The Jāiminīya or Talavakāra Upaniṣad Brāhmaṇa

The Jāiminīya or Talavakāra Upaniṣad Brāhmaṇa
Author(s): Hanns Oertel

Source: Journal of the American Oriental Society, Vol. 16 (1896), pp. 79-260
Published by: American Oriental Society
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ARTICLE IV.
THE JAIMINIYA OR TALAVAKARA

UPANISAD BRAHMANA:
TEXT, TRANSLATION, AND NOTES.
BY HANNS OERTEL, PH.D.,

INSTRUCTOR IN YALE UNIVERSITY.
Presented to the Society April, 1893.
INTRODUCTION.
THE text of the Brahmana, as here published, is founided on
manuscript material sent by A. C. Burnell* in 1881 to Professor
Whitney (see Proc. A.O.S. for May, 1883; Journ. vol. xi., p.
cxliv), as follows:
A., according to Burnell's note on the cover, copied "from a
Malabar MS." in 1878; at the end he has added: "Date of
original, Kullam 1040=1864 A.D. From a MS. at Palghat";
B., from " a MS. on talipot leaves, written about 300 years
ago, and got from Tinnevelly, but which was originally brought
froom near Aleppee;" of this onlv the various readings are
given, interlined in red ink on A.;
C., a transliterated text in Burnell's own hand, breaking off
after the beginning of i. 59, apparently because the copying
was carried no furt er.
The text of A. and the variants from B. are in the Grantha
character, on European paper. They were copied in transliter-
ation by Professor John Avery, and the copy was compared
with its originals by Professor Whitney, who also added the
readings of C.; from this copy was prepared the text given
below. The originals are now in the Library of the India
Office, London.
The attempt has been made to obtain new materials, but
without success. Professor G. Oppert, in his Li8t of S'ans8krit
*Burnell's discovery of the existence of the JMiminiya Brahmania

was announced by him in the London Academy of Sept. 29th, 1877, and
his acquisition of the MSS. in the same paper for Feb. 8th, 1879.
80 H. Oertet,
MS8. in Private Li?braries qf Southern India (Madras, 1880),

mentions three Jaimini or Talavakara Brahmanas (i. 416, No.
5045; ii. 22,462, Nos. 385, 7876); and, at my request, he kindly
promised to examine themn, in order to ascertain whether they
were Burnell's originals or independent copies; but as, after
a year, no information has come, I infer that his endeavor to
procure it has been in vain, and that nothing would be gained
by further delay of publication.
Burnell's MSS. of the Jdimin!ya-Brdhma4a proper are alto-
gether insufficient to found a complete edition upon; extracts
from it have been published, by Burnell* and by myself (see
this Journal, vol. xiv., p. 233 f.); and I may perhaps hereafter
undertake further work in the same direction; the text is in
great part very corrupt. The Upanisad-Brahmana is less un-
manageable, though the manuscripts go back to a faulty arche-
type, and present in common considerable corruptions. They
are also carelessly written as regards punctuation, orthography,
and sarhdhi; anid these points I have taken the liberty of reg-
ulating; in all cases not purely orthographical I have given at
the foot of the page the various readings of the manuscripts.
For convenience of referenice, I have numbered the sections
(khand.a) in each book (adhyaya) successively, disregarding the
useless anuv&tka division, and have added a division of the
sections into paragraphs by inconspicuous but readily discover-
able figures; this last has no manuscript authority.
The translation is literal, and purely philological. I have
sometimes been compelled to force a translation of an obscure
passage; attention is called to this in the notes, lest it might
appear that the translation pretended to offer a solution of the
difficulty.
In the nlotes at the end will be found chiefly parallel passages
from the Jaiminuya Brahman. a proper and elsewhere, which may
help to throw light on certain passages, to support emendations,
and to show, to some extent, the relation of our text to the
kindred literature; but regarding the last point an exhaustive
collection has not been aimed at.
At the close I have added an index of proper names, of
quotations, of the airat elprqpe4va and rare words, and of some
grammatical points of interest.
Professor Whitney has placed me under deep obligation by
his kind assistance throughout this work.
* Namely, A Legend, etc. (Journal, xiv. 233, note), and The Jdiminiya
Text of the Arseya Brdhmana of the Sdma- Veda, Mangalore, 1878.
There should also be mentioned Professor Whitney's translation of
the story of Cyavana in the Proceedings for May. 1883 (Journ., vol. xi.).
JAiminiuya- Upanisad-Brahmana. 81
JAIlMINIYA-UPANISAD-BRA HMANAM.
I. 1. 1. prajcdpatir va ida?h trayena vedena' jayad' yad asye

'damh jitarh tat. 2. sa dtiksate 'tthtafi ced vdt anye dev& anena
vedena' yaksyanta imaiJ v&va te jitit jesyanti ye 'yam mama.
hanta4 trayasya vedasya rasarm ddadd iti. 3. sa bhitr ity eva
rgvedasya rasam c&datta. se 'yam prthivy abhavat. tasya yo
rasah5 prdnedat so 'gnir abhavad rasasya rasah. 4. bhuva' ity
eva yajurvedasya rasam dcdatta. tad idam antariksam abhavat.
tasya yo rasah pr&nedat sa vayur abhavad rasasya rasah.
6. svar ity eva saiimavedasya rasamn iidatta. so' 'sd9t dydur abha-
vat. tasya yo rasah prinedat sa &dityo 'bhavad rasasya rasah.
6. athdi 'kasydi 'v& 'ksarasya rasarh na 'ca1knod addtum om ity
etasydi 'va. 7. se 'yamh vCtg abhavat. omn eva nOmnCi 'sa. tasya tu
prdna eva rasah. s. t&tny etdny astUu. astcdk-sard gayatri. gcdya-
tram sama brah/ma u gCayatri. tad u brahmit 'bhisampadyate.
ast2pdphOh papavas teno papavyam. 1.
prathame Inuvcike prathamah khandah.
I. I. i. Prajapati verily cornquiered this [universe] by means of

the threefold knowledge (Veda) : that [namely] which was con-
quered of him. 2. He considered: "If the other gods shall sac-
rifice thus by means of this knowledge (Veda), verily they will
conquer this conquest whicih is mine here. Come now, let me
take the sap of the threefold knowledge (Veda)." a. Saying
b6ifis, he took the sap of the Rigveda. That became this earth.
Trhe sap of it which streamed forth became Agni (fire), the sap
ol the sap. 4. Saying bhuvacs, he took the sap of the Yajurveda.
That became this atimiosphere. The sap of it which streamed
forth became V\ayu (wind), the sap of the sap. ff. Saying svar,
he took the sap of the Samaveda. That became yonder sky.
The sap of it which streamed fortlh became Aditya (sun), the
sap of the sap. 6. Now of one syllable he was not able to take
the sap: of omn, just of that. 7. That became this speech.
Tlnhis [speech] is namely omi. Of it breath is the sap. 8. These
same are eight. Of eight syllables is the gdyaltri. The s&man
is in theygiyatri-metre and the gdyatri is the brahman ; and thus
it becomes the brahkman. Eight-hoofed are the domestic ani-
mals, and therefore it belongs to the domestic animals.
1. 'A. vedena. 2 A. v&jayad. a A. padena. 4hantd. 5A.B. insert da.

$ repetition and confusion in C. $ sa.
VOL. XVI. 12
82 H. Oertel,
I. 2. i. sa yad om iti so 'gnir vag iti prthivy om iti vayur

vdg ity antariksam' am ity ddityo tdg iti d,ydur om iti prctno
vag ity eva vak. 2. sa ya evarh vidvdn udgdyaty om ity eva
'gnim n ddaya prthivyd-m pratisthapayaty om ity eva vayum
c&ddy& 'ntarikse pratisthapayaty om ity ev&' "dityam adCoya
divi pratisth&payaty om ity eva pr&nam addaya vdci' pratistha-
payati. 3. tad dlhdi 'tac chailana4 gdyatraTn gdyanty ovd3c
ov&Mc ova3c6 hum bhd oaV iti. 4. tad u ha tat paran iv& 'n&yu-
syam iva. tad vyayl CG6 'par ca 'n nu vartma geyam. 5. yad v&i
vayuh par&ti0 eva paveta ks7yeta [Sal]. sa purastad vlti sa
daksinatas sa paccJt sa uttaratas sa zqparistit" sa sarva diUpo
nusan maVti. 6. tad etad cthur id0nbh va ayamn ita 'vsid8 athe
'tthad vati 'ti. sa yad resmdnaih janamana'o nivestamtnino vati
ksayad eva bibhyat. 7. yad u ha vOt1` 5pah pardcir eva prasrtas
syanderan kesiyerafis tOh. yad" aiikd asi" kurvuna nivestamana
avartan srjamana yanti ksaydd eva bibhyatih. tad etad vdyop
cai 'vd 'pam cat ''nu vartna geyacnz. 2.
prathame 'nuvatke dvitiyah khandah,.
I. 2. i. Om is Agni (fire), speech is the earth; om is Vdyu

(wind), speech is the atmosphere; om is Aditya (sun), speech is
the sky: om is breath, speech is just speech. 2. He who know-
ing thus sings the udgitha saying om, he takes Agni (fire) and
causes him to stand firm on the earth; saving om, he takes
Vdyu (wind) and causes him to stand firm in the atmosphere;
saying om, he takes Aditya (sun) and causes him to stand firm in
the sky; saying om, he takes breath and causes it to stand firm
in speech. 3. Now the 9iiilanas sing the gdcyatra (-scdman) thus
ovd3a ovadc ovadc hum bh& OVCG. 4. Truly, this is thrown away
(pardii), as it were; not productive of long life, as it were. It
should be sung in accordance with the course of wind and waters.
5. Truly, if the wind should blow only straight away (pcirM.in), it
would be exhausted. It blows from the front (east), from the
right (south), from the back (west), from the left (north), from
above, it blows fromi all quarters together. 6. This they say:
"At this verv moment it hath blown in this direction, now it
bloweth thus." When it blows begetting a whirlwind, winding
itself in [it does so] just fearing exhaustion. 7. And if the
waters should flow streaming straight away (pardcitr) only, they
would be exhausted. When they proceed making bends, winding
themselves in, producing eddies, [they do so] just fearing exhaus-
tion. s. Therefore that [sdman] should be sung according to the
course of the wind and waters.
2. 'C. antariks-. 2 B. dpa. 3vaci., 4 B. chel-; C. chil-. '-ca. 6 A.B.

paranid; C. purdd. I B.C. -risthat. 8 C. sit. 9 A. yajamano, the ya
correction; B.C. jamano. 10 C. vam. 11 A. dayad, da struck out in
B.; C. yad. 12 ankcisi.
Jaiminiya- Upanisad-Brt7thmana. 83
I. 3. i. ova1 ovd ovf td hum bid ova iti karoty eva.2 etbhy4uih
sarvcan cyur eti. . sa yathcd vrksam akrmramanir' akrama-
mdna iyCtd evtm evCi 'te dve-dve devate sa,&dhay'e 'ma-i lokJc
rohanm eti.' s. eka u eva mrtyur anvety apanay0i'va. 4. atha
hiiikaroti. candramd vdi hiiUkOro 'nnam it vai candramcth.
annenc& ' panayCTh ghn anti. 5. tMi-t4m apanoydim annena hat
'm ity etanm evd "dityac-W samnayd 'timucyate. etad eva divap
chidran. 6. yathdt kharh vcd 'nasas' sydd rathasya' vdi 'vamn
etad diva9 chicdram. tad ra9mibhis sarhchannaT8 d.r9yate. 7. y
gdyatrasyo "rdhvai hiifikdrdt tad amrtam. tad jtndOnaih; da-
dhvycd atho yajamOnamn. atha yad' itarat sdmbo "rdhvamh tasya
pratihAq*rdt. 8. sa yathcO 'dbhir d'pas saiisjrjyeran" yatha 'gn
'gunis sarns?.yeta yath& ksire ksiram dsicydd evan evdi 'tad aksa-
rant etdbAir devat4bhis sansrjyate. S.
prathame 'nuvatke trtyahi khanda7I.
I. 4. i. tam& vd etak hinikdramh him bhdc iti h Akurvanti. prir

vdi bhadh. asau v Ct' &dityo bha iti. 2. etami ha va etarh nyangam
anu qgarbha' iti. yad bha iti strindm' prajartanauia niqcechati
1. 3. j. He utters ov5t ovCt ova hum? bha Oova. By means of

these two [divinities] he arrives at complete age. 2. As one
would keep climbing up a tree by steps, even so uniting these
divinities pairwise he keeps ascending these worlds. 3. Death
alone goes after , viz. hungelr. 4. Then he utters him. The
hiiik&ra is the moon, and the moon is food. Through food they
slay hunger. 5. Having slain through food this hunger and that,
saying om, he escapes through the midst of this sun. That is
the fissure of the sky. 6. As is the [axle-] hole of a cart or
of a chariot, even so is this fissure of the sky. That appears
all covered by rays. 7. What of the gyagatra [-sdman] is beyond
the hiikarca, that is immortal. There he should place himself as
well as the sacrificer. And the rest of the sC5mcin is beyond its
pratihOra. s. As waters might be united with waters, as fire
might be united with fire, as one would pour milk into milk,
even so this syllable is uniited with these diviinities.
I. 4. i. They utter this same hiiikJra as hint bhilc. Fortunie is

bhCts (splendor); yonder sun is bhjts. 2. According to this same
sign is [the word] garbha (faetus). In that he, saying bha, ap-
3. 1 ova. I A.B. aiv_. 3 A.B. akrarn-. 4 A. iti. 5 B. -tyamh; C". -tyo

6nasa. 7rasasya. 8A.B. -nna. 9A.B. tvad; C. tad (?). I0B.-rbit.
4. 'A. oin. i2garhbha. A.B. strin-.
84 H. Oertel,
tasmdt tato brdhmana rsikalpo jdyate 'tivyadhi4 rajanyac pftrah.

a. etaiJ ha va etcah nyanigam anu vrsabha iti. yad5 bha iti
nigacehati tasmnat tatah punyo' bal7vardo duhana dhenur uksa
dapavaj't jayante. 4. etamh ha va etamh nyaingam anu gardabha
iti. yad bha iti nigacchati tasmiat sa p&tpiyari chreyasisu carati
tasm&d asya pdp7yasa9 creyo jdyate ',vataro vd Spvatari vd. 5.
etUnh ha vd etamh nyaiigam anu kubhra iti. yad bha iti nigacchati
tasmnat so 'naryas7 sann api rajna7h prapnoti. 6. ta?h hai 'tam
eke hi1krarahi him bhMa ova, iti bahirdhe' 'va hiiikurvanti. bahir-
dhe 'va'0 vdi pr7h. prir vai samnno hiinkcdra iti. 7. sa ya enarh
tatra bruyad9 bahirdhAc nvJ ayaoh- priyam adhita papiydn Mha-
visyati."
sa yadct vai miriyate 'thV 'gnau prcasto bhavati:
k1ipre bata mariqyaty qgnav enam praszsyant
'ti tatha hai 'va syat. s. tasmnad u hai 'tarh hiiickrafii hirh vo
ity antar ivai 'vd, "triann arjayet. tathct ha na bahirdh& priyarn
kurute sarvam ayutr eti. 4.
pratharne 'nuvake caturthai khanda4.
proaches the secret parts of women, therefore thence is born a

Brahman like a rsi a piercing kingly hero. 3. According to this
same sign is [the word] vrsabha (bull). In that he approaches say-
ing bha, therefore thence a [sacrificially] pure bull, a milking cow,
an ox possessing tenfold strength (?) are born. 4. According to
this same sign is [the word] gardabha (ass). In that he approaches
saying bha, therefore he (the ass) being inferior covers those
[mares] which are superior; therefore of this inferior one so
thing better is born, either a mule or a she-mule. 5. According to
this same sign is [the word) ku1bhra. In that he approaches saying
bha, therefore he, even though he be not an Arya, obtains kings
(?). 6. This same hiikCira some utter him, bMcd ovCa-outside as it
were. Truily outside is fortune; fortune indeed is the syllable
him of the sdman. 7. If upon this one should say of him:
" Truly he hath now put fortuine outside, he will become worse;
Truly, when he dies, he is thrown into the fire; quickly, alas, he
will die, they will throw him into the fire--" even so it would
come to pass. s. And therefore one should put that hiiik&ra, viz.
hbii vo, inside of one's self, as it were. Thus, indeed, he does
not put fortune outside, he attains complete age.
4. 4C. jayata itivy-. 5 A. yasat. 6 -ya. 7 insert 'ti. 8 A.B. ndk-

thyas; C. narthyas. I C. om. bahirdhe'va ... . tatra bruiy&d
'? bahirddhve, om. va. 11 -yati 'ti.
faiminiya- Upanisad-Brahmana. es
5. i. s& hMi 'sa khala devatc 'pasedhanti1 tisthati. idafi2 vai

tvam atra papam akar ne 'hai "syasi, yo vat punyakrt sydt sa
ihe 'yod iti. 2. sa brity&d apapyo vai tvamt tad yad aham
tad? akaravarh' tad v&i ma tvam na 'karayisyas tvam5 vai
tasya karta 'si 'ti. 3. s&4 ha veda satyam mr "he6 'ti. satyam Mai
's& devata. sa4 ha tasya ne ",e yad enam apasedhiet satyam' up&i
'va hvayate. 4. atha ho 'v&c&i "ksvdko7 va vdrsno 'nutvakt& va
sdtyakirta8 ut&i 'sd' khald devatJ 'paseddlhur eva dhriyate"
'sy2i di ah. 5. [tad] divo 'ntah. tad ime dydtvi,prthivi sarhplis-
yatah. ydvati v#ii vedis tavati 'yam prthivi. tad yatrai 'tac catva-
lamh khdtamt tat samprati sa diva dkdpah. 6. tad bahispavamane
stutyamctne manaso 'dgrhniy&t. 7. sa yatho 'ochrtyam prati-
yasya"' prapadyetai 'vam ev&i 'tay&1' devataye 'dam amrtan
abhiparyeti yatra 'yam idam tapati 'ti. s. atha ho 'v&ca- 5.
prathame 'nuvTke paiicamah khandah.
6. i. -gobalo vtrsrnah' ka etam &dityam arhati sarnaya 'turn.

durad vCt esa etat tapati nyani. tena va etam pu-rvena s&mapathas
tad eva manas#i "hrtyo 'paristad etasyaii 'tasminn amrte nida-
I. 5. i. This same base divinity stands daiving away: "This

evil thou hast done here; thou shalt not comne here. Verily he
who is doer of good deeds, he may come here." 2. Let him say:
"Thou sawest what I thus did; thou wouldst not make me do
this; thou art doer of it." a. That [divinity] knows: "He tells
me truth." This divinity is truth. It is not competent to drive
him away; he just calls upon truth. 4. Now either Aiksvaka
Varsna or Anuvaktar Sfityakirta said: "And this base divinity
begins to drive away from this quarter. a. [There] is the end of
the sky; there heaven and earth embrace. So great as the sac-
rificial hearth is, so great is this earth; and where that ditch
(for the northern altar) is dug, precisely there is that space of the
sky. 6. Thus, when the bahispavamdna is being sung, he should
take up [the cup] with the mind. 7. As one would approach an
elevation, toiling toward [it], even thus by means of this diviniity
one compasses this immortality, where this one here burns. s.
Moreover -
I. 6. i. - Gobala Vdrsnia said: "Who is able to go through

the midst of this sun ? Verily from afar he thus burns down-
ward. On that account, verily, the sCzman-path is before him (?);
seizing [him] thus with the mind he should place him above this
5. 1 insert 'ti. 2 B.C. tvad. 3 C. arka-. a SC. C. satyarn mehe.

6matam. Iksako. 8 B.C. sdtyakirtta. 9B. -a. " dhry-. 11pratyasya.
12 A.B. 'tatay-.
86 H. Oertel,
dhyad iti. 2. tad u ho 'vd

ka8 tad veda. yady eta &plo va abhito yad vayu?h' vq? esa upa-
hvayate rapmin vc& esa tad2 etasmdi' vyi2hati 'ti. 3. atha4 ho6
tvaco 'lukyo' jdna9priteyo yatra va esa etat' tapaty etad evt
'mrtam. etac ced vai prcdpnoti tato mrtyienc& p4pmanCt vy&var-
tate. 4. kas tad veda yat parena' "dityam antariksam idarn
anJdayanani' avarena. 5. athdti 'tad evaJ 'mrtam. etad eva marhii
yftyam pr&payisyatha." etad eve 'ham nu&'tirnanya` iti. 6. t&ny
etany astau. astUkssard gayatr. gayatraTh sdma brahma u gdya-
tri. tad u brahmtd 'bhisampadyate. astdpaphdh pacavas teno
papayvam. 6.
prathame 'nuvake sasthah khandah.
1. 7. i. ta eta astdu devatah. et&vad idarh sarvamr. te [.......]

karoti. 2. sa n&i 'su lokesu pdpmane bhrttrvyaya 'vakdcarh
kurydt. manas&i 'nari nirbhajet. a. tad etad rc& 'bhyanitcyate.
catvdCri vdk parimita paduni
tani vidutr brdhrnand ye manisinah:
guha trtrni nihit&' ne' 'iigayanti3
turiyai5i vico manus'yi vadanti
9ti. 4. tad yani tani guhd trini nihita4 ne5 'ngayant ['tP] 'ma
one in this immortality. 2. Further 9adtydyani said "'Thus

through the midst of him,' who knows that? Truly when he either
calls upon these waters round about, or when upon the winid, he
then parts the rays for him." 3. Further Ulukya Janagruteya
said: "Truly, where this one burns thus, there is this immor-
tality. If one obtains this, he thereupon separates himself from
death, from evil. 4. Who knows that which is beyond the sun,
beneath this abodeless atmosphere ? 5. And just this is immor-
tality. This you will cause me to obtain. This I do not despise.99
6. i. 1. S.
I. 7. i. These are these eight divinities. So great is the

universe. They [ . ... ] does. 2. He should not give an op-
portunity in these worlds to his hateful rival. He should exclude
him with his mind. 3. That same is referred to in a rec: " Speech
is four measured quiarters; Briihmans who are wise know these;
three, deposited in secret, do not stir; one quarter of speech men
speak." 4. Now these 'three [quarters] deposited in secret which
6. 1v&'yah, 2A.B. tady; C. ta. 3 G. sy&i. 4 C. atho. IC. om.

6'vdc&a (!) ulukyo A.C.; ulukyo B. I B. yat. B. paront-. 9A.anvilay-.
-taB. -tprapi.p-. C-yata.C
7. 1 B. -tani. I A. no; C. orn. X C:. gayanti. 4 C. -tdnli. i c. om.
Jaiminiya- Upanisad- Brohmana. 87
eva te lokah. 5. turiyarh vdeo manusy& vadanti 'ti. caturbhdgo

ha vai turiyarh vaeah. sarvaya 'sya vaca sarvair ebhir lokdis
sarvena, 'sya, krtam bhavati ya evaTr; veda. 6. sa yatha 'fma(mim
akhanam rtvd6 lostho7 vidhvahsata evam8 eva sa vidhvahsate'
ya evanm vidvan'sam upavadati. 7.
prathame 'nuvake saptama,h khanda,h. prathamo 'nuvakas samdpta1h.
1. 8. i. prajcipatir vCb idam trayena vedenct jayadyad asye

'dar jitami tat. 2. sa aiksate 'ttham' ced va anye deva anena
vedena' yaksyanta im2ng vauva te jitini jesyanti ye 'yam nama.
3. hante 'maA4i trayam vedam' pilaydni 'ti. 4. sa ihaih trayaTh
vedam apilayat. tasya pilayann ekam evd 'ksararh n& 'paknot'
pilayitum om iti yad etat. 5. esa u ha vdzva sarasah. sarasd ha
vd evaravidas trayi vidyd bhavati. 6. sa imam rasamn pilayitve
'panidhd,yo "rdhvo 'dr avat. 7. tafit clravantaT4 eatv&ro devanam
anvapa,yann indrap candro rudras samutdrah. tasmad ete
presthh devandm. ete5 hy' enam7 anvapapyau. 8. sa yo 'yarh
rasa asit tad eva tapo 'bhavat. 9. ta imarh rasarh deva anvdik-
santa.8 te 'bhyapacyant' sa10 tapo vJ abhitd iti. io. imam u vdi
do not stir,' they are these worlds. 5. ' One quarter of speech men
speak.' A fourth part indeed is this quarter of speech. Of him
who knows thus it (?) is done by all speech, by all these worlds, by
the all. 6. As a clod of earth colliding with a stone as target
breaks to pieces, even so he breaks to pieces who speaks ill of
one knowing thus.
I. 8. 1-2 = I. 1. 1-2. 3. Come now, I will press this threefold

knowledge (Veda)." 4. He pressed this threefold kinowledge
(Veda). Pressing, he could not press one syllable of it, viz. om.
s. And that, indeed, is full of sap. Full of sap is the threefold
knowledge of him who knows thus. fi. He, having pressed this
sap, putting it aside, ran upward. 7. Him running four of the
gods looked after, Indra, Candra. Rudra, Samudra. Therefore
these are the best of the gods. For they looked after him. s.
What this sap was, that became penance (tapas). 9. These gods
looked after this sap. They became aware: "Verily this [sap]
hath become penance." io. They, feeling this threefold knowl-
edge (Veda) all over, found in it that same unpressed syllable,
viz. omn. ii. And that, indeed, is full of sap. They mixed it
7. 6 C. krtv. 8 A.C. om. evam ..... vidhvahsate. 9B. adds

(i.60. 7b-8) sa eso ..... upavadati.
8. 'A. -ne. 2A. -dcd; B. -da. 3A.B. -kno. 4dravarh. 5B. hyete.
6A. om. 7A. senaam. 8-an; B. -dich-. 9tebhya7ipa-. 'OC. -yafis ta-.
88 H. Oertel,
trayamh vedam rnarmrnrpitva tasminn etad eva 'ksaram apilitam"

avindann om iti yad etat. ii. esa u ha vava1' sarasah. tenai
'nam prayuvan. yatha madhun& lajan prayuyad"4 evam. 12. te
'bhyatapyanta. tesarh tapyamrnanam apyayata vedah. te 'nena`5
ca tapasa 7pinena ca vedena tam u eva jitim ajaya2i6 yarn pra-
japatir ajayat.'7 ta ete sarva eva prajapatim4tra ayaSm'8 aya8m"
iti. 13. tasm&t tapyamanasya bAhayasi kirtir bhavati b hayo
yapah. sa ya etad evan5t vedai 'varn ev?a "pinena vedena yajate.'9
yado yajayaty ecam eva "pineza`0 vedena'9 ya-jayati. 14. tasya
hazi 'tasya ncai 'va kle cana "rtir asti" ya evamh veda. sa ya ev&4i
'nam upavadati23 sa cartim rechati.23 8.
dvitiye 'nuvake prathama# khanqah.
1. 9. i. tad ahur yad ova1 ovc2 iti giyate kvc 'tra rg' bhavati
kva same 'ti. 2. om iti vaci sama vag ity rk. ont iti mano vag
iti vak. om iti prano vcag ity eva valk. orn it- 'udro vcag iti sarve
devah. tad etad indram eva sarrve deva, anuyanti. 3. om ity
etad evaC 'ksaram. etena vai sarhsave parasye, 'nzdram vrnjita.4
etena ha vai tad blako dcalbhy ajakepinarm' indram vavarja.'
with that, just so as one might mix beans with honey. 12. They
brooded over [it] (did penance). Of them brooding over [it]
knowledge (the Veda) was filled up. And by means of this heat
(penance) and the filled up Veda they conquered that conquest
which Prajaipati [had] conquered. All these are just commen-
surate with Prajiipati, [of whom one may doubt:] "Is it this
one ? Is it this one ?" 13. Therefore greater becomes the renown,
greater the glory of one who does penance. He who knows this
thus sacrifices for himself by means of the filled-up Veda ; and
when he sacrifices for anyone else he thus sacrifices for him by
means of the filled-up Veda. 14. For him who knows thus there
is no misfortune at all. He who speaks ill of him, he meets with
misfortune.
1. 9. i. This they say: "If one sings ova ova, what becomes
of the re, what of the saman. ?" 2. OrnO is the saman, speech is
the rc; om is the mind, speech is speech ; om is breatih, speech is
just speech ; om is Indra, speech is all the gods. Thus all the
gods go after Indra. 3. Onm is this syllable; by it at a simultane-
oilts soma-sac itice oe ' would force Indra away from his rival.
8. "0C. pilitam; B. -ti. 1C. va. 13pray-. '4-yayid. '-C. tena; B.

te ena; A. tendina. 16C. -yat. 17A.B. -yan. "Ia3ydm. l9C. om. yajate
yado . vedena. 'OA.B. eva ipi-. 21A. asi. 2 A. upadati; C. uva-
dati. 23A. acheati; B.C. ar-.
9. 1B. evi. 2A. ovata ( ova3). 3.rg. 4 avrnj-. 5A.B. -gin-; C.
-in-. 'vavraja.
JdimrinTya- Upani.sad-Brahmana. 89
om ity etena i'va "nindya.' 4. t&ny etany asta&. astoksard g&yatri.

gdyatra?h saMma brahma u gayatri. tad u brahm&a 'bhisampad-
yate. astoa9phah papavas teno papavyam. 5. tasydi 'tdni nd-
mnni 'ndrah k1crma 'ksitir' amrta7h vyomnanto vacah. bahur'
bhkayas sarvam sarvasn8md uttarahn jyotilk. rtam satyarh vnja-
nam'? vivdcananm aprativocyamn." pftrvanz sarva7h sarvac valk.
sarvarn idan api dhenuh pinvate parCIg arvdk. 9.
dvitiye 'nuvake dvitiyah khandah.
1. 10. i. sa' prthaksalilaii kamadughk(ksiti pr&nasawihitam5

caksupprotram va1prabhittarn manasa vy&pta?i hrdayugram'
br0,hmanabhaktam4 annapubham varsapavitram' goohagam
prthivyuparam tacpastanu varanapariyatanamr indrapresthafii
sahasr(ksaram ayutadharuon amrtatii duhlin&' sarvan iman
lokcdn abhiviksarati ti.7 2. tad etat sattyamz aksaram' yad om iti.
tasminn Jpath pratisthitO apsu' pr-thivi p?XthivyCu in-e lokdh.
a. yathd sEicya paldpdni saicdrnnOni syur evamr etend 'ksarene
'me lokasn sa7htr.n270h. 4. tad idam')z inr-Cbn' atividhya dapadhd
Truly by meatns of it Baka Dalbhya forced Indra away from the

Ajake9ins; just by means of this om he led [him] to himself.
4 =1. 1. 8. 6. These are its namnes: Indra, action, imperishable-
ness, the imnmortal, end of the firmament of speechl (?); the mani-
fold, the numerous, the all, the light higher than the all; right-
eousness, truth, distinction, decision which is not to be contra-
dicted; the ancienit all, all speech. This all also, [like] a cow,
fattens thitherward, hitherward.
I. 10. I. She that milks immortality possessing individual

oceans (?), possessing wish-granting imperishableness, connected
with breath, possessing sight and hearing, superior by speech,
permneated by the mind, having the heart as its point, apportioned
to the Brahmans, pleasant through food, having the rain as means
of purification (?), cow-protecting, higher than the earth, having
penance as a body, having Varuna as an enclosure, having. Indra
as leader, possessing a thousand syllables, possessing tenl thousand
streams, flows itn all directions unto all these worlds. l. Om is this
same true syllable. In it the waters are firmly set, in the waters
the earth, in the earth these worlds. 3. As leaves might be stuck
together with a pin, so these worlds are stuck together by this
syllable. 4. That same having pierced them flows tenfold, hun-
9. 7'va ninCtya. Is-i; c. 'ksiti. I -hir. lOvijiiyn&d-. "1C. -ah1.

10. Isr. 2-ksufrotr-. 8-dayogr-. 4A. bhraktram; B. bhratram; C.
bhrtram. 5paryyat-. 6-dh. 7C. om. iti. 8A.B. -psuh.
leaves space between idam and dagadhd. AB. di; C.
VOL. XVI. 13
90 Ii. Oertel,
ksarati pcatadh& sahasradha 'yutadha prayutadha [niyutadhl]

'rbudadh& uyarbudadlh&'0 ntikharvadh&," padmam aksitir vyo-
rnantah. 6. yathau 'gho visyandamnmah"2 parah-parovariydn
bhavaty evam evai 'tad aksaram para/h-parovariyo" bhavati.
6. te hai 'te'4 loka iurdhva- eva ,rita1h. ima evam trayodacamasah.
7. sa ya evamh vidvan udg&yati sa evarn evdi 'tan lokdn ativahati.
om ity etend 'ksarena 'mmn adityam mukha ddhatte. esa ha va
etad aksarain. s. tasya" sarvam aptam bhavati sarvaTx jita?i
na ha 'syct kap cana'6 kdmo 'napto bhavati ya evaTh veda. 9.
tad dha prthur vajnyo"7 divy0n vratyan papraccha
sthiin&ri divastambhanWT siaryam dhur
antarikse siiryah prthivipratisthah:
apsu bh?mp`8 pipyire" bhitribhhardh
kim svin mahir adhitisthanty dpCb
iti. lo. te ha pratyucus
sthisndim eva divastambhanbn s4ryam ahur
antarikse suryah prthivipratisthah:
apsu bhlt2ni<p pipyire" bhftribhhdr2s
satyam mnahir adhitisthanty20 pa
itt. 11. om ity etad evd 'ksaram satyam. tad etad cdpo 'dhitis-
thanti. 10.
dvitiye 'nuvdke trtiyah khandah. dvitiyo 'nuvakas samaptah.
di'edfold, thousandfold, ten thousandfold, hundred thousandfold,

millionfold, ten millionfold, hundred millionfold, billionfold, ten
billionfold, hundred billionfold, thousand billionfold. 6. As a
flood flowing in different directions [proceeding] farther and far-
ther becomes broader, even so this syllable [proceeding] farther
ard farther becomes broader. 6. These same worlds are lying
[piled] upward [one above the other]. They thus are of thirteen
months. 7. He who knowing thus sings the utdgitha, he carries
[the sacrificer] beyond these worlds. By means of this syllable
om he places yonder sun in his mouth. Verily it (the suin) is this
syllable. s. Whoso knows thus, by him all is obtained, all con-
quered, of him no desire whatsoever is unfulfilled. 9. Now Prthu
Vaiinya asked the divine mendicants: "They call the sun (sutrya)
a sky-supporting post; in the atmosphere is the sun having the
earth as a support ; in the waters the much-bearing earths lie; on
what, pray, do the great waters rest ?" io. They answered:
"They do call the sun a sky-supporting post; in the atmosphere
is the sun having the earth as a support; in the waters the much-
bearing earths lie; on truth the great waters rest." j i. This
syllable om is truth. Thereon, then, the waters rest.
10. 10A.B. nirbu-. "1A.B. nikharvaca; C. nikharvadcda. 12C. -nan.

13 C. om. parah-paro. 14tai. 16 A. B. tasi. 16 A. kanva. I7 A. vci.
"I -mig. 19 ViVre. 20 A. athit-.
Jdimin9ya- Upanisacd-Brhhmana. 91
T. 11. i. prajapatih praja asrjata. ta ena?h srs.t ann

abhitas samantam paryavipan. 2. ta abravit kimkaimas sthe 'ti.
annadyakaRtn ity abruvan. 3. SO 'bravid ekam vai' vedam
annO,dyam asrksi samai va. tad vah prayacchdni3 'ti. tan
nah prayacche4 'ty abruvan. 4. so 'hbr avd inzan v(abi papuin
bhhyistham upaji,vdmah. ebhyah prathamam pradctsy&mi 'ti.
5. tebhyo hiniUeram prayacchat. tasmant pactavo hi kkarikrato4
vij-jijsa,nana iva caranti. s. prast&vam manusyebhyah. tas-
m&d u te stutvata ive5 'darn me bhavisyaty ado ne bhavisyati
'ti. 7. adidh vayobhyah. tasmndt tany Cdadmanazy upapapritam
iva caranti. 8. ud,qitharh devebhyo 'rnrtam. tasrn&t te 'mrtkh.
9. pratiharam dranyebhyah papubhyah. tasmctt te pratihrtas'
tantasyam(inJ7 iva caranti. 11.
trtiye 'nuvake prathamah khandya4.
I. 12. i. upadravaAih gandharv&psarobhyah'. tasm&t ta upa-

dravamh ghrhnanta iva caranti. 2. nidhanam pitrbhyah. tasmad
u te nidhanaswmsthCth. 3. tad yad ebhyas tat sama prayacchad
etam evcti 'bhyas t(ad &dityam prayacchat. 4. sa yad anuditas
sa hifitkaro 'rdhoditah2 prastava osam,gavamn adir' madh-
I. 11. i. Prajdipati created creatures. They being created be-

leaguered him completely on all sides, yearning for food (?). 2.
He said to them " WVhat is your desire ?" " We are desirous of
food-eating," they said. 3. He said: "Truly, one Veda have I
created for food-eating, viz. the sa&man; that I will furnish to
You." They said "Furnish that to Us." 4. He said " Velive
mostly on these domestic animals. To them I will give first."
6. He gave them the hiiikora. Therefore domestic animals go
about continually uttering hiTm, desirous of knowing [each other],
as it were. 6. The prastava [lhe gave] to men. And therefore
they praise themselves (Vstu), as it were, [saying] " This will
be mninie, that will be mine." 7. The ddi [he gave] to the birds.
Therefore they move about taking thiemselves (Vd&+4), flying
tip anid down, as it were. 8. The ucdfitha [he gave] to the gods,
being immortal. Therefore they are immortal. 9. The pratihacra
[he gave] to the beasts of the forest. Therefore they, being
kept back, move shaking (?) as it were.
I. 12. i. The upadrava [he gave] to the Gandharvas and Ap-

sarases. Therefore they move taking hold as it were of the
upadrava (?). 2. The nidhana [he gave] to the Fathers. And
therefore they aie resting on the nidha,ia. 3. In that he gave
them this sdmnan, thereby he gave them this sun. 4. When it is
'. Iva. 2 C. sam-. 3prya-. 4-krto. 5B.C. stuvateva. 'pratihatds.

IA.B. tdtr(?)s(!)yamana; C. tatasyamana.
12. 1C. -apsarebh-. '2C. arthodit-. 3adityah.
92 H. Oertel,
yandina udgitho 'parahnah pratihairo yad upastamayami lohi-

t&yacti sa upadravo 'starnita eva nidhanarn. s. sa esa sarvtir
lokais samah. tad yad esa sarvair lokais samnas tasmad esa eva
sama. sa ha vai sarmavit sa saima veda4 ya evam veda. 6. te
'bruvan d?re va idam asmat. tatre 'dam kuru yatro 'pajivame
tU. 7. tad rtin abhyatyanayat. sa vasantamn eva hiiikararn
akarod6 grismam prastdva)A varqdm udgithaih paradam7 pra-
tih&rar5 hemantam nidhanam. masardhamasaiv eva saptaniCv
akarot. s. te 'lbruvan nediyo nvdvai 'tarhi. tatrai 'va kurut
yatro 'pajiv&me 'ti.6 9. tat parjanyarn? abhyatyanayat. sa pu-
rovatam eva hinikaraqn akarot. 12.
trtiye 'nuvake dvitiyah khandah.
I. 13. 1. jim4tdn prastdva)h' stanayitnum udgithamh vidyu-

tam pratiharamn vrstih2 nidhanam. yad vrstdt prajdp cdu
'sadhaya9 ca jayante te saptamyav3 akarot. 2. te 'bruvan
nediyo nvavai 'tarhi. tatr&i 'va kuru yatro 'pajTvame 't.4 3.
tad yajniam abhyatyanayat. sa yajzhisy eva hifikorarn akarod
rcah prastavamh samany udgUthaii stomram pratihdraih chando
not yet risen it is the hinikara; when half risen it is the pra-
stava; at the time when the cows are driven together it is the
adi,; noon is the udgitha; the afternoon is the pratihsra; when
it turns red toward sunset it is the upadravac; having gone to set-
ting it is the nidhana. 6. This (sun) is the same (sama) with all the
worlds, therefore it is the saman. Truly he is saman-knowing,
he knows the saman, who knows thus. 6. They said: " Verily,
this is far away from us; make it there where we may live on
[it]." 7. Then he transferred it to the seasons. He made the
spring the hiink&ra, the summer the prastava, the rainy season t
udgitha, the fall the pratih&ra, the winter the nidhana. Both
months and half-months he made as sixth and seventh. 9. They
said: "Verily, it is nearer now; [but] make it there where we
may live on [it]." 9. Then he transferred it to Parjanya. He
made the precediing wind the hiiik&ra,-
I. 13. t. The thunder-clouds the prastava, the thunder the

udgUtha, the lightning the pratihscra, the rain the nidhanaa;
what creatures and herbs are born from rain, those he made as
sixth and seventh. 2. They said: " Verily, it is nearer now, [but]
make it there where we may live on [it]." s. Then lie transferred
it to the sacrifice. He made the yajuses the hiiikara, the rc's the
prast&Cva, the samans the udgutha, the stoma the pratihara, the
12. 4C. repeats sa sama veda. 6-ma iti. 6kar-. 1prastava4. varsa
udgitha4; B.C. 9aratpratihara.h; A. om. Varadampratih&ram.
13. 'A. prastdtrti 'vam. 2-tir. IA. sapatam-. 4-ma iti.
Jdi'mninsya- Upani.sad-Brdhrmana. 93
nidhanam. svlhdkdravasatkdrdv eva saptamav akarot. 4. te

'bruvan nediyo nv&vdt 'tarhi. tatrdi 'va kuru yatro 'ajjv
5. tat purusaam abhyatyanayat.' sa mana eva hiTzkiCra
vdcanm prast&varn pranam ucdyitham cakesuh pratihararih pro-
traih nidhianam. retap cai 'va prajamh ca saptamav akarot. 6.
te 'brttvann atra va enat tad akar yatro 'pajivisydma iti. 7. sa
vidytd aham eva sCdmd 'smi rnayy etdl devatd iti. 13.
trtiye 'nuvdke trtiya4 khanzda4.
I. 14. 1. na ha dftredevatas' syCdt. yCdvad dha vCb Citmand6

devan upaste t&vad asmai deva5 bhavanti. 2. atha ya etad evamh
veda 'ham eva sctm,c 'smi mnayy et&s sarva2 devatcd ity evam3
had 'sminn etas sarva devatC, bhavanti. s. tad etad devapriet
sama. sarva ha vcdi devatdp rr?lvanty evaihvidam piny&y
dhave. ta enam ptunyam eva sddhtu kcrayanti. 4. sa ha sman "ha
sucittap pdilano' yo yajnakcdino m&,,m eva sa vrnitnm. tata evdi
'nam yajjna upanamsyati. evamhvidach hy 'lq&ayanta?z sarvC&
dlevatCd anusa5ihtrpyanti. ta asmdi t ptls tathd7 karisyaenti yathdi
'namT yajn(t upanamsyatt 'ti. 14.
trtiye 'nuvtke caturthah.^ khandah,. t?'tiyo 'nuvakas samnapta,i.
chand(cas the nidhana ; the exclamationis svdChCt and vasat he

made as sixtlh and seventh. 4. They said "Verily, it is nearer
now, [butt] iake it there where we may live on [it]." 5. He trans-
ferred it to man. He made the mind the hiiikdra, speech the
prast0va, breath the ucdgithca, sight the pratihCtra, hearing the
nidhiana; seed and offSprinff he made as sixth and seventh. 8.
They said "Now thou hast made it here, wvhere we shall live
on [it]". 7. He shouild know "I am the sh6a an, in me are these
divinities."
1. 14. i. He should niot be one having the divinities far away.

Truly to what extent he worships the gods with the self, to that
extent the gods exist for him. 2. And who knows this thus : "I
am the sdinan, in me are all these divinities," truly thus in him
all these divinities exist. 3. That is the levap?rut sCbnan; for all
the divinities give ear to oine knowing thus for what is pure, for
what is good. They make him do what is pure, what is good.
4. Now Sucitta Q(iilana used to say: " Whoso wisheth to sacri-
fice, let hiim choose me; then the sacrifice will become his.
For with one who knowing tlhus singeth the udlg7tha all the divin-
ities are pleased together. They beinig pleased will so act for
him that the sacrifice shall become hiis."
13. b A. abhyatyatyan-.
14. 'A.B. devata. 2A. om. 8B. esma. 4 A. devacrait; B. deva-
vrutt; C. evavrat. 5 B. -namh.
94 H. Oertel,
I. 15. i. deva vdi svarga?h lokam aipsan. ta?i na pay&nd na

''sina' na tisthanto' na dhavanto n&i 'va kena cana karmana "pnut-
van. 2. te devah praj&patim up&dh&van' svargakn vai lokam
tipsismna. tam na payana gna "sinCt na tisthanto na dhJtvanto
'va kena cana karmana "pdma. tatha no 'nz_pAdhi yathai
gam lokam iipnutyame4 'ti. t. tan abravit saimna 'nrcena svar-
gaih lokanm pray4te" 'ti. te satmna 'nrceena svargarn lokam pra-
yan.' 4. pra va ime samntC 'gur iti. tasrn&t prasama tasmad u
prasdmy annam atti.' 5. deva vai svargam lokam &yan.' ta etany
rkpaddni parir&ni dAhtnvanta &cyan. te' svargami lokam aja

6. tany a divah prakirndny aperan. athe 'nm&ni praj&patir rkpa-
d&ni parirdni saTheity& 'bhyarcat. yad" abhyareat ta&" eva rco
'bhavan. 15.
caturthe 'nuv&ke prathamach khandah.
I. 16. i. sci 'va rg abhavad iyam eva prih. ato deva abhavan.
2. athai 'sCtm imadn asurdpl priyam avindanta. tad eva "suram
I. 15. 1. The gods desired to obtain the heavenly world.

Neither lying nor sitting nor standing nor ruinning nor by any
[other] action whatsoever did they obtain it. 2. These gods ran
unto Prajaipati [saying]: " We have desired to obtain the heav-
enly world. Neither lying nor sitting nor standing nor running
nor by aniy [other] action wlhatsoever have we obtained it. In-
struct us so that we may obtain the heavenly world." 3. He
said to them: " Approach the heavenly world by means of a rc-
less sanian." They approached the heaveuly world by means of a
rc-less s&mnan. 4. "C Truly, these have gone forth (pra) by means
of the s-man." Hence [the word] prasarma, and hence one eats
food imperfectly (?prasCtmi). 5. Verily, the gods went to the
heavenly world. They kept shaking off their bodies, the re-
parts. They conquered the heavenly world. 6. These [bodies]
lay strewn up to the sky. Then Prajaipati, collecting these bodies,
the re-parts, honored (Vre) them. Because he honored them,
they became re's.
I. 16. 1. That one became the re, this one [became] fortune.
Thence the gods prevailed. 2. Now the Asuras acquired for
15. 'A. "in-. 2IA. -ntyo. 3A. upaya-. 4C. praydme. 5A. pra-
yate; B. pradhdme; C. praydme. 6 lokamhmaprayat. 7 After this there
is confusion and repetition in the MSS. Before 5, all insert: ta etdny
rkpad&ni garirdni dhitnvanta dyan (A. rtthayan). te svarga?h lokam
ajayan (A. -at). athe 'mdni prajdpatir .... ta eva reo 'bhavan. 8A.
yat. 9 MSS. om. te svargam ..... ajayan; inserted here from repeti-
tion above 7. 10 C. om. yad ..... "A.B. om. td eva .
16. 1B. ds-.
Jdi mini ya- Upanisad-Brdhmana. 95
abhavat. 3. te' deva' abruvan yat vCi nap prir abh6dd av

danta4 tam asurcdh. katha?h nv esarm imdih criyam punar eva'
jayeme 'ti. 4. te 'bruvann rcy eva sdma gdydme 'ti. te punah
pratyddrutya6 rci scdmd 'gayan. tena 'smdl lokadd asurcdn anu-
danta. 6. tad vai maddyandine ca savane trGtyasavane7 ca na
rco 'parCddho8 'sti. sa yat te ?ci9 gtgyati tencd 'smnal lokad d
santam bhrdOtrvyami nudate. atha yad aiwte'0 devatasu prdtas-
savanamh gdyati tena svargam lokamn eti. 6. prajapatir vai
samne 'rndcmh jitim, ajayad yd 'sye 'yamn jitis tdn." sa sevargar
lokamn drohat.`2 7. te devdch prajdpatim upetyd 'bruvann as-
mabhyarn api 'dar7h sada prayacche 'ti. tathe 'ti. tad ebhyas
senda prOyacchat. B. tad endn idamh sdma svargam lokam no
'kalnayata'3 vodhurn,. 9. te devdh prajdpatirn upetyd 'bruvan
yad vci nas sdrcna pradcd, idamk vai nas tat svarqarh loka)h. na
kdrmayate" vodh am iti. io. tad vai papmand saThedate 'ti. ko
'sya papme 'ti. ry iti. tad rcd samrasrjan. ]1. tad idam prajd-
pater garhayanmdna)rin atisthad idaT? vdti md tat pdpmrand sam-
asrcdksur" iti. so 'bravid yas tvai 'tena vydtvartayCdd1 vy eva sa
themselves this fortune of theirs. Thereupon the cause of the

Asuras prevailed. 3. These gods said: "rruly, what hath been
our fortune, that the Asuras have acquired for themselves. How
then may we win back this fortune of theirs?" 4. They said:
"Let us sing the sdman in the re." They in turn, running up
toward [the Asuras], sang the sdrnan in the re. Thereby they
pushed the Asuras from this world. w. Thus indeed at the noon-
libation and at the evening-libation there is no offense from the
re. Ife who sings these two [libations] in the re thereby pushes
his hostile rival away from this world. Moreover, in that he
sit-ngs the [chant of the] morning-libation in immortality, in the
divinities, thereby he goes to the heavenly world. 6. Verily by
means of the sCdman Prajapati conquered this conquest, viz. wlhat
conquest there is of him. lie ascended to the heavenly world. 7.
These gods coming unto Piajfipati said: " Fulnish this sd7tman to
us also." [Saying] " Yes," he furnished this sCdmaz to them.
8. This same scdman did not wish to carry them to the heavenlv
world. P. These gods coming unto Prajapati said: "Verily, that
sdrnan which thou hast given to us, that does not wish to carry
us to the heavenly world." io. "Mix it with evil." "What is its
evil ?" " The ?'C." They mixed it with the re. ] . That same
[scdman] stood upbraiding Prajapati: "Verily, they thus have
mixed rme with evil." He (P.) said : " Whoso shall separate thee
16. 2 A. B. tad. 3 A. B. eva. 4 vindanta. 5 A. ava. 6B. -drucyatya.

Itrt-. 8A. 'paratho. 9rei. '0anrte. "lC. tam. 12C. ar-. '3A.B. na
kdimnyate; C. na kdmayate. '4A. kamay-; B. samay. '5samhsr-.
96 H. Oer:etel,
papmana vartata iti. i2. sa ya etad rca pratassavane vyavar-

tayati vy evarnl sa papmaana vartate. 16.
caturthe 'nuvake dvitiyah khandah.
I. 17. i. tad ahur yad ova, ova iti giyate klva 'tra rg bhavati
kva samne 'ti. 2. prastuvann eva 'stabhir aksaraih prastaati.
asaksara gayatri. aksaram-ak1sararn tryaksaramn. tac caturvin4-
patis sampadyante. caturvihpatyaksara gayatri. 3. tam etam
prastavena' rcam aptva ya, prir ya 'pacitir yas svargo' loko yad
yapo yad annadyah tany agayamana aste. 17.
caturthe 'nuvake trtiya4 khandah.
I. 18. 1. prajapatir devan asrjata. tan' mnrtyuh papma 'nva-

s.rjyata. 2. te deva prajapatim upetya 'bruvan kasmjad' u no
'srsthd' mrtyum cen nah papmanam anvavasraksyann' asithe
'ti. 3. ta'n abrav7c chandanisi sambharata. tani yathayatanamn
pravipata' tato rnrtyuna papmnanat vyaivartsyathe' 'ti. 4. vasavo
gayatrWi samabharan. tafi), te pravipan. tan sat 'cchadayat. s.
rqudras tristubham samabharan. tam te pravipan. tan sa 'cchada-
YaC.7 6. aditya, jagat7?;z samavhharan. tAit te prtvipan. tan sa
from this [evil], he shall separate himself from evil." i2. He who
at the morning-libation separates it from the re, he thus separates
himself from evil.
I. 17. 1. This they say: "If there be 'sung ova ova, what be-
comes of the rc, what of the sanzan." 2. When he sings the
prastava, he sings the prastava with eight syllables. Of eight
syllables is the gayatr ; each syllable is a triple syllable. Thus
they amount to twenty-four. The gaiyatri has twernty-four sylla-
bles. 3. Having obtained this same e c by means of the prastava,
he sits singing into his possession what fortune [there is], what
reverence, what heavenly world, what glory, what food-eating.
I. 18. i. Prajapati created the gods. After them death, evil

was created. 2. These gods coming unto Prajapati said: " Why,
pray, hast thou created us, if thou wast going to create death,
evil, after us ?" s. He said to them : "Bring together the metres;
enter these each one at his proper place, theni you will be sepa-
rated from death, evil. 4. The Vasus brought the gayatri to-
gether. They entered it. It concealed them. 5. The Rudras
brought the tristubh together. They entered it. It concealed
16. 16 A. eva.
17. 1 A. prastaveprastavena. 2 A. -rga.
18. 1A.B. ta; C. tah. 'kasmd. 3C. -ffa. 4-sr7kann. b-can. 6A.B.
-vaksy-; C. -vatsy-. "A. echdd-.
Jdtimin9ya- Upani.sad-BrAmana. 97
'cchadayat. 7. vieve deva anustubham samabharan. taTh te pra-

vi an. tan sb 'cchadayat. 8. tan asyamn rcy asvaray&m7 mrtyur
nirajanad yatha, manadtu manisitramn paripapyed' evam. 9. te
svaram prcdvipan. tOn svare sato na9 nirajcdndat. svarasya tu
ghosena 'nvdit. o. ta om ity etad eva 'ksarant sainarohan. etad
eva 'ksaramh tray7 vidya. yad ado'? 'mrta)ih tapati tat prapadya"
tato mrtyunct ppinmandi vyavartanta. 11. evant evdCi 'vami vidvtn
oin ity etad eva 'ksaramh samaruhya yad ado"2 'mrtwii tapati tat
prapadya tato nmrtyltnJ pOpmand vyavartate 'tho yasyJi 'vam
vidvecn udgc6yati. 18.
caturthe 'nuvake caturthah khandah. caturtho 'nuvakas sam&ptah.
I. 19. 1. athai 'tad ekavihpankt sCima. 2. tasya trayy' eva

vidyc& hiiiknrah. agnir vJyur? cesCav caditya esa prastavah. ima
eva lokJ adih. tesu3 h 'dWah lokesu sarvam (hitam. praddh&
yajno4 dcaksind esa cdgithah. dipo 'v(tntaradipa OkJca esa pra-
tih?r4h. apah praja osadaya esa upadravah. candrama naksa-
tr7ini pitara etan nidhanam. 3. tad etad ekaviizpam sama.
ya evamn etad ekavina)arh samona vedWti 'tena hai 'sya sarveno 'dgi-
them. 6. The Adityas brought the jagati together. They entered

it. It coincealed them. 7. All the gods brought the anustubh
together. They entered it. it concealed them. s. Death be-
came aware of them in this tone-(tune-)less rC, just as one
might discover the jewel-string within a jewel. 9. They entered
tone. Them, being in tone, he did not become aware of. But
he went after them by the noise of tone. io. They climbed to-
gether upon that syllable om. That same syllable is the three-
fold knowledge (Veda). Resorting unto that immortality which
burns yonder, they then separated themselves from death, evil.
ii. Even so one knowing thus, climbing upon that syllable om,
resorting unto that immortality which burns yonder, then
separates himself from deatth, evil, and likewise he for whom
one knowinig thus sings the 0dgitha.
I. 19. i. Now this is the twenty-onefold sConan. 2. Of it the

threefold knowledge is the hiiUckra; Agni, Vayu, yonder sun,
those are the prastCtva; these worlds the Cidi-for this all is
placed (Vdh/t+J?) in these worlds; faith, sacrifice, sacrificial
gifts, those are the udgitha; the quar ters, the intermediate
quarters, space, those are the pratiahra; the waters, creatures,
herbs, those are the upadrava; the moon, the asterisms, the
Fathers, those are the nidhana. 3. This is the twentv-onefold
sdman. He who thus knows this twenty-oinefold saman, of him
18. A.B. -yalm. 8A.B. -ydid. 9A.C. om. '?C. o. "1 A. -ped-. "2A.B.
edo; C. o.
19. IA. trai. 'B. vavayur. 3yesu. 4 C. -jnd.
VOL. XVI. 14
98 H. Oertel,
tam bhavaty etasmrnd v eva5 sarvasmad rvzercyate' ya evarh vid-

vdItsam upavadati. 19.
panicamo 'nuvalkas samdpta4.
I. 20. 1. idam eve 'dam agre 'ntariksam' &sbt. tad v eva 'py
etarhi. 2. tad yad etad antariksam' 2 ya ev&' 'yam4 pavata etad
eva 'ntariksam.' esa ha va antariksan&ma." 3. esa u evai 'sa
vitatah. tad yatha kasthena paldpe viskabdhe syatam aksena va
cakrav evam 6 etene7 'mau loklCu viskabdhau. 4. tasminn idarh
sarvam antah. tad'yad asminn idarh sarvam antas tasmCid an-
taryaksam. antaryaksam9 ha vai ndmai 'tat. tad antariksa'n
iti paroksam dcaksate. 5. tad yathJt mftah prabaddhC'h pra-
lamberann evamh hai 'tasmin sarve lokdh prabaddhcth pralam-
bante. 6. tasyai 'tasya samnas" tisra agas" triny Jgitni sacd
vib6htayap catasrah pratistha dapa prag&s sapta samhstha dva-u
stobhdv ekarh riapam." 7. tad yds tisra ag& ima eva te"4 lokOh.
8. atha yani [triny] tgittny agnir vatyur asav tditya etWcny
dgitdni. na ha vai kCWi cana priyam apartdhnoti ya evamh
veda. 20.
vaMhe 'nuvdke prathamah kha#cai?.
the uidgitha is sung by this all; and from this same universe he
is cut off who speaks ill of one knowing thus.
I. 20. t. This [all] in the beginning was this atmosphere here;

and that is so even now. 2. As for this atTnosphere-he who
cleanses here is this atmosphere. For he is atmosphere by
name. a. That same is stretched apart. As two leaves might
be propped apart by means of a peg, or two wheels by means
of an axle, so these [two] worlds are propped apart by means
of this [atmosphere]. 4. This all is within it. Because this all
is within (antas) it, therefore [it is called] antaryaksa. Anta-
ryaksa verily is its name. It is called anitariksa in an occult
way. 5. As baskets bound [to onie another] would hang down,
so in it all the worlds bound [to one another] hang down.
6. Of this same s4man there are three agas, three agitas, six
vibhf#tis, four pratisthds, ten prag&s, seven saihsthds, two
stobl&as, one form. 7. Now the three a,qas, they are these
worlds. s. Further, the [three] &gitas, Agni (fire), Va-yu (wind),
yonder sun are these dgitas. He misses no fortune whatever
who knows thus.
19. 6A.B. -as. 6 C. aVreyote.

20. 1C. -riks-. 2 C. inserts esa ha va antariksam. 3C. evam. 4 C. om.
I-ksond-. B. navam. 7A. eteicna. 8A. om. tad ... . antas. 9C.
Om 10B. -band-. "lB. -namhs. 1"B. agamd4. "IA. ekaraipam; B.C.
ekaritpam. "A.B. to.
Jaiminiya- Upanis.ad-Brdhmana. 99
I. 21. ,. atha yas sad viblh?taya rtavas te. 2. atha y&p cata-
s?'ah pratistha ima eva t0p catasro dipah. 3. atha ye dapa prag&
jina eva te dapa pranah. 4. atha yas sapta' sarhsth& yct evai
'tls' sapt7' 'horcttrah prcltr vasaticurvanti' ta eva tah. s. atha
y7uX dYv&u stobh&v ahor&tre eva te. 6. atha yad4 ekam rupam'
karmai 'va tat. karmanat hi 'darh sarvarh vikriyate. 7. tasyai
'tasya samno devai aVim ajyan. sa praj&patir harasC6' hinikaCram
qudajayad agnis tejasa prast&vai;h' ru-pena brhaspalir udgithaik
svadhayJt pitarah8 pratihdraih viryene 'ndro nidhanan. s. athe
'tare deva antarita iva "san. ta indram abruvan tava vii vayamh
smno 'nu na etasmin satmann ad)haje 'ti. 9. tebhyas svaramn9 prc&-
yacchat. tam, prcjCtpgatir abravUt kathe 'ttham akah. sarvamit v(c
ebhyars sr-ma pradcih. etcWvad vava s(bna ya?)(in svarah. ?-g va
esa rte svar(ad bhavati 'ti. io. so 'bravit punar va- ahagn esam',
eta)ih rasam JdCtsya iti. C7n abravld uPa mJt gwq2,yata. abhi mnr/,
s'arate 'ti. tathe 'ti. ii. ta?n upa /an. tain, abh,hyarvaan. Ces2'iu
punar rasa?, OdaCtta.` 21.
.sasthe 'nuvdke dvitiyah khanda7i.
I. 21. 1. Further, the six vibhftCis, they are the seasons. 2.

Further, the four pratisthas, they are these four quarters. 3.
Further, the ten pragcts, they are these ten breaths. 4. Further,
the seven sa?hsthChs, they are those seven successive (?) days and
nights that they utter vasat (?). 6. Further, the two stobhas,
they are day and night. 6. Further, the one form, that is action.
For by action this all is developed. 7. About this same s?rnan
the gods ran a race. Prajaipati by a grasp conquered the hiirk&ra,
Agni by splendor the prast2va, by form Brhaspati the udyitha,
by the svadhCa the Fathers the pratihic6ra, by heroism Indra the
nidhana. s. Now the other gods were excluded, as it were.
They said to Indra: "Verily, thine we are ; let us also have a
share in this sC&man." 2. He gave them the tone. Prajaipati said
to him: " Why hast thou acted thuis ? Verily, the whole sarnan
thou hast given to them. Truly, as great as the tone is, so great
is the sCrman. Verily, without tone it becomes re. io. He (I.)
said : "I will take back again this sap of them." He said to
them: "Join in my song, intone with me !" "Yes." ii. They
joined in the song, they intoned with him. Of them he took the
sap back again.
21. 1 A. om. sapta ..... etas. 2 A.B. -a. 3C. varsa-. 4A.B. vad.
5A. raipiih. 6 C. -sam. 7 B. tavava. 8 A. -rama. 9 A. savar-. '0 B.
eso; C. esom. 11 -ttd.
100 H. Oertel,
1. 22. i. sa yathd madhudhane' madhund1tbhir madhv asineacd

evam eva tat saiman pana rasam c2siricat. 2. tasmad l ha no
'pagayet. indrsa esa yad udgata. sa yatha 'saV amastih2 rasam
ctdatta evam esa tesCbh; rasam adatte. s. kCtmam ha ti yajamdna
upagacyed yajaan asya hi tad bhavaty atho brahmaery aea-
ryoktah. 4. tad u vab cthur tpCai 'va gacyet. di9o hy upagayaz'
dipam4 evaih salokatamr jayat7 'ti. s. te ya eve' 'me' mukhyah
prana eta evo 'dgatctrap co 'pagCtarap cat. ime ha traya udyatara
ina u6 catvdra upctagdtarah. 6. tasmCid u catura evo 'pagaftfn7
kucrvta. tasmact u ho 'pag0at7n' pratyabhimr9ed dipas stha pro-
tram me ma hinsiste 'ti. 7. sa yas sa rasa casid ya eva 'yam
pai1ata esa eva sa rasah. 8. sa yatha madhvalopam adyad iti
ha sma, "hia sucittap Vailana evamn etatsya rasasyat "tman
pu2rayeta. sa evo 'dg&ta "tNmnarh ca yajamCinaTh cca 'mtrtatvaTh
gamayatl 'ti. 22.
?a.sthe 'nuvake trtiyah khandah. sastho 'nuv&kas samapta4.
I. 23. I. ayam eve 'dam agra ackapa asit. sa ut evac 'py etarhi.
2. sa yas sa azkapo vag eva sa. tasmad akapad vag vadati.
I. 22. i. As one might pouir honey into a honey-vessel by

means of the honey-cells, even so he then poured the sap again
into the sarman. 2. Anid therefore onie should nlot join in the song
[of the udgatar]. This udgcatar is Indra. As he then took the
sap of those, even so he now takes the sap of these. 3. But
the sacrificer may join in the song [of the udgattar] at will-for
that is the sacrificer's- and also a Vedic stuident directed by the
teacher. 4. Verily, they also say this "One should join ill the
song. For the quarters joined in the song. iHe thus wins the
same world with the quarters." 5. These breaths in the mouth,
they are the udgcttars and upagatars. For these three are the
?ucgatars and these four are the upctgatars. 6. And therefore
one should appoint four upa>6gdtars. And therefore he should
touch the upagatars respectively [saying]: " Ye are the quarters,
do not injure my hearing." 7. As to what this sap was, he who
cleanses here, he is that sap. s. "As one might eat a bite of
honey," Sucitta 9ailania used to say, "so one should fill himself
with this sap. This same udgcatar causeth himself and the sac-
rificer to attain immortality."
1. 23. i. This [universe] in the beginning was this space here,

and that is so even niow. 2. What this space is, that is speech.
22. ' B.C. -dhuvane. 2 insert sa. 3 A.B. -yat. 4 C. -Vam. 6 evai. I C.
va. I 'dga-; A.B. -trn. 8-trn.
Jadiminiya- Upani.sad-Brahhmana. 101
3. tam etamh' v&cam prapatir abhygapilayat. tasya abhipiiitayai

rasah' pranedat.' ta eve 'me loka a6havan. 4. sa4 'ima lokan
(tbhyaplay(ft. tesfm abhiplitandrh rasah pranedat. ta, evai 'ta
devata abhavann a.gnir vaylur asav dditya' iti. 5. sa etC6 cdevat
abhyapliayat. tasam abhipilitanadh rasah pranedat. sa tray!
vidya 'bhavat. 6. sa' tray7rh vidyam ablyap71ayat. tasyga abhi-
pilitayai rasah praxnedat. ta evai 'ta vyahrtayo 'bhavan bhf7r
bhuvas svar iti. 7. sa eta vyahretr abhyapiiayat. tasam abhip7iita-
nd?h rasah pranedat. tad etad aksaram abhavad om iti yad etad.
8. sa etad aksaram abhyap7layat. tasya 'bhpiplitasya' rasah prat-
nedat. 23.
saptame 'nuvdke prathamah khanda1i.
I. 24. *. tad aksarad eva. yad akcs.arad eva tasmzad akesaram.

2. yad v eva' 'kksaaiam na 'ksTyata tasmCad aksayam. aksayarn ha
vai namai 'tat. tad aksara)n iti paroksam acaksate. 3. tad dhdi
'tad eka own, iti ,qayanti. tat tath, na ga,yet. pvaro hai 'nad
etena rasena 'ntardhatoh2. atho3 dve4 ivCai 'vawn bhavata om iti.
o ity u hai 'ke gayganti. tad u ha' tan na' gtam. nati 'vat tatha
y(7,yet. or1' ity ea6 gatyet. tad enad etenct rasena saerhdadhdti.
Therefore speech speaks from space. 3. This same speech Praja-

pati pressed. Of it being pressed the sap streamed fortb. That
became these worlds. 4. He pressed these worlds. Of them
being pressed the sap streamed forth. That becamie these divin-
ities: Agni, Vayu, yonder sun. t. He pressed these divinities.
Of them being pr-essed the sap streamed forth. That becamne
the threefold knowledge. 6. He pressed the threefold knowledge.
Of it being pressed the sap streamed forth. That became these
sacred utterances: b6hs, bhuvas, sear. 7. He pressed these
sacred utterances. Of them being pressed the sap streamed
forth. That became that syllable, viz. om. s. He pressed that
syllable. Of it being pressed the sap streamed forth.
I. 24. i. That flowed. Because it flowed (eksarat), therefore

it is aksara (syllable). !a. And because, being aksara, it was not
exhausted (ksi), therefore it is aksaya. Verily, aksayat is its
name. It is called ae1sara in an occult way. s. Now some sing
this as onm. Let one not sing it thus. He is liable to hide it by
this sap. So also there come to be two, as it were, viz. c-n.
And some sing o. And that is also not sung thus. Let him not
sing it thus either. Let him sing orh. Thus he combines it with
23. 1 A. eta va. 2 C. rasam. 3 C. inserts vs. 6 sa trayim ..... rasam

(1) prdnedat. 4A.B. om. 5 A.B. -a. 6 . om. sa trayim ...... pra-
#edat.. -a.
24. 'A.B. -v&. 2C. yd-. 3B.C. -the. tC. ddhai; A.B. dvai. 5C.
om. 'A.B. ni-. ' A.B. neeva. 'o.
102 If. Oertel,
4. tad etarh rasarh tarpayati. rasas trpto 'ksaramii tarpayati.

aksaramh9 trpta?h vydhrtis tarpcayati. vydhrtayas trpta vedanis
tarpayanti. vedas trpea devat&s tarpayanti. devatas trpt& lokans
tarpayanti. lokas t*rpt& aksararh tarpayanti. aksaramh trptafi
vacamit tarpayati.'? vyakl trpta "k&pavh tarpayati. dkipas t ptah
prajas tarpayati. trpyati prajaya papubAir ya etad evarh veda
'tho yasyai 'vamh vidvan udg&yati.` 24.
saptarne 'nuvake dvitiya4 khandah. saptamo 'nuvakas sam&pta4.
I. 25. i. ayarm eve 'dam' aura &kdpa asit sa u eva 'py etarhi.
2. sa yas 'sa &kdpa caditya eva sa. etasrnin [hy] udite' sarvam
idam &actkate. s. tasya narty&mrtayor vdi' tir&ni4 samudra eva.
tad yat samnudrena parigrhitaTh' tan mrtyor iptan? atha yat
paramh tad amrtarn. 4. sa yo ha sa sarmudro ya evat 'yan pavata
esa eva sa sam dtrah. etamh hi sahdravantaii' sarv'ani bhi-tcny
anusac'dravantti7. 5. tasya8 cylyavprthivi eva rodhasi. athia ya-
thCA nadyr,mh' kNnAsini" vcx prahindni" syus sar&4si vCbi 'vyan
asy&t 'yam p&rthivas"' samudrah. 6. sa esa para eva sanvudra-
that sap. 4. He thus causes this sap to rejoice. The sap, rejoiced,
causes the syllable to rejoice. The syllable, rejoiced, causes the
sacred utterances to rejoice. The sacred utterances, rejoiced,
cause the Vedas to rejoice. The Vedas, rejoiced, cause the divin-
ities to rejoice. The divinities, rejoiced, cause the worlds to
rejoice. The worlds, rejoiced, eause the syllable to rejoice.
The syllable, rejoiced, causes speech to rejoice. Speech, rejoiced,
causes space to rejoice. Space, rejoiced, causes the creatures to
rejoice. He rejoices in offspring and cattle who knows this thus,
and also he for whom one knowing thus sings the udgitha.
I. 25. i. This [universe] was in the beginning this space here;

and that is so even now. 2. What this space is, that is the sunl.
For when he has risen this all is visible. 3. Verily its limits of
the mortal and immortal are the ocean. What is encompassed by
the ocean, that is obtained by death, and what is beyond, that is
immortal. 4. As for this ocean-he who cleanses here is this
ocean. For after himn running together (Vdru+sam) all created
beings run together. 6. Heaven and earth are its two banks.
As beakers or pails abando-ned in a river would be, so is this
earthly ocean of his. 6. This one rises at the shore of the ocean.
24. ' A. om. aksarcah ..... vCcach tarpayati. 10 B.C. -yanti. "1A.B.
v&rkas. 12C. gayati.
25. 'A.B. dav (!). 2sudite. 3B. vairva. Itaral4. 5A.B. -grnh-.
dB.-dre-. "C. anudr-. 8 B.C. -yd. '-ym. '0kasdni. "prahinahini.
12 A.B. insert sas; C. sa.
Jdimintiya- Upaniisad-Brdarnan.a. 103
syo 'deti. sa udyann eva vayoh prqtha akramate. so 'nrtdd evo

'deti. amrtarn? anusaThcarati. amrte pratisthitah." 7. tasy&i 'tat
trzivrd rftpa, qngntyor anaptami puklarh krsnam purusah. s. tad
yac chuklaTh tad vatco rRpam rco 'gner mrtyoh. sa ya sa vaq1'
rk" scx. atha yo 'gnir mrtyus sah. 9. atha yat krsnam tad apdm
rftparn annasya" mnanaso yajusah. tad17 yas ta cdpo 'nnam tat.
atha yan mano yajuq tat. io. atha yah purusas sa prctnas tat
scdma tad brahma tad amrtan. sa yak pranas tat sa-ma. atha
yad brahma tad amrtam. 25.
astame 'nuvdke prathamah khandah.
I. 26. i. athdt 'dhy&tn-mam. idamt eva eaks.ts trivre chuklarht

krsnam pGrusah. 2. tad yac chu1klaih tad vaco ri2pam reo 'gner
mrtyoh. sC ya sa vag tk' sd.' atha yo 'gnir mvrtyus sah. 3. atha
yat krsnarn tad apdih rFpam annasya mtanaso yajusah.' tad yas
td apo 'nnarh tat. atha yan nmano yaju.s tCt. 4. atha yah'4 pu-
rusas sa prctnas tat s&ma tad brahmna tad amr tarn. sa yah pranas
tat s&ima. atha yad brahma tad amrtam. 6. sCbi 'so 'tkrantir
brahmanah. athct 'tah parakrantih. 6. S(t ya scd' "kr&tntir vi-
dyud eva sa&. sa yad eva vidy ito vidyotamdrni'yd-i eyetauit riip
bhavati tad vCbco ripan rco 'fgner mrtyoh. 7. yad v eva vidyni-
Rising he ascends on the back of the wind. He rises from the

immortal. He goes about after the immortal. He stands firm
in the immortal. 7. That threefold form of him which is not
obtained by death is white, black, person. s. What is white,
that is the form of speech, of the rc, of Agni (fire), of death.
What this speech is, that is the rc; and what Agni is, that is
death. 9. Further, what is black, that is the form ot the waters,
of food, of mind, of the yajus. What these waters are, that is
food ; and what the mind is, that is the yajits. io. Further, what
this person is, that is breath, that is the sa-mant, that is the brah-
man, that is the immortal. What breath is, that is the saman;
and what the brahman is, that is the immortal.
I. 26. i. Now with regard to the self. This eve here is three-
fold: white, black, person. 2-4 = I. 25. 8-1o. 6. This is the up-
going of the brahmnan. And from there is the on-going (?).
6. This ascending is the lightning. The reddish-white form
which is of the lightning as it lightens, that is the form of
speech, of the ye, of Agni (fire), of death. 7. And the dark-blue
25. '3A.B. pratitisthatah. '4A.B. vdkg; C. vctgg. 15C. rt. 16 annam

asya. "C. om. tad yd4 ..... yah purusas.
26. ' C. grt. IA.B. add 'ksa. 3-so. s (!). 3 C. -t. -A. om. 6Vcditaih.
104 H. Oertel,
tas samdravantydi nilarh' 2itpamn bhavati tad apjrh ruipam

annasya manaso yajusah.8 8. ya evai 'sa vidyuti purusas sa
pranas tat scina tad brahma tad anirtam. sa yah pranas tat
8Omna.' atha yad brahma tad anrtam. 26.
astame 'tnuv&ke dvitiya4 khanda1.
1. 27. i. sa h&i 'so 'mrtena pariv.rdi4o rnrtyurn adhy&ste 'nna,h

k.rtvj,. 2. athdi 'sa eva pitruso yo 'yamh caksusi.' ya &ditye' so
'tipurusah. yo vidyati sa paramrapurusah. 3. ete ha v&tva tra-
yah purtcsCth.' Jt h(ct 'syai 'te j&yanite. 4. sa yo 'yarh eaksusy eso
'nurupo naJma. anvai4 hy' esa sarvani rupa,ni. tarn anurupa
ity upasita. anvanici6 hii 'azaih' sarvadi ru2pa'ni bhavanti. 5. ya
iditye sa pratirn2pah. pratyaii hy esa sarvCii rufpani. tam pra-
tiriipa ity up&sita. pratyahtc8 hJi 'narh sarvJni r2pctni bhavanti.
6. yo vidyuti sa sarvar?upah. sa-van i' hy etasmin ripdni. ta'iim'
sarvarftpa ity u)Ctista. sarvaJni ha 'smin riupani0 bhavanti. 7.
ete ha vav'a traya4 pitruscta hak 'syai 'te jdyante ya etad eva?h
vedii 'tho yasy(d 'vamh vidv&n udcqjyati. 27.
a.stame 'nuvake trtiya4 khar1ah. astamo Inuvalkas samdptah.
form which is of the lightning as it runs together, that is the

form of the waters, of food, of mind, of the yajus. s. And that
person which is in the lightning, that is breath, that is the s&man,
that is the brahman, that is the immortal. WVhat breath is, that
is the sarman; and what the brahman is, that is the immortal.
I. 27. 1. This same one, fortified by the immortal, having made

food, sits upon death. 2. Now he is this person who is in the eye
here. He who is in the sun is the superior-person. He who is
in the lightning is the supreme-person. 3. These are the three
persons; to him indeed they are born. 4. He who is here in the
eye is conformable (anuriqpa) by name. For he follows after all
forms. Onie should worship him as conformable. Verily all
forms [will] follow after him. a. He who is in the suin is of cor-
responding form (pratirftpa). For he is corresponding to all
forms. One should worship him as of corresponding form.
Verily all forms [will] correspond to him. 6. He who is in the
lightniing is of all forms. For all forms are in him. One should
worship him as of all forms. Verily all forms [will] be in him.
7. Verily these are the three persons. They are born to him
who knows this thus, and to him for whom onie knowing thus
sinlgs the udg7tha.
26. 7-1-. 8-se. 9A.B. -a.
27. 1-s8. '2A.B. -yo. 3A. -so; B. -sa (see m.); C. -sa. 4A. -vaja.
6A. i n tA. -vartci; B. -vanv; C. -varh. 7 B.G. hyenam. I C.pratyam.
9 C. inserts rutpani; C. om. tatih ................ r utp&ni.
JaiminiTya- Ipanis.ad-Brdhmanc. 105
I. 28. i. ayanm eve 'dam agra dk0pa dsit. sa u evc 'py etarhi.
2. sa yas sa akdpa indra eva sah. sa yas sa indra esa eva sa ya
esa eval tapati. sa esa saptarapmir vrsabhas tuvirsman. s. tasya
vanmayo rapni4 pran7 pratisthitah. sa ya sat vCtg abgnis sah. sa
dapadha bhavati patadhd sahasradha 'yutadha prayutadhdc
niyutadha 'rbudadhd' nyarbudadh& nikharvadha' padmam
aksitir4 vyoniantah." 4. sa esa etasya apmir v0g blutva sar-
vasv asu prqjasu pratyavasthitah. sa yah kap ce vadaty' etasydi
'va rapmind vadati.' 5. atha' manomayo daksnCt' pratisthitah.
tad yat tan manap'0 candram5Cts sah. sa da9eadhd blhavati.
6. sa esa etasya racmir nmano bhFttvCt sarvctsv a5su prajasu
pratyavasthitah. sa yah kap ca ntanuta etasydi 'va ra9mina
manute. 7. atha caksurmayah"' pratyaii2 pratisthitah.'" tad yat
tac'4 caksur adityas sah. sa dapadhd bhavati. 8. sa esa etasya
ra9mipn caksur bhiitvdc- sarvCtsv a-s5u prajdsu pratyavasthitah. sa
yah kap ca papyaty etasydi 'va rapninCt papyati. i. atha pro-
tramaya udanI pratisthitah." tad yat tac chrotraTn divas tdh. sa
da9padlh& blhavatti. lo. sa esa etasya raprnip protramn bhittvs,
sarvacsv asu prajctsut prcatyavasthitah. sa yah kap ca prnoty
etasycai 'va raprninCt prnoti. 28.
navame 'nuvake pratharnah khandah.
1. 28. 1. This [universe] here in the beginning was space, and
that is so even now. 2. This space is Indra. What this Indra
is, that is he who burns here. That same one is seven-rayed,
virile, powerful. 3. Of him the ray consisting of speech stands
firm in front (east). l'bat speech is Agni (fire). It becomes ten-
fold, htundredfold, thousandfold, ten thousanldfold, hundred thou-
sandfold, millionfold, ten millionfold, hundred millionfold, billion-
fold, ten billionfold, a hundred billiouifold, a thousand billionfold.
4. This ray of him becoming speech is located respectively in all
these creatures. Whosoever speaks, he speaks by the ray of hirr.
s. Now [the ray] consisting of mind stands firm at the right
(south). That mind is the moon. That becomes tenfold. 6.
'T'hat ray of him becoMing mind is located respectively in all
these creatures. Whosoever thinks, be thinks by the ray of
him. 7. Now [the ray] consisting of sight stands firm in the
rear (west). That sight is the sun. That becomes tenfold. 8.
That ray of him becoming sight is located irespectively in
all these creatures. Whosoever sees, he sees by the ray of
him. o. Now [the ray] consisting of hearing stands firm upward
(north). That hearing is the quarters. That becomes tenfold.
'0. That ray of him becoming hearing is located respectively in all
these creatures. Whosoever hears, he hears by the ray of him.
28. 1A. om. 'A.B. ar-. 3A.B. nikharvdca?h. 4A.B. -ti. 5-ta; B.
ssom-. 6B. paVyati. 7B.C.paVyati. 8C. oM. 2daksanza. "0A.B. man-
vav. "A.B. caksuma-. 12 C. -ya. 13 C. vasthitah. 14A.B. ta; C. om.
15 C. pratyavasthitah.
VOL. XVI. 15
106 Hf. Oertel,
1. 29. i. atha prdnamaya itrdhvcch pratisthitah.' sa yas sa

prdno vdCyus sah. sa' dapadhd bhavati. 2. sa esa etasya rapniih
prano bhfttv&t sarvasv dsu prajasu pratyavasthitah. sa ?yah kap
ca pranity etasyai 'va rapmini, pr&niti. a. athct 'sumayas tir-
yan pratisthitah. sa ha sa' ipdno nama. sa dapadhi, bhavati.4
4. sa esa etasya racmir asur bhhitvdt sarvdsv &ssu praj&tsu pra-
tyavasthitah. sa yah kap ca 'surn&n etasyi i'va racmina 'sumn&n.
t. athd 'nnramayo 'rvitii pratisthitah. tad yat5 tad annam' apas
tah.' sa dapadha bhavati patadh& sahasradha 'yutadha prayuta-
dhlc niyutadhd 'rbudadha nyarbudadhad nikharvadhc8 padmnam
aksitir vyomantah.9 6. sa esa etasya rapmir annam bhf2tvd
sarvn2sv'0 &su praj&asa pratyavasthitah. sa yah kap ca 'endty
etasydi 'va rarnmina 'pndti. 7. sa esa saptarapmir vrsabhas
tuvismdn. tad11 etad reCt 'bhyanfweyate
yas saptaracmir vrsabhas tuvisman
avasrjat sartave sapta sindhiin:
yo rauhinam" asphurad vajrabathur"
dyam drohantaV'4 sa jandsa indra
iti. 8. yas saptarapmir iti. sapta hy eta dlityasya ra9mayah.
I. 29. 1. Now [the ray] consisting of breath stands firm aloft.

That breath is Vayu (wind). It becomes tenfold. 2. That ray
of him becoming breath is located respectively in all these crea-
tures. Whosoever breathes, he breathes by the ray of him. 3.
Now [the ray] consisting of the vital spirit stands firm crosswise.
That same is Lord by name. That becomes tenfold. 4. That
ray of him becoming the vital spirit is located respectively in all
these creatures. Whosoever possesses the vital spirit, he pos-
sesses the vital spirit by the ray of him. 5. Now [the ray] con-
sisting of food stands firm hitherward. That food is the waters.
That becomes tenfold, hundredfold, thousandfold, ten thousand-
fold, hundred thousandfold, millionfold, ten millionfold, hundred
millionfold, billionfold, ten billionf old, a hundred billionfold, a
thousand billionfold. 6. rThat ray of him becoming food is lo-
cated respectively in all these creatures. Whosoever eats, he
eats by the ray of him. 7. That same one is seven-rayed,
virile, powerful. That same is spoken of in a c: "Who seven-
rayed, virile, powerful, let loose to rtun the seven streams; who
with the thunderbolt in his arm smote Rtiuhina ascending
the sky-he, ye people, is Indra." s. 'Who seven-rayed,' for these
29. 1 C, -sth-. 2 C. om. 8C. space for sa j. A. -vanti. 5C. after

yat reads tat trudams nama, omitting tad atnnam ..... sa. 6 A. ain-
dannam. IA. tadd; B. sta. 8A.B. nikharvdcam; C. nikharvadhdca,
9 A. voma-. '0B. sdmdsv. 11 C. om. tad etad .... vrsabhats tuvisnmdn.
'2A. roh-. 18-hu. 14-ta.
Jdimtiniya- Upanisad-Brdhrnana. 107
vrsabha iti. esa hy evt "sd0n? praj&nm rsabhah. tuvism&n iti.

rnah7yail'5 'va 'sydi 'sa. 9. av&srjat sartave sapta sindhftn iti.
sapta hy ete sindhavah. tdir idach sarvarh sitam. tad yad etair
idak sairvar sitam tasmcdt sind,havah. io. yo r&uuhinam asphu-
rad vajrabRhithr iti. esa [hi] rwhtinarn asphurad vajrab&huh.
11. dyamrn CtrohantaTh` sa jan?T,sa indra iti. esa hi 'ndrah. 29.
navame 'nuvake dvitiyah khandah.
I. 30. 1. tad yathd, girirn panthanas sarnudiygtr iti ha sma,,

"ha pRtyJ,yanir evarn eta Jdityasya rarnmaya etam' ddityak
sarvato 'piyanti.' sa hJi 'vamT vidvin om ity adadina et0ir
etasya rapamibhir etam Odityark sarvato 'pyeti. 2. tad etat sar-
vatodvaran?, anisedhas' sdmra. anyatodv&iirarh h0i4 'nad5 eka'
eva7 'bhram'garn' up&csate. ato' 'nyathc& vidyuh.'0 3. atha ya etad
evma veda sa evani 'tat sarvatodv4rarn anisedhath sc6wma veda.
4. sit eqcj vidyat. [yatd] etan rnandalam samantam, paripatati tat
srnma. atha yat pararn atibhhiti sa punyakrty&ydi rasah. tamr
abhyatimucyate. 6. tad eta( abhrittrvyam'0 sd?ma. na ha vC
indrah ka4h cana bhhratrvyarm papyate, sa yathe 'ndro na kamiz
rays of the stun are seven. 'Virile,' for he is the bull of these
creatures. 'Powerful,' that is his exaltation. 9. 'Let loose to
run the seven streams,' for these streams are seven; by them
this all is bound. Because by them the all is bound (Vlsi), there-
fore they are [called] streams (sindhu). lo. ' Who with the
thunderbolt in his arm smote RWluhina,' for he with the thunder-
bolt in his arm did smite Rauhina. ii. 'Ascending the sky, he,
ye people, is Inidra,' for he is Indra.
I. 30. i. "As paths might lead together up a mountain," 9iatya-

yani used to say, " even so these rays of the sun go from all sides
to that sun." Verily one knowing thus who starts with orn ap-
proaches this suin from all sides by means of these rays of him.
2. That same is the unobstructed (an9iedha) s&man having doors
on all sides. Some, indeed, worship it as having doors on both
sides, cloud-going. Let them know differently from that. 3. And
he who knows it thus, he knows the unobstructed sarnan
having door s on all sides. 4. That same is this lightning. What
flies around this whole disk, that is the s&rnan; and what
shines across, beyond, that is the sap of good action. Unto that
he is released. a. That same is the rivalless sarman. For Indra
29. 25mahayai. 16C. space for -han-; B. -hattamh.

30. 1B.C. evam. I B. 'tiprativiyanti. 3anus-. 4A.C. om. 5 B. nata;
A.C. ta. 6 om. 7 A.B. etava; C. ett. 8 (". gan ; leaves space for about
four syllables. 9 eto. "I viduhZ. 1 A.B. -trvirh.
108 EL. Oertel,
cana bhraitrvyam papyata evam eva na karh cana bhraitrvyam

papy ate ya etad eva/n veda 'tho yasyJi 'va/n vidv&cn udgqCt-
yati. 30.
navame 'nuvake trtiyah khavdIah. navamo 'nuvakas samdpt
I. 31. i. ayam eve 'dam agra akacpca a-sit. sa u eva, 'py

sa yas sa lcdkpa indra eva sah. sa yas sa indras s0n?ji 'va tat.
2. tasyqi 'tasya samna zyani eva prdci dig1 ghuinkara iyam
prastc&va iyam &tdir iyam udgitho 'sdut pratihatro 'ntariksam2
upadrava iyam eva nidhanam. 3. tad etat' saptavidham sama.
sa ya evam etat saptavid/ia/n sJ-hna veda yat ki/n ca praceya/n
dipi ya' devataye manusya ye papavo yad annadya/n tat
sarvan5 hiikitren?% "pnoti.' 4. atha yad daksin&ya/n dli2 tat
sarvanm prastavena "pnoti. 5. atha yat7 pratlcyad/ dipi tat
sarvam jidind "pnoti. 6. atha yad udicya/n dipi tat sarvam
udgithend, "pnoti. 7. atha yad8 aiwusya/n di9i tat sarvam
pratihaCrend '"pnoti. 8. athia yad antarikse' tat sarvam upa-
dravent "p noti. 9. atha yctd asyd/7n dip! y'd devatz ye man
yya ye papavo yad annadya/n tat sarva/n nidhanen& "pnoti.
indeed sees no rival whatever. As Indra sees no rival whatever,

even so he sees no rival whatever who knows this thus and like-
wise he for whom one knowing thuis sings the udgithia.
1. 31. i. This [all] here was in the beginning space. And that
is so even now. What this space is, that is Indra. What this
Indr a is, that is the saman. 2. Of this same saman this eastern
quarter is the hiiikatra, this (i. e. the southern quarter) the pra-
stava, this (i. e. the western quarter) the adi, this (i. e. the north-
ern quarter) the udgfitha, yonder [quarter] the pratihkra, the at-
mosphere the upadrava, this [quarter] the nidhana. 3. That is
the sevenfold samnan. He who knows this thus sevenfold saman,
whatever there is in the eastern quarter, what divinities, what
mnen, what domestic animals, what food, all that he obtains by
means of the h/iiiktra. 4. And what there is in the southern
quarter, all that he obtains by means of the prastava. 5. And
what there is in the western quarter, all that be obtains by means
of the adi. 6. And what there is in the northern quarter, all
that he obtains by means of the udgituha. 7. And what there is
in yonder quarter, all that he obtains by meanis of the pratihara.
8. And what there is in the atmosphere, all that he obtains by
means of the upadrava. 9. And what there is in this quarter,
what divinities, what men, what domestic animals, what food all
31. 'A.B. dir. 2 C. -iks-. 'A. et. 4insert manusyd. 5A.B. -vd.
IB.C. insert here vs. 4, with pratihdre,na for prast&vena. I B
avydt. 8 A. inserts daksinidydih diVi, struck out in red.
Jaim'iniya- Upanisad-Brahmana. 109
to. sairva7h hdti 'vd 'syd "pt(am bhavati sarva7h jitarh na ha 'sya
kag cana kCtno 'ndpto bhavati ya evarh veda. 11. sa yad dha
kirh ca kirh cdi 'va7h vidvan esu lokesu kurute svasya hai 'va tat
svatcah kurute. tad etad rca 'bhyanitcyate. 31.
daVame 'nuvake prathamah khandah.
1. 32. i. yad dyava indra te patarh patam' bhtmir uta syuh:

na tv a vajrint sahasra7h siuryd2 anu na' jdtam asta rodas7
iti. 2. yad dyava indra te fatafh patam b6himir uta syur iti. yac
chatarh dy&vas syup patam bhumyas tabhya esa eva "kOpo jya-
yan.4 3. na tva vajrint sahasrarh szarya anv iti. na hy etarh
sahasrarh cana sf-rya anu. 4. na' jCtam asta rodasi iti. na by
etarh jJta7h rodanti. irne ha vdva rodasi tabhya-m esa evd "kdpo
jyayan. etasmin hy evai 'te antah. 5. sa yas sa &k&pa indra
ei?a sah. sa' yas sa indra esa eva sa ya esa tapati. 6. sa eso
'bhrdny' atimucyam&na7 eti. tad yath(i 'so 'bhrdny' atimucya-
mana ety evam eva sa sarvasm2t pdpmano 'tiniucyamcdna eti ya
eva7h veda 'tho yasyai 'varh vidvan udgdyati. 32.
daVarne 'nuvake dvitiyah khandah. daVamo 'nuvakas samapta4.
that he obtains by means of the nidhana. io. Verily everything

is obtained of him, everything conquered, no wish whatever is
unfulfilled of him who knows thus. ji. Whatever one knowing
thus does in these worlds, that is his, he does it by himself.
That same is referred to by a rc:
I. 32. i. "If, 0 Indra, there were a hundred skies and a hun-

dred earths for thee, not a thousand suns, 0 thou possessing the
thunderbolt, unto thee when born, attained, nor RodasL" 2. ' If,
0 Indra, there were a hundred skies and a hundred earths for
thee,' what hundred skies there might be and hundred earths,
this space is superior to them. 3. 'Not a thousand suns, 0 thou
possessing the thunderbolt, unto thee,' for not at all [do] a thou-
sand suns [attain] unto him. 4. ' When born attained, nor
RodasM,' for they do not bewail (Vr2-ud) him when born. Verily
as to these two worlds (rodas-), this space is superior to them
both. For both are within it. B. What this space is, that is
Indra; what this Indra is, that is he who burns here. 6. He keeps
liberating himself from the clouds. As he keeps liberating him-
self fr om the clouds, even so does he keep liberating himself from
all evil who knows thus, and he for whom one knowing thus
sings the udgitha.
32. 1 om. 2 B. -yamh. ' C. om. 4-yan. 6 C. om. sa ... sa. 6C.
space -y. IC. -mnanay; A.B. -yamanay.
110 H. Oertel,
I. 33. i. trivrt sdma catu.pat. brahma trtiyam1 indras trtiyam'

prqj&patis trtiyarn' annum e va caturthah pddah. 2. tad yad vai
brahma sa prano 'tha ya indras sc vc,q atha yah praj-patis
tan mano 'nnam eva caturthah pddah. s. mana eva hiiikaro
vcdk prast&vah prarna udgitho 'nnam eva caturthah pcddah.
4. karoty eva vaca dayati prdnena, gamayati manasdt. tad etan
nirucddharh yan manah. tena yatra k&mnayate tad dtminain ca
yajamanam ca dadhdti. 6. atha 'dhiddivatam.' candrama eva
hifikdro 'gnih prastava cdditya udgitha dpa eva caturthah pct-
dah.' tad dhi pratyaksam annam. 6. ta va4 eta devat& amavats-
yaT5 rdtriTm sarhyanti. candrama amCtvhdsy9yh ratrim adityam
pravi,aty &dityo 'gnim. 7. tad yat samhyanti5 tasmCit sdrma. sa
ha vdi s&mavit sa sama veda ya evaTh veda. 8. tdsC6h vCt etCtsdt
devat&nCtm ekai 'kai 'va devata sama bhavati. 9. esa eva "dityas
trivrc catu?ppad racmayo mnandalam purusah. rapmaya eva hiji-
karah. tasmrat te prathamata evo 'dyatas t&,yante. mandalam pra-
stavah purusa udgitho ydi eta dpo 'ntas sa eva caturthah padah.
lo. evam eva candramaso rapmayo mandalam purusah. rapmaya
eva hiikCaro man.dalamn prastdvah purusa udgitho yd eta capo
I. 33. i. Threefold is the saman, fourfooted. The brahman is

a third, Indra is a third, Praj5pati is a third, food is the fourth
foot (quarter). 2. What the brahman is, that is breath; and
what Indra is, that is speech; and what Prajapati is, that is
mind; food is the fourth foot (quarter). s. Mind is the hiitkara,
speech is the prastc&va, breath is the udgltha, food is the fourth
foot (quarter). 4. One acts with speech, one leads with breath,
one; causes to go with the mind. That same is shut up, viz. the
mind. By means of it he thus places himself and the sacrificer
where he wishes. 5. Now regarding the divinities. The moon
is the hiiikCra, Agni is the prastava, the sun is the udgitha, th
waters are the fourth foot (quarter). For they are manifestly
food. 6. These same divinities come together on the night of the
new moon. The moon, on the night of the new moon, enters the
sun, the sun [enters] Agni. 7. Because they come together
(Vi+sam), hence [the word] s&man. He i?3 sacman-knowing,
he knows the scaman, who knows thus. s. Of these same divini-
ties each one divinity is a saman. 9. This sun is threefold, four-
footed: rays, disk, person. The rays are the hi tkara. There-
fore they are extended when it first rises. The disk is the pra-
stava. The person is the ud.qtha. The waters within are the
fourth foot (quarter). io. Likewise of the moon [there are] rays,
disk, person. The rays are the hiikcdra. The disk is the
prastava. The person is the udgltha. The waters within are
33. l trit-. IA. -devat-. 3A. -am. 4a. -a. EA. say-.
Jaimin;ya- Upani.sad-Brahmnaiy. 111
'ntasG sa eva caturthah p4dah. 11. catvdry anydiii catvdry

anydni. tc6ny astdu'. astciksarJ g,yatri. gciyatrarh s&crn brahrna
u8 gdyatri.9 tad u brahqrn? 'bhiscanypadyate. astctpaphah papavas
teno papavyam. 33.
ekddaVe 'nuvatke prathamah kha.ldah.
I. 34. i. atha 'dhyatmarn. idam eva caksus triv? c catuqpCtc

chukla2k krsnram purwtsah. pzklam eva hii1kedrah crsnam pra-
stdvah pusrusa udgitho ya imn Jpo 'ntas sa eva caturthah padah.
2. ida?n adcityasya 'yanam idafit candramasah. catvOri 'mauni
catvdri 'mCtni. tdny astaic. astU1ksarO gayatr. g0tyatra'h sama
brahmna u gJyatri. tad u brahi7lc6 'bhisanmadyate.' astCc_aphjh
papavas teno papavyam. 3. sal yo 'yamn? pavate sa' esa eva2
prajapatih. tad v eva satma. tasyat 'yam5' dlevo yo 'ya?, cakswesi
purusah. sa esa ahutin atimnatyo 'tkranrtah. 4. atha yav etau?
candramadV ca "dityap ca yav etJcv apsu drpyete' etccv4 etay
devdcu. s. yad dha va idam ahur devancUh clev ity ete ha, te. ta
eta 07hutim atimatyo 'tkrantah. 6. tad dha prthur v0insyo divydtn
vrity0an" papraccha
yebhir' vata isitah pravctti
ye dadante panca dipas7 sacmicih:
ya ahuttir' atyantanyanta' deva
cparTh1 netarah katame tac acsann
the fourth foot (quarter). ii. Four are the one, four the others.
=1. 1. S.
I. 34. i. Now with regard to the self. 'his eye is threefold,

fourfooted: white, black, persorn. The white is. the hiikdtra,
the black is the prastJva, the person is the ud,yitha, the waters
within are the fourth foot (quarter). 2. This is the course of
the sun, this [the course] of the moon. Four are these, fouir
these. I. 1. s. s. He who cleanses here, that same one is
Prajapati. That is also the si6n?an. Its god is this person in the
eye. That same, contemning the offering, [has I gone up (?). 4.
And these two, moon and- sun, whieh are seen here in the waters,
these two are the gods of these two. 5. Truly when they say
"the gods of the gods," it is these [that they mean]. These
same, contemning the offering, [have] gone up (?). 6. Now Prthu
Vdinya asked the divine mendicants thus: "The gods by whom
impelled the wind blows forth, who give the five converging
quarters, who contemned the offerings, the leaders of the waters
33. 6A. -amh. 7C. om. 8B. ud. 9A. -tri; B.C. -tramh.
34. ' A.B. -pad- 3A. om. 3-yate. 4etd u. A. tan. 6ebhir 1A.B
daVas; C. daQa. 8 C. -ir. 9C. ityam-. '?B.C. parad.
112 1. Oertel,
iti. 7. te ha pratyucur
imdam esarn prthivirt vasta eko
'ntariksam" pary eko babh?2va:
divamn eko dadate yo vidharta&"
vipvd dpdh pratiraksanty anya"
iti. 8. imdn?, esam prthiviTh vasta eka ity agnir ha sah. 9. an-
tariksam" pary eko babuhfve 'ti vayur ha sah. 10. divam eko
dadate yo vidharte" 'ty ddityo ha sah. ii. vipvd dpah pra

ksanty anya iti. eta ha vai devata viovd tpCh pratiraksanti
candramdn naksatr ni 'ti. ta etas samai 'va satyo vyudho anna-
dyaya. 34.
ekada9e 'nuvdke dvitiyah khaitdah. ekddaVo 'nuvdkas sam
I. 35. i. athai 'tat sdma. tad ahus sarhvatsara eva same 'ti.
2. tasya vasanta eva hinikarah. tasm&t papavo vasanta hiiika-
rikratas' samudayanti. 3. grismah prastdvah. aniru6kto vai
prastavo 'nirukta rtitndrh grtsmah. 4. varsa udgithah. ud iva
vai varsamh gdyati. 5. parat pratih&rah. paradi ha khalu vai
bhiuyisthd osctdhayah pacyante. 6. hemanto nidhanam. nidha-
nakrtd iva vdi heman prajcl bhavanti. 7. tcdv etav antau sarh-
-which are they ?" 7. They answered: "One of theni dons

this earth here, one hath encompassed the atmosphere, one, who
is the disposer, gives the sky, others severally protect all regions."
8. 'One dons this earth here,' that is Agni. 9. 'Otne hath en-
compassed the atmosphere,' that is Vayu. 10. 'One, who is the
disposer, gives the sky,' that is the sun. ui. 'Others severally
protect all regions,' these divinities indeed severally protect all
regions, viz. moon and asterisms. These are true, extenided
kindness (?) for food-eating.
I. 35. i. Now this is the scaman. This they say: The sitnan
is in the year. 2. Of it spring is the hiiikara. Therefore ani-
mals come together in the spring, continually uttering him. 3.
The summer is the prast&va. The prastava is indistinct; the
summer is indistinct among the seasons. 4. The rainy season
(varsah) is the udgqitha. One sings the udgqltha through the year
(varsa), as it were. 5. The autumn is the pratihCtra. Verily in
the autumn most herbs ripen. 6. The winiter is the nidhana.
In the winter creatures are put to an end (nidhanakrta), as it were.
7. These two ends combine togethier; consequently the year is
34. "C. -iks-. 12-dhatt&. 13C. any. '4A.B. vidhartte; C. vidhatte.

's A.B. ann-; C. 'nn-; all MSS. -yaya.
35. ' A.B. -karirkbtas; C. -karikrtas.
Jdimninzya- Vpanisad-Brahmana. 113
dhattah. etad anv' anantas3 saThvatsarah.4 tasyai 'tWv antdu yad

dhemnantap ca vasantap ca. etad anu gramasya 'ntdu sametah.
etad a#atb niskasyct 'nt&u sarnetah. etad anv ahir bhogdn parya-
hrtya paye. s. tadZ yathd ha vai niskas samantarni grivJt abhi-
pacryakta' evan anantat?h sama. sa ya evarn etad anantamh sCirma
vedca '/aantatarn7 eva jayati. 35.
dvadaVe 'nuvake prathamah khandah.
I. 36. 1. athai 'tat paijanye sarna. tasyai purovataz eva hiit-

karah. attha yad abhrdtni sanplctvayati sa prastCavah. attha yat
stanayciti sa udgithalh. ath/a yad vidyotate sa pratiharah. atha
yad varsati tan nidhanam. 2. tad eectt parjanye sCana. sa ya
evam etat parjanye satra veda var.suko' ha, 'sidai parjanyo bha-
vati. 3. athCti 'tat puruse2 samna. tCsya ' yarn evac MinWcaro 'yam
prast&vo 'yarn udgitho 'yam pratih(dra idlarh nidhanam. 4. tad
etat puruse sama. sa yax evam etat puruse s&cma vedo "rdhvat eva
pr a,jayd3 papubhir drohann eti. 6. ya it enat' pratyag veda ye
pratyanco lok(ds tCit jayciti. tasya^ 'yant eva hinkaro 'yarn pra-
stavo 'ya?n" ?zdgitho/ 'yarn pratihtra idlar nidhanam. ye pra-
tyainco lokds tan jayciti. ff. ya. t entat" tiry-f,/ veda ye tiryaitco'
endless. Its two enids are winter and spring. In accordance

with this the two ends of a village joini together. In accordance
withi this the two encds of a necklace join together. In accor-
dance with this a snake lies taking its coils about it. 8. Truly,
as a necklace bent all arouind the ineck, so is the endless sdmnan.
He who knows this endless sama-n thus conquers enidlessness.
I. 36. i. Now this is the sCdrnan in Parjanya. The wind which

pr ecedes is its h/ifiktra; wheni it cauises the clouds to float
together, that is the prastava; wbhen it thunders, that is the
uclgitha ; wheIn it lightenis, that is the jrati/h-ira ; whieni it rains,
that is the nid/icana. 2. That is the sarnan in Parjaniya. He
who thus knows the s&dmcan in Parjanva, trtuly to him Parjaniya
sends rail. 3. Now this is the sThn/an in man. Of it this is the
hifikCtra, this the prastaeva, this the adgithia, this tlle pratih/ra,
this the aid/liana. 4. That is tlhe s(Mtian in main. He who thus
knows the sa7mant in man, he keeps ascending upward by progeny
and by cattle. 5. And he wiho knowVs it in reversed direction
conquers those worlds which are reversed. 01 it this is the hiii-
kC/ra, this the prastiva, this the udgitha, this the pratihcara, this
the nidhana. The worlds wvlhich are reversed, those he conquers.
6. And he who knows it crosswise conquers those worlds which
35, 2C. oln. 3 A.B. -tat. 4 A.B. savat-. I vri-. 6 A. -yattah. I C.

'nantam.
36. 1C. -sak-. I -so. 3praj&. 4-nam. 5 C. om. 6A.B. ena ; C. enaih.
I A. B. -yunc-; A.B. insert ma.
VOL. XVI. 16
114 H. Oertel,
lokc&s8 t&an jayati. tasya lomdi 'va hiinkOras tvak prastavo mCth-
sam udgitho Isthi pratiharo rnajj& nidhanam. 7. tasya triny
avir gayati prastdvan- pratihdrah9 qnidhanam. tasmdCt purtwsa-
sya triny asthiny &vir dantdy ca dva ydV cac nakhah. ye tirya'Aco
lokcts tan jayati. 8. ya u enat sarnhyag veda ye samyacnco lokcs
tan jayati. tasya wnana eva hihtkJro vak prastcdvah pr&ina udgi-
thap caksuh pratihd2aw protrarh nidhanan-t. ye samyacnco lokas
tan jayati. 9. athai 'tad devatdcsu sctma. tasya vayur eva hiiikaro
'gnih prastava &ditya udgithac candrand pratihdro difa eva
nitdhanam. io. tad etad devatasu sdma. sa ya evam etad deva-
tasu sdma veda devatOndm eva salokataih jayati. 36.
dvadaqe 'nuvake dvitiyah khar#1ah.
I. 37. i. tasy&i 't&s tisra aga agneyy ekdi1 "ndry2 ekd vJieva-
devy eka. 2. sa ya mandrct s3 "gneyi.4 tayd prKttassavanasyo
'dgeyam. agneyacz vcti prttassavanam agneyo 'ya'rh lokah.
svayd "gaya pratassavanasyo 'dgOyaty rdhnoti 'maWr lokam.
3. atha5 ya ghosiny upabdimaWti sdi "ndri. tyay injidhyandina-
sya' savanasyo 'dgeyam. aindrarh vati mdndhyandin^arh savctnam
are crosswise. Of it the hair of the head is the hi4ikira, the

skin the prastava, the flesh the udgUtha, the bone the pratihdra,
the marrow the itidhana. 7. Of it he sings three openly, viz. the
prast&va, the pratihara, the nidhania. Therefore three bones of
man lie open, viz. the teeth and the two kinds of nails. The
worlds which are crosswise, those he conquers. 8. And hie who
knows it converging conquers those worlds which are converg-
ing. Of it mind is the hiiik&ra, speech the prastCtva, breath the
udgitha, sight the pratihira, hearing the nidhiana. The worlds
which are converging, those he conquers. io. And this is the
sdman in the divinities. Of it Vayu is the hiiikara, Agni the
prastiva, the sun the udgitha, the moon the pratihidra, the
quarters the nidhana. uI. That is the stmrnan in the divinities.
He who knows thus this sa,man in the divinities, he conquers a
share in the same world with the divinities.
I. 37. i. Of it there are these three cgags: one belonginig to

Agni, one belonging to Indra, one belonging to all the gods.
2. That which is low, that belongs to Agni. With it the udgitha
of the morning-libation should be sung. Verily the morning-
libation belongs to Agni, this world belongs to Agni. He [then]
sings the udgitha of the morning-libation with his (Agni's) own
a,ga, he enjoys this world. 3. And that which is loud [and]
noisy, that belongs to Indra. With it the udgitha of the noon-
36. 8 A. lIk-. IC. himhkdramh.

37. 1 C. aik-. 2 A.B. "ndr. 3 C. om. sd ... . 'd. ' B. mannadhi. 5A
om. atha ..... lokam. 6 C. space for -abdi-. I C. -nhdina.
Jd,i,mnya- Upanh?ad-Brdh,mana. lt
d ndro 's(U,?b lokah. siay, ",qayt mzddhyantdimasya savanasyo

'dtqatCsyty ?rdhnoty ainum9 b/okamn. 4. ath/a yrJh9 viTk/hayauni iva
)rat/tayannY .iva /iatyri Sa/ v(ti vladev7. tayit trt7yasavanasyo
,de,?,. Vdi,vvad evCahe v0i tr-tyasav,anam& V4ivadevo (;tym an-
tairClo/Cah. stVayC, "gayi tf't byasav'anasyo 'dqayaty' rd/iot7i mai
atar&/Kli-o-. 5. atho ue c kctalv /thur ekaydi 'vJ "gayo 'dgeyaTh
yad evdc, 'sya madh/yacrb vaea iti. tad yayo, vdi v0ca vycyac/cha-
mJna udcqabyati tad evd, 'stya mnad/yarn vitcat. taCt" vCt etay(-
vdCdI sarJC vJ& a t' a pagacchati. avyC.s ciktOm ekasthAt prriyan-
rdhnoti ya eva.h veda. 6. atha yJ krd-ui-tsCd bsrhaspaty&. sa
yo br'ahmaziia-rtvcrasa(k(d,mHas sydtt sa'" ta,yo 'd(qyet. tad bra/nma vCti
br/hasp Aat?,,. tad vii hra/et avareasam rdlhnoti. tat/t Ita brathmat-
varcass7 bharvati. 7. at/a ha eeWk/itd-neya ekasydti 'va s&Jtna
adgafit gyyati gd7yatrasyCti 'va. tad anav&tnarb geyam."3 tat"4
s0mnma evf7t prati harOd an avnaTh geyam. tat prOno vCi gaya-
ti am. tadl v(ai prtnXam dhnoti. tatha ha sarvam Oyur eti. 37.
dvadage 'nuvdke dvitiya4 khanda4.
libation should be sung. Verily the noon-libation belongs to

Indra, yonder world belongs to Indra. He [then] sings the udgitha
of the noon-libation with his (Indra's) own -g- he enjoys yonder
world. 4. And [the 4g(] which he sings shaking, as it were
(tremolo), spreading it, as it were, that belongs to all the gods.
With it the udgit/ta of the evening-libation should be sung.
Verily the evenintg-libation belongs to all the gods, this inter-
mediate wor ld belongs to all the gods. He [then] sings the
udgU/ta of the evening-libation with their owln ag, he enjoys
this intermediate world. 5. Now above (?) they say: "1 The
u?cdgitha should be sung with one aygct only, viz. [with that]
which is the middle (mean) of his voice." The voice with which
he sings the udcqttha expanding it apart, that is the middle (mean)
of his voice. By means of this same voice he attains unto all
voices. He who knows thus enijoys fortune not poured out in
different directions [but] closely united. 6. And that which is
plover-like belongs to Brhaspati. He who may be desirous of
prominience in sacred lore should sing the udgitha with it.
Verily this brahman is Brhaspati. He thus enjoys prominence
in sacred lore. He thus becomes prominent in sacred lore.
7. Now Cdiikitineyya sings the cgd, of one sjt2ani only, viz. of the
g0yatra[-s.-majz]. That shouild be sung without taking breath.
That [piart] of the sCinan? unto the pratih7ra should be sung
without taking breath. Thus breath is the gjyatra[-sOman].
Verily he thuS enjoys breath. He thus attains complete life.
37. s-ti 'nmah. 9 yd ; A. inserts ghositnyu. '0-yanti. II tCya. 12 B.

s; 0. om. ': insert v&i giyatram from below. 14B. inserts sdmnas.
116 H. Oertel,
I. 38. i. atha ha brahmadattamh' caikitaneyant ud.cqyantam

kurava upoducr ujjahihi' sama d&lbhye 'ti. 2. sa ho 'poodyamjano
nitarj7rh jagau. tamh ho "cuh kim upodyamano nitaram agasir
iti. 3. sa hto 'vace 'dam vcti lomie' 'ty etad e6v&i 'tat pratyupa_rn-
mah.4 tasmad u ye na etad upavadi.sur' lomna -r 'va tesamh
_ma anani bhavitarah. athac vayam ud eva gqatoras6 sma iti.
4. atha hac rQcltj jaivalir gatlnasam7' rkqjkIcyanaqh f_aJmutla-
parnjatbhyam utthitam papraccha rca' "gata8 _Vltavatya3 samnaS
iti. 5. nai 'va rajanxn rce 'ti ho 'vaca nta samne 'ti. tad yiyam
tarhi sarva eva panayycc9 bhavisyatha ya evarn vidvatniso 'gayate
'ti. fi. atha yad dha 'vaksjyad r?ca ca siminat ca, "gacqme` 'ti dhUte
v-ci tad yattayatmnat- 'malakdandena "gate 'ti hai 'n(uis tad avak-
syat. tad dha tad uva-ca svarena cai 'va hiflkarena Ca "game
'ti. 38.
dvadaVe 'nuvake trtiyahi khandah.
I. 39. i. atha ha satyadhivackap caitrarathis satyayajinam

paulusitam uvatca practnayoge 'ti mama' ced vati tva2n satma
vidvan samnt "rtvijya?h karisyasi nai 'va tarhi punar dikscam
abhidhyatasi 'ti. mvuhurd7Isq' hy atsa.' 2. sC6 ho '?Yatca yo va?i
I. 38. 1. Now the Kurus reproached Brahmadatta CAikitaneya

when he was singing the udgitha, (saying): "Stop the sanman,
0 DTIlbhya." 2. He being reproached sang so much the more(?).
They said to him: "VWhy hast tlhou, being reproached, sung so
much the more?" 3. He said : "Verily this is the hair-(loma-)
[samanc]; thlus we make answer. And therefore the funeral-
places of those who have thus reproached us will be hairy
(lomapa), as it were. Now we shall onlv sing the udgitha."
4. Now king Jaiivali asked Galftnasa Arksakiayana, who had stood
up with a woollv shirt (?) and a leaf: "0 9lvatya, wilt thou
sing with the re [or] with the samnan b" . " Not with the re,"
he said, "nor with the samnan." "Thus then all of you will
become renowned, who sang knowing thus." 6, Now if he hact
said: "Let us sing both with the re and with the samintan," truly
he would have told them: "Sing with a sucked-out, utsed-up
branch of the amala-plant." Therefore he spoke thuis: "Let us
sing both with tone and with the hinkarca."
I. 39. i. Now SatyAdhivdka Caitrarathi said to Satyayajna

PIiulusita: " 0 Praicinayoga, if thou, knowing the saman, shalt
perform the priestly office for me with the saman, then thou
wilt not think of a second consecration." For he was one who
repeatedly consecrated. 2. He said: "He who knowing the for-
38. 1 tag. 2 u3jihi. 3 some. 4 -upa-. I A.B. -sul. 6 -tara. A .B.

gaWtnasam ; C. gulinasam. I-ta. 9pana-ryya. 10ea dgame.
39. mae. I -ki d.
Jdimininya- Upanisad-Brahmanat.
simnap 9riyam vidvci,Th s&mn&n "rtvUjyarh karoti 9rmdn eva bha-

vati. nmano vdva s&rna,cp prT-,, iti. 3. yo vai scdmnah pratisthdrh
viclvan sam,na ")tv-ijya)4 karoti praly eva tisthati. vag vava
sJ)nnah pratisthe 'ti. 4. yo vai sarnnas suvarnanqi vidvdn samna
"rtvijyam karoty adhy asya ,rqhe4 suvarnarm gamyate. prdno
vCtva sd,mna.s su,varnarn iti. 5. yo VCbi sdanno 'pacitifit vidvdn
sdrnznd "rtvJYya?i karoty apacitimndn eva bhavati. caksiur vava
samno 'pacitir iti. 6. yo vCdi sdinnap pruti7h vidvan sa-mna
"rtvijyaThl karoti Vrutimdn eva bhavati. Vrotra';i vtva srnmna9
pruth- iti. 39.
dvddaVe '?uvCdke caturthah khan1dah. dvddaVo 'nuvakas samntptah.
1. 40. 1. catvcdri vak parinit& pad&rni

tdni vidur brdhmanu, ye manisinah:
gquh&1 tr7ni nihita' &'e' 'n,qayanti
turrya'r vaco manusya vadantt
't. 2. va&g eva sama. vaca hi sama gayati. vag evo 'ktham.'
vdcCa hy uktharh4 ca?hsati. vdq eva yajuh. v&c&ct hi yajur ainuvar
tate. 3. ta(d yat kirh cC-b 'rvcinam brahmanas tad vetg eva
sarvam. atha yad caniyatra brahmo 'padi_pyate. nti' 'va hi tend
"rtvbijya'ih karoti. paroksenmi 'va tU7 krtam bhavati. 4. tasya
tunie of the sdrnan performs the priestly office with the scdman,
he becomes fortunate. Verily mind is the fortune of the sdman..
3. He who knowing the firm stand of the sdmana performs the
priestly office with the saman, he stands firmti. Verily speech is
the firm stand of the sa anl. 4. He who knowing the gold of
the sConan performs the priestly office with the sdmanz, in his
lhouse gold is found. Verily breath is the gold of the Omnan.
5. He who knowing the reverence of the scrnan performs the
pi'iestly office witl) the sarnan, he becomes rever ed. Verily sight
is the reverence of the s0man. 6. He who knowingf the renown
of the sc6man performs the priestly office with the sdman, he
becomes renowned. Verily hearing is the renown of the sjonan.
1. 40. 1. = I. 7. 3. 2. Speech is th)e sc)man; for with speech one

singis the sd-tman. Speech is the uktha; for with speech one
chants the tkthta. Speech is the yajzus; for with speech he
follows olut (recites) the yajus. 3. Whatsoever is this side of the
brahman, all that is speech; and what is elsewhere is taught [to
be] brahman. For not at all does one perform with it the
priestly office, but it is performed in an occult manner. 4. Of
39. 4 C. -ho.
40. ' B. C. -hani. I C. -hitaini. a C. om. 4 -kt-. 5 A. B. vacah. 6 ne.
A. om.
118 II. Oertel,
etasyat vaco i,oanah pddap

caturthah padah.9 s. tad yad v0i manasat dlycayati tad VCact va-
dati. yac caksusca pa9yati tad va-tCa vadati. yac chrotrena r?uaoti`
tad vacac vadati. 6. tad yad etat sarvaTh vacam. evd- 'bhisamtayati`
tasdndd vdxg eva samaa. sab hca vCi sdniavit sa sama veda ya evami
veda. 7. tasy/a etasyai vatcah pranat" evea; 'suh. esut hi 'dlatih
sarvam asi2te" 'ti. 40.
trayodaVe 'nuv&ke prathamah. khaiy'dah.
1. 41. i. tena hai 'tena 'suna dlevd jivantil pitaro jivanti ma-
nusy -j- anti pa{avo jivanti gandharvaipsaraso j-vanti sarvam
ida'ih jivati. 2. tad ah'Ur yad 2 asune' 'darn sarvaTn4 jivati kas
sctmnno 'sur iti. pratna iti brftyat. prKno ha vaeva saminno 'suh.
a. sa esa prJnO vaci pratisthito vag it prane pratisthitCa. tOv
etav evami anyo5 'nyasmnin pratisthitatut. pratitisthati' ga eva,oi
vedla. 4. tad etad rec 'bhyani-tcyate
'ditir dyaCur aditir antariksamn8
aditir9 mnata sa pita sa putrah:
vipve deva aditihpaiica10jana
aditir jatam aditir janitvam
this same speech mind is a quarter, sight is a quarter, hearing is

a quarter, speech itself is the fourth quarter. b. What he thinks
with the mind, that he speaks with speech. What he sees with
sight, that he speaks with speech. What he hears with hearing,
that he speaks with speech. 6. In that this all thus unites
(V/i +sam) into speech, therefore speech is the scaman. Ver
he is sObman-knowing, he knows the sanman, who knows thus.
7. The breaths of this same speech are the vital air (asu). For
in them this all was born (41sv).
I. 41. I. By this same vital air the gods live, the Fathers live,
men live, beasts live, Gandharvas and Apsarases live, this all
lives. 2. This they say: "If this all lives by the vital air, what
is the vital air of the sanzan ?" Let hitn say: " Breath." Verily
breath is the vital air of the sa?nan. 3. This breath stands firm
in speech, and speech stands firm in breath. Thus these two
stand firm in each other. He stands firm who knows thus.
4. This same is spoken of in a rc: "Aditi is the heaven, Aditi is
the atmosphere, Aditi is the mother, she is the father, she is the
son; Aditi is all the gods, the five races; Aditi is what is born,
40. 8C. inserts caturthah. 'A. svad. 1O!Qru#oti. "'hisam. 12 -na.

13 as'te; after this all MSS. insert: esu hi 'da7n sarvamh sgte 'ti (A. om.
'ti).
41. 1A.B. -nti 'ti. 2B.yadd. 3B.yene. 4C.insertsidaah. i-ye.
6A.B. manyas-. I C. pratisthitah. 8C. -riks-. 9A. om. aditir n&ta
.... .. aditir antariksam in 5. 10 B. -can.
Ja)it h~f7l,ya- (.j}an.^ld-Brct?a. 119
iti. s. aditir dyjvur aditir antarikhsamn iti. es&" vai dydur esd`
'ntariksam. 9. aditir midta sa pita saC putra iti. esat vcti'2 mOtji
'sCa _)itti 'sa puttrah. 7. vi_ve devO aditth pacajanC iti. ye devaC
asurebhyal pitrve pafica jaqna7 (asani ya evat 'sCaV (aditye pur'aso
yap cauidrarnasi yo vidyati yo 'psu yo 'yarn aksannu3 antar esa
eva te. tad esCai 'va. s. aditir jcatarn aditir"4janitiiam iti. e.sa hy
eva jattamn esa janitctVam. 41.
trayodaVe 'nuv&lke dvitiyah? khandah.. trayodago 'nuvakas samndptahl.
1. 42. i. atrunir ha vasistham cicikitatneyanz brahmnacaryam

u,peyaya. tam ho 'vacat 'janazsi' sCtmnya gautamra yad idcam}
vaytarn caikcittneya/s scTmai 'vo 'pasmahe.3 karh tvaCi; devatam
UpaSSCa4 itti. samai 'va hhagavanta' iti ho 'vaca. 2. ta,m' hac
p_sapraccha yad agnCau tad vetth3 itti. jyoti-r vCa etat tasya samno
yad vayamh sCanio 'pdCsmnaha itW.' 3. yat p?thivya2h tad vetthae3
iti. j)ratistha0 va- esCa tasya samno yad vaya?rh sarno 'pasmahca iti.
4. yad apsuS? tad vetthCt3 iti. cantir v't esad tasya' saCtn2o yad
vaya'i5t? Scano 'pasniaha iti. 5. ycatd antarikse tatd vetthd73 iti.
Aditi is what is to be borni." 5. ' Aditi is the heavein, Aditi is the

atmosphere;' verily she is the heaven, she is the attmosphere.
6. 'Aditi is the mother, she is the father, slhe is the son;' verily
she is the mother, she is the father, she is the SO1). 7. 'Aditi is
all the gods, the five races;' the gods who were before the
Asuras-five iaces- yonder person whichl is in the sun, in the
moon, in lightning, in the water, withini the eye here, that is
they, that is she. s. 'Aditi is what is boin, Aditi is what is to
be born;' verily she is what is born, slhe is what is to be born.
I. 42. i. Arumi went to Viisistha CIlikitIhneya to serve his

studenitship. Ile (V.) said to him (A.): "Thou knowest, my
dear Gautama, that we Caiikiti-ineyas wor ship this satnan.
What divinity dost thou worship ?" "The sanian8, reverend
sirs," he (A.) said. 2. He (A.) asked hiimi (V.): " Dost thou
know that which is in the fire ?" " That is the br-ightness of that
saman which we worship." 3. " Dost thoui know that which is in
the eartlh ?" "That is the firm staniding of that sarnan which
we worship." 4. "Dost thou know that which is in the waters ?"
"That is the tranquillity of that sdiman which we worship."
s. "Dost thou know that which is in the atmosphere ?" "That
* 41. 1' C. -so. 12 A. vair. 1,3C. -sam. 14 A.B. itir * C. iti.

42. 1 ('vdca) aja. 2 C. ya?h. 3 -mnha; after this insert iti. 4 C. leaves
space for -sa. '-vata. 6 ta. 7B. inserts here, in margin, 5. 8etasya.
IC. om. yad ..... iti. (end of 5).
120 H. Oertel,
atma va, esa tasya samno yad vayamh samo 'pasmaha iti.
6. yad vdydu tad vetthRS iti. pr?ir va esa tasya samno yad vaya?h
samo '2psmaha iti. 7. yad diksu tad vettha3 iti. vydptir va esa
tasya s&mno'? yad vayamh samo 'p4smaha" iti. s. yad divi
tad vetthJ3 iti. vibh'ttir va e.s&2, tasya samno yad vaya?n sa.mo
'pdsmaha'2 iti. 42.
caturdape 'nuv&ke prathamah khandqah.
I. 43. i. yad aditye tad vetthc&3 iti. tejo va etat tasya' .samno
yad vayarh samo 'pasmaha iti. 2. yac candramtasi tad vetth/aS
iti. bh& va esat' tasya samno yad vayamn sdtno 'pdsmaha iti.
3. yan naksatresu tad vetthalS iti. prajA062 va esa tasya' samno yad
vayarn sarmo 'pasmaha iti. 4. yad anne tad vettha3 iti. reto va7,
etat3 tasya' s&mno yad vaya4i samo 'pdsmaha iti. 6. yat4 papusu
tad vetth3S iti. yapo va etat' tasya s&mno yad mayarh samo 'Sp-
smaha iti. 6. yad rei tad vettha3M iti. stomo? v esa tasya' sdmno
yad vayamh samo 'pCsmiaha iti. 7. yad yajusi tad vetthk3 iti.
karma vG6 etat tasya' s&mno yatd vayaih samo 'pCtsmaha iti.
8. atha kim upanssa7iti. aksaram iti. katamat tad aksaram iti. yat
ksaran n&, 'ksiyate 'ti. katamat tat8 ksaran' nd 'ksiyate 'ti. indlra
is the self of that scdman which we worship." 6. " Dost thou know
that which is in the wind ?" "That is the fortune of that sCt2nan
whiclh we worship." 7. "1 Dost thou know that which is in the
quarters?" "That is the pervasion of that sciman which we
worship." s. " Dost thou know that which is in the sky ?" "That
is the display of that sC2man which we worship."
1. 4:3. 1. "Dost thou know that which is in the sun ?" "That
is the splendor of that saman which we worship." 2. " D)ost
thou know that which is in the moon ?" " That is the light of
that saman which we worship." 3. Dost thou kniow that
which is in the asterisms ?" " That is the understandinig of that
saman which we worship." 4. "Dost thou know that which is
in food ?" " That is the seed of that saman which we worship."
5. "Dost thou know that which is in the domestic animals ?"
"That is the glory of that sdnman which we worship." 6. "1 Dost
thou know that which is in the rc ?" " That is the praise of that
saman which we worship." 7. " Dost thou know that which is
in the yajus " " That is the action of that sdman which we
worship." 8. "Now what dost thou worship?" "The syllable."
"Which is that syllable ?" "[That] which flowing (,Vksar) was
42. '0A.B. om. sdmno .... 'pa. 11 -li. "A.B. om. sa .... -smaha.
43. 'A.B. om. rest of quotation. 2C. prajd. 3A.B. om. tat of etat.
4 C. om. 5 Vo. 6 A.B. ste-. C. leaves space for -ssa. 8 -d. I aksarah.
,Jdirmin,ya- panisad-Brdhmana. 121
iti. 9. Icatamiias sa indra iti. yo 'ksan'? ram,ata" iti. katamas sa'2

yo" 'ksan ramata iti. iyaih devate 'ti ho 'vaca. io. yo 'yami ca-
ksusi"4purusa esa indra esa praj4patih. [sa] samahpTthivy& san
dkapena samo diva samas sarvena bhittena. esct paro dlivo di
yate.'" esa eve 'daTh7 sarvam ity up(isitavyah.'6 11. sa ya etad evarh
vedajyotismCd pratisthcivift chdt?imdn dtrnavdh chrirmi7n vya-
ptimdn vibhitinlhis tejasvi'7 bhtvdcn prajfAdv)zn retasvi yapasvi
stomavcn,'8 karmavn actksarav &n indriyavc&n sdmnanvi bhavati.
12. tad v" etad red 'byah;zucyate. 43.
caturdaVame 'nuvake dvitiyah khandah.
1. 44. i. r'-2pa?h-ri7pactm prati7i-tpo babhitva

tad asya rfipamt praticaksandyt&a:
indro n?m 7y&6bhih puurri2pa' iyate'
yuktat hy asya harayap pat& da9e
'ti. 2. rupam-rupam pratiri2po babhi2ve 'ti. rftpan&-riipa?h, hy esa
pratiriipo babhava. s. tad asya rCpam praticaksandye 'ti. pra-
ticaksandya' hc 'sy7i 'tad r'apam. 4. indro nidydbhih pururutpa'
iyata2 iti. m4ydbAir hy esa etat pururatpa' 7yate.' 5. yuktcd hy
not exhausted (Vksi)." "Which is that which flowing was not

exhausted ?" " Indra." 9. " Who is this Indra ?" " He who
rests in the eye." "Who is he who r ests in the eye ?" " This
divinity," he said. io. That person which is in the eye, that is
Indra, that is Prajiipati. [He is] the same with the earth, the
same with space, the same with the sky, the same with all exist-
ence. Hle shines beyond the sky. He it is who must be wor-
shiped as ' this all.' ii. He who knows this thus becones bright,
havinig a firm stand, tranquil, self-possessed, fortunate, pervading,
displayed, possessing splendor, possessing light, possessing under-
standing, possessing seed, glorious, possessing praise, active, pos-
sessing the syllable, possessing Indra's power, possessing the sdt-
nwan. 12. And this is also spoken of in a rc:
1. 44. i. "Hle became correspoinding in form to every formn;

such is his form to look llpoJn; Indra tlhrough magic moves about
in man.y forms, for his ten hundred bay steeds are yoked."
2. 'He became correspondinig in form to every form,' for he
became corresponding in form to every form. 3. 'Such is his
form to look upon,' ver ily to look upon his form is such.
4. 'Indra through magic moves about in many forms,' for
through magic he thus moves about in many forms. 5. 'For
43. l0 A.B. -ksa. 11 A.B. indramata. 12 C. so. 13 C. om. 14A.B. -i.

15C. divy-. 16-sitavyath. 11 -Vj. 18 A.B. stoman. 19 ud.
44. ' A.B. purura ipa; C. pururftpaTh. 2 C. ramyate. - 4C. -pain.
5 C. -pam. 6 C. ranmyate.
VOL. XVI. 17
122 H. Oertel,
asya harayap7 cat& dare 'ti. sahasramh h&i 'ta aidityasya rapma-
yah. te 'sya yuktas tair idamh sarvaTh harati. tad yad etair
idam sarvarn harati tasmad dharayah.
6. rftparh-rftpam8 maghava bobhaviti
m,nydh krnvanah pari tanva2h, sUam:
trir yad divah pari muhftrtam' &g&t
sv&ir mantrair anrtup& rtave
'ti. 7. rupam-rupam maghava bobhaviti 'ti.'0 rftparh-rfzparh"` hy
esa maghavct bobhavlti. 8. mayah krnv&nah" pari tanvam
sv&m iti. m&yMbhir" hy" esa" etat sveah tanum gop&yati. 9. trir
yad divah pari muhfi7rtanm agdd iti." trir ha va esa etasya mu-
hurtasye 'm&nm prthivihm samantah paryeti 'mah prajas samhca-
ksanah. io. svtir mantr&ir anrtup&"'7 rttve 'ti. anrtup& hy esa
etad rttv&."' 44.
caturdape 'nuvdke trtiyah khandah.
I. 45. i. tad dha prthur vainyo divy&n vr&ty&n papracche

'ndram' uktharn ream udgitharn &hur
brahma sarma pr&narh vyanam:
mano' va caksur apanam, ahu9
protrarh protriya bahudhit vadanti
'ti. 2. te pratyacur
his ten hundred bay steeds are yoked,' verily these are the
thousand rays of the sun ; they are yoked for him, with them
he takes this all. In that he takes (Vhr) with them this all,
therefore they are called bay (hari). 6. "Into every form the
bounteous one often changes, exercising magic around his own
body, when thrice in a moment he hath come from the sky, through
his own incantations drinking out of season, the holy one."
7. 'Into every form the bounteous one often changes,' for into
every form this bounteous one does often change. s. 'Exercis-
ing magic around his own body,' for through magic he thus
protects his own body. 9. ' When he thrice in a moment hath
come from the sky,' for thrice in this moment he goes con-
pletely around this eartlh surveying these people. io. ' Through
his own incantations drinking out of season, the holy one,' for
he is thus drinking out of season, the holy one.
I 45. i. Now Prthu Vainya inquired this of the divine men-

dicants: "They call Indra uktha, ?rc, udgitha, brahman, saman,
breath, vydina, or they call [him] mind, eye, apcina, ear; the learned
speak [of him] in many ways." 2. They answered: " These hymn-
44. 'C. om. harayaQ ... . te 'sya. 8 A.B. insert ma. 9murh-.
10 C. om. iti. II repeats rkpam-rupanh . -viti 'ti (!). "a A. kr -v
13A. -bh. 14-A. Ca. 16A. om. 16ati. 18.. nrt-. '8C rta
45. 1 C. -idam. i C. no.
Jaiminiya- Upanisad-BrdAmaana. 123
rsaya ete mantrakrtah puraj'ah

punar ajayante vedanCJbh guptydi karn:
te vai vidvatnso vainya tad vadanti
sam&,nant purusam bahudhd nivistarn
iti. 3. imamTh ha va tad devatarh trayy&3' vidyayam imdrh'
samrnam5 abhy8 eka apayanti n&i 'ke. yo ha v&vti 'tad evaih
veda sa evti7 'tamh devat&rh samprati veda. 4. sa esa indra
udgithah. sa yaddi8 'sa indra udcqitha &gacchati ndti 'vo 'dga-
tu2 co 'pagdtrnCrh9 ca vijnayate.10 ita evo "7rdhvas'1 svar" udeti.
sa upari mfirdhno leldyati. 6. sa vidy&d &gan ad indro ne 'ha
kap cana papmt nyaiigah paripeksyata" iti. tasmin ha na kap
cana p&pni& nyai?gah paripisyate. 6. tad etad abAr&trvyarh
sanma. na ha vC& incdrah kaTh cana bhrdtrvyam papyate. sa yathe
'ndro na karh cana bAratrvyam papyata evam eva na kaTh cana
bhrdtrvyam papyate ya etad evarh vedat 'tho yasyiaz 'aTh vid-
va&n udg&yati. 45.
caturdaQe 'nuvdke caturthah khandah. caturdago 'nuvdkas samapta4.
I. 46. i. prajpacttir vct veda agra a-sit. so 'lkemcayata bahus

sy&m praj0yeya bh?inanakh gctccheygam iti. 2. sa sodapadh&
"tmOnam vyakeuruta bhadrarh ca sarnaptip cd "b6hatip cal sam-
composing sages of old are born hither again for the keeping
of the Vedas; verily they knowing fit], 0 Viinya, say this, that
one and the same person is entered into many places." 3. So
some cause the attainiment in the threefold knowledge of this
divinity, this same one, others do not. 4. Verily he who knows
this thus, he thorouighly knows this diviniity. a. That same Indra
is the ud,qitha. When this same Indra comes as udbqtha, he is
not distinguished both of the udydgtar and the ?ipayatars. He
riises upward from here to heaven ; he twinkles above the bead.
6. He- should know : "Indra hath come; no evil whatever, [not
a] trace, will be left here;" truly in him no evil whatever, [not
a] trace, is left. 7. That is the rivalless saeman. Verily Indra
sees no rival whatever. As Indra sees no rival whatever, so he
also sees no rival whatever who knows this thus, and also he for
whom one knowing thus sings the udqitlha.
I. 46. i. Prajipati in the beginning was the Veda. He de-

sired: "Mayl I be many, may I beget progeny, may I attaini
manifoldness." 2. He divided himself into sixteen parts: bliss
45. 'A. traryya; B. trryya. 4A.B. immh. 5-na 'C y. 7AB. ha

vai. 8ya vai. 9A. B. -trn-. " insert ti. 11rdhva. 12svara. '3parise-.
46. 1 C. ce.
124 H. Oertel,
bhutip ca bhf2tam' ca sarvarm ca rftparm ca 'parimitarh ca

prp ca yapap ca namna ea 'gram ca sajyatap ca paya9 ca
m,nahtya' ca rasap ca. 3. tad yad bhadrarh hrdayam asya tat.
tatacs sarnvatsaram asd-jata. tad asya sarhvatsaro 'nmipatisthate.3
4. sainCptih karm& 'sya tat. lcarman(t hi samnitpnoti. tata rtitn
as?ycatca. tad asya rtavo 'nfqatisthante. a. ibdhtir annam asya4
tat.5 [tac] caturdhict bhavati. tato haasCtn ardham5isan ahorcz-
trc4ny usaso 'srjc?ta. tad asya mcdsc& ardham?aClsat ahoratrdrny zusaso
'nitpatisthante. 6. sanMhiti' reto8 'sya ta(l. retaso 'hi samnbha-
Vati. 46.
paicadaVe Inuvdke prathamah.i khan.daah.
I. 47. i. tataf candrarasanm as?jata. tad asya candrarna ama-

patisthate. tasmWit sa retasah pratirIpah. 2. bhftaam' prC.?.O0
'syt sah. tato vdyurn as?jata. tad asy(a vatyur anap atisthate.
3. sarvarn ap,ztno 'sya sah. tatah papQn asjata. tad asya papavo'
nmapatisthante. 4. rupani vyano 'sya sah. tatah praCja as?iata.
tad asya p'rajt aniuqpcatisthante. tasnmed desu _prqjasut u/)b
adhigamruyiane.4 6. arim itamt mn,rao e'sy tat. tatob Jiro 'sjata
anid attainment and energy and growtlh and existence and the
all and form and the infinite and fortune and glory and name
and the summit anid the fellows and milk and exaltation aind
sap. 3. What bliss is, that is his heart. Thence he created the
year. That of him the year attends upon. 4. Attainment, that is
his action. For by action one attains. Thence he created the sea-
sons. That of him the seasons attend upon. 5. Energy, that is
his food; that becomes four-fold. Thence he created months,
half-months, nights and days, dawns. That of him mouths, lialf-
months, nights and days, dawns attend ulpOIn. 6. Growth, that
is his seed. For from seed one grows.
I. 47. i. Thence he created the moon. That of him the moon

attends upon. Therefore one corresponds to the seed. 2. Exist-
ence, that is his breath. Thence he created the wind. That of
him the wind attends upon. 3. The all, that is his apana.
Thence he created the domestic animals. That of him the
domestic animals attend upon. 4. Form, that is his vyMnca.
Thence he created offspring. That of him offspring attends
upon. Therefore among this off spring forms are found. 5. The
infinite, that is his mind. Thence he created the quarters. That
46. 2-ydh. 3A.B. -ante. 4A. B. insert ta. .5 A.B. tad ; C. om. 6 A.B.
ancardh&; C. ardhd. I -ti. A.B. -td ; C. -ta.
47. l -ta. 2-na. 'A.B. rfipaVavo. 4-yate. 5 C. om. tato ... . tas-
mat.
JiminAyYa- paan a-Brhrtmana,. 125
tad asya dipo 'n?Xpatisthante. tarsmdt ta aparimitah. aparimi-

tam iva hi mnanah. 6. prtr vag asya sa. tatas samudrarn asrjata.
tad asya sarnmudro 'nipatisthate. 7. yapas tapo 'sya tat. tato
gntim asrdata. tad asya' 'gnir aniXpatisthate. tasmrt sa mathi-
t7d8 iva santaptad(l iva jayate. 8. n&ma caksur asya tat. 47.
pancadaVe ~nuvake dvitiyah khandah.
I. 48. i. tata aidityarm asrjata. tad asya "dityo 'wnpatisthate.

2. agram rni2rdhd 'sya sah. tato divam as?data. tad asya dydur
arn7'patisthate. 3. saj&tt& anigany' asya tini.2 aiig&ir' hi saha
jyatte. tato vanaspatin asdjatac. tad asya vanuspatayo nflitp
thante. 4. pa6.yo4 lorn&ny ctsya tc&ni. tata osadhir (s.rjata. tad
asydu 'sadhayo 'n?2patiqthante. 5. irnah7y&d matnsafy asya tazi.
n7'-AsJir hi saha0' rnahigate. tato vayansy asrjata. tad asya va-
yrthsy (tnupatisthante. tasqnOt t2ni prapatisnrfubi. prapatisnu2ni
'ra rnahamnx't'tsTiini.7 6. raso mnaqjj 'sya sah. tatah prthivim asr-
jata. tad asya prthiry anrpcpatiqthate.9 7. sa h<.i 'vaWt sodaVadh&
of hiim the quarters attend upon. Therefoi'e they are infinite;

for infinite, as it were, is mind. 6. Fortune, that is his speech.
Thence he created the ocean. That of him the ocean attends
upon. 7. Glory, that is his heat (penance). Thence he created
fire. That of him the fire attends upon. Therefore it is born
from the churned, as it were, from the thorouighly heated, as it
were. 8. Name, that is his eye.
1. 48. i. Thence he created the sun; That of him the sun

attends upon. 2. The summit, that is his head. Thence he
created the sky. That of hiim the skv attends UpOIn. 3. The
fellows, those are his limbs. For with his limbs one is born.
Trhence he created the forest-trees. That of hirn the forest-trees
attend upon. 4. Milk, that is the hair of his body. Thence he
created the herbs. That of him the herbs attend upon. 5. Ex-
altation, that is his flesh. For with the flesh one is exalted (?).
Thence he created the birds. That of himn the birds attend
upon. Therefore they fly forth. Forth-flying (elastic ?) as it
were are the large [pieces of] flesh (?). 6. The sap, that is his
marrow. Thence lie created the earth. That of him the earth
attends upon. 7. He thus lhaving divided himself into sixteen
parts came together. Becauise he came together (VIi+sam),
47. 6C. om. IC. tasyd. 8A.B. mathitdmid; C. mathititdd.
48. 1A. athg6iny; B. a?hga?hhdny; C. arhgarhhy. 2A. td. 3A. gdir.
4A. om. payo . . . . anijpatis4hante in 5. 5B. mabhiyd; C. mahyal.
6 B. ta. I mahim-. 8A.B. majjyd. IA.B. -nte.
126 HI. Oertel,
"tmanamh vikrtya sardharh s8amait. tad yat sCtrdhaTh samoitat"?

tat samnnas samatvain. s. sa evai 'sa hiranmayah purusa ud-
atisthat prajananh janitO." 48.
palncadaVe 'nuvdke trtiya4 khaiida4.
I. 49. i. devasura aspardhanlta. te devah prqj&patina up

vain jayarmn 'suran iti. 2. SO 'bravin na vai mami yuFyarn vittha1
na 'sarah. yad vai marn yayafii vidydta2 tato vai yqyanr eva
syata para 'sura bhaveyar iti. 3. tad va, brhfth3 'ty abruvan. so
'bravUt purusah prajdpatis same 'ti mo 'pjddhvam. tato vai yu-
yam eva bhavisyatha park 'sura bhavisyanti 'ti. 4. tam puru-
sah prajapatis same 'ty upasata. tato vati deena abhavan para
'surah. sa yo hai 'vam vidlvan purusah prajcapatis same 'ty u
bhavat?y Jtmana para2 'sya dvisan bhrtrvyo bhavati. 49.
pancadaVe 'nuvake caturthah khaOqah. palcadaVo 'nuvakas sam&ptah.
I. 50. i. deva vGCi vijigyant' abruvan dvitiyarh karavamahai.

na 'dvitiyd bh?2rne 'ti. te 'bruvan samnai 'va2 dvitiyam karava-
mahai. samai 'va no dvitiyam astv iti. 2. ta ime dyJvJprthivi
abruvan santetaTh s8ama projanayatarm iti. 3. so' 'sav asy& abh-
bhatsata.4 so' 'bravid bahu va etasycrn kim ca ki?h ca kurvanty
that is the reason why tbe samaii is called so. s. That sane
one arose, a goldeni person, a generator of offspring.
I. 49. t. The gods and the Asuras contended. These gods

ran unto Prajaipati [for help, saying]: "Let us overcome the
Asuras." 2. He said: "Verily you do not know me, neither do
the Asuras. Verily if you should know, then you would prevail,
the Asuras would perish." 3. "C Tell that," they said. He said:
"Worship me [saying]: 'Purusa, Prajtipati, Saman.' Verily
you will then prevail, the Asuras will perish." 4. They wor-
shiped him [saying]: "Purusa, Prajaipati, Saman." Thereupon
the gods verily prevailed, the Asuras perished. He who know-
iing thus worships [saying]: "Purtisa, Prajapati, Sdman," pre-
vails himself, his hostile rival perishes.
I. 50. 1. The gods, having completely conquered, said: " Let

us make a second; let us not be without a second." They said:
" Let uis make the s(rnian the second ; let the sc(man be our
second." 2. They said to this sky and earth: "U Unite, bring
forth the sciman." Yonder [sky] strongly abhorred this [earth].
48. 10 C. samit ; A.B. after this repeat: tad yat sdrdha?h samaitat (!).
IIjayitd.
49. ' B. sattha. 2 -pata. 3A.B. -ht.
50. 'A. vijijidnd. I A.B. vd. . st. 4abihat-.
eJCTifl?4Plya- U(f)alUsad-Brahmtnana. 127
adhisthivanty5 adhicaranty adhydsate. punita nv enan apitt

va iti. 4. te gc&thclm abrivan tvaya pucndme 'ti. ki)h tatas syad
iti. fatasanis' syCa iti. tathe 'ti. te gdthaydt 'punan. tasmcJd uta
gathaya, patarh sun oti. 6. te k'umbiran?t abrutvan tvayO, puname
'ti. kirh tatas syiid iti. catasanis syf iti. tathe 'ti. te kumbyayfi'
'punan. tasnui?d uta kitnbyaya' 9atami sunoti.8 6. te' nar0_paA-
sim acbruv an tvayCa pundine 'ti. kimh tatas syad iti. Vatasanis"
syd iti. tathe 'ti. te na-rd Asy 'pu)nan. tasmcdd uta naraiisyJ
pataTh sunoti. 7. te raiibhiPn" abruvanc tvay(& pundme 'ti. kiTh
tatas" sy2Sdd iti. patasanis'" sycz iti. tathe 'ti. te rKibhyd 'punan.
tasmad uta rdibhyii pata)rh s?rnoti. 8. se 'yam pftU. atha 'mum
abravid bahu vdi kih ca kimh ca puynnh carati. tvam"3 anupu-
nisve 'ti. 50.
Vodqae 'nuvake prathamah khandah.
I. 51. '. sa ailabenat' paunta. p?2tani ha va casya sdtmdtni pwta

rcah pfztwli yajunsi p'?tam awfllktam p,atarh sarvarm' bhavati ya
He said: "Verily they do much on her of this kind and of that,

they spit on her, they go about on her, they sit on her. Cleanse
her now; verily she is unclean." 3. They said to the gdthTt:
"With thee we will cleanse [her]." "W What would be the conse-
quence ?" " Thou wouldst be gainer of a hulndred." " Very well."
They cleansed [her] with the g0th/. And therefore one obtains
a hundred with the gatha,. 4. They said to the kumbyf: "With
thee we will cleanse [her]." " What would be the consequence
of it ?" " Thou wouldst be gaineI of a hundred." " Very well."
They cleansed [her] with the kumbya. Aiid therefore one ob-
tains a hunidred with the ku?nbyO. 5. They said to the narK-
pcaisi: "With thee we will cleanse [her]." "1 WNhat would be
the consequence of it." "T ''houi wouldst be gainer of a hui.ndred."
"Very well." They cleansed [lher] witlh the n0ra-_paAsi. And
therefore one obtains a hundred witlh the Wtrdpa&is. 6. Trhey
said to the rctibh1: " With thee we will cleanse [her]." "VWhat
wouild be the consequernce of it ?" "Thou wouldst be gainer of
a hundred." " Very well." They cleansed [her] with the rdaibhi.
And therefore one obtains a hundred with the r0ibhi. 7. This
[earth] here [was] cleansed. Then she said to yonder [sky]:
"Verily much does a man practice of this sort and of that; cleanse
thyself also."
1. 51. i. He cleansed himself with noise (?). Verily the

samans are cleansed, the re's are cleansed, the yajuses are
50. 5-s(htv-. -f-ni; C. -ni, and so all MSS. in 5, 6, and 7. 7 C. -bhy-.

8A.B. repeat 5. 9C. tena. IO C. 5atani. II-bhim. 12 C. ta. 13 tamn.
51. '-lav-; B. dilavardind. 2 -vam.
128 ff. Oertel,
evaii veda. 2. te sametya sama prdjanayatcdm.' tad yat sametya

s&ma prijanayatdrh tat s&mnas4 sdmatvam. 3. tad ida4m sctma
srstam ada uttkramya lelayad atisthat. tasya sarve devdc mama-
tvina asan mama mame' 'ti. 4. te 'bruvan vi 'dam' bhlaj&mah&
iti. tasya vibhhge na samapJdayan. tctn prajp atir abravid
apeta. mamna va etat. aham eva vo vibhaksydmi' 'ti. 5. so 'gnim
abravit tvami vCti me.jyesthah putrmntirn asi. tvam prathamo
vrnisve 'ti. 6. so 'bravin mandramh s&nno vrne 'nncidyam' iti.
sa ya etad gdyadd anndda" eva so 'san mctm u sa devdivtm
rechdd ya, evasm vidvcisam, etad gdyantam upavaddd iti.
7. athe" 'ndram" abravit tvamn anuvrnisve 'ti. 8. so 'bravid
ugrac?h" stmnto vrne priyam" iti. sa" ya etad gdyac'8 chrim&an
eva so 'san mdwm u sa devCindtm rechRd ya evam' vidvtfiisam etad
gdyantam upavadCid iti. 8. atha somam abravit tvam anuvrni-
sve 'ti. io. so 'bravid"6 valgu simno vrne priyam iti. sa ya etad
ga-ydt priya eva sa kirteh priyap eaksutsah priyas sarvesetm
asan mcimn u sa devOnOim rechcd ya evarh vidvainsam etad gdyan-
tam upavadtd iti. ii. atha binhaspatim abravit tvam"7 anuvrni-
sve" 'ti. ii. so 'bravit krCuflcam, samno vrne brahmavarcasanx iti.
cleansed, the anftkta is cleansed, the all is cleansed of him who

knows thus. 2. These two having united generated the sc&man.
Because they having united (Vi?sam) generated the saman,
therefore the sciman is called so. 3. This same sc&man, having
been created, coming up there stood twinikling. All the gods
were desirotus of possessing it [saying]: "[It is] mine, [it is]
mine." 4. lThey said: "Let uis share it out among ourselves."
They did not agree in its division. Prajapati said to them: " Go
away ! Verily, this is mine. I will share it out among you."
a. He said to Agni "=Verily, thou art the eldest of my sons;
choose thou first." 6. He (A.) said: " I choose the soft (piano)
of the sCmzan, i. e. tho food-eating. Whosoever shall sing this,
mav he be a food-eater; and may he encounter me of the gods who
speaketh ill of one who knoweth thus, who singeth this." 7. Then
he (P.) said to Indra: " Choose thou after [him]." s. He (I.) said:
"I choose the strong of the sdiman, i. e. fortuule. Whosoever shall
sing this, may he be fortuniate ; and may he encounter me of the
gods who speaketh ill of one who knoweth thus, who singeth this.
9. Then he said to Soma: "1 Choose thou after [him]." io. He (S.)
said: "c I choose the pleasant of the sdman, i. e. the dear. Who-
soever shall sing this, may he be dear to fame, dear to sight,
dear to all, and may he encounter me of the gods who speaketh ill
of one who knoweth thus, who singeth this. ii. Then he (P.) said
51. 3A.B. praj-. 4-at. 5A. me. 6C. leaves space for vl 'dam; A.B.
vidd7h. 7 B.C. bhavisy-. 8 B.C. 9riyam. 9 B.C. gTyatrdc. 10B.C. chri-
man. "B.C. atha. "2B.C. somam. '3B.C. valgu. '4B.C. priyam. 15A.
om. sa ya .... so 'bravid in 9. 16 B.C. gdyatrac. 1' A. om. 18 A. nuvr-.
.Jd'imrin7ya- Ipa n,siad-Brrdhknatna. 129
sa yat etad g&ydd brahmavarcasy eva so 'san mr2n& u sa dev&bn7r

rcchdxd ya evarh vidvan'sam etad gayantam upavada,d iti. 51.
podaVe 'nuvdke dvitiyak khandah.
I. 52. i. atta vipvdn devan abravid y?yama anuvrnidhvarn iti.

2. te 'bruvan virpvadevarh s5trmno vrnirmahe prajananam iti. sa
ya etad gtydit prajJvOn eva so 'sad' asmx7afn u2 devdtn&rtn r-cch2d
ya, evam vidv,n'sam etad gayantam upavadadd iti. 3. atha papin
abravid yi2yain anuvrnidAvam iti. 4. te 'bruvan v2yur va asm,a-
kam ipe. sa eva no varisyata' iti. te vayup ca papavap Ce 'bru-
van niruktarnh sc6mno vrnrnahe papavyan iti. sa ya etad gayat
papumdn eva so 'sad asrnan u ca sa vayuTmh ca devJtn&n' rechC,d
ya evarh vidvanisam etad gdyanttam upavaddd iti. 5. atha pra-
j}apatir abravld aham anuvariqya iti.' 6. SO 'bravid aniruktam
s mtno vrne svargyam' iti. sa ya etad gtdydt svargaloka eva so
'san9 9nitnt t sa devnjtnm'r cch tdd ya evarn vidvcbisarn etad gdyan-
tanm upavadid iti. 7. atha varunam abravit tvam anuvrnisve
'ti. 8. SO 'branid yc6d vo na kap cana3 'vrta tad aharm pariha-
to Brhaspati: "Choose thou after [him]." He (B.) said: "I

choose the plover-like of the sa&mian, i. e. excellence in sacred
lore. Wbhosoever shall sing this, may he be excellent in sacred
lore ; and may he encounter me of the gods who speaketh ill of
one who knoweth thus, who singeth this."
I. 52. j. Then he said to all the gods: "C Choose ye after

[him]." 2. They said: "We choose that of the sdman which
belongs to all the gods, i. e. generation. Whosoever shall sing
this, may he be rich in generation, and may he encounter us of the
gods who speaketh ill of one who knoweth thus, who singeth this."
3. Then he said to the domestic aniimals: " Choose ye after
[them]." They said: " Viyu is our lord; he will choose for us."
4. Tlhey, V'tyu and the domestic animals, said: " We choose the
distinct [part] of the s&man, i. e. that which belonigs to the domes-
tic aniimals. Whosoever shall sing this, may he be rich in do-
mestic animals; and may he encouniter us and Vftyu of the gods
who speaketh ill of one who knoweth thus, who singeth this."
5. Then Prajapati said : " I will choose after [them]." 6. Ile said:
" I choose the indistinct [part] of the s&man, i. e. that which be-
longs to heaven. Whosoever shall sing this, may he be in posses-
sion of the heavenly world, and may he encounter me of the gods
who speaketh ill of one who knoweth thus, who singeth this.
7. Then he said to Varuna: " Choose thouL after [me]." 8. He said:
52. ' B. inserts ma. Iinsert from below ca sa vayuih. 3C. varistha.
4 anir-. 5 Bs. -yu. I A.B. omit the rest, to iti. 7A.B. ti. A.B. svar-
gam. 9 B. samut.
VOL. XVI. 18
130 I1. Oertei,
risya"0 iti. kim iti. apadAvdntarh" sa-mno vrne 'papavyam iti.

sa ya etad gdyad apapur" eva so 'san mdan u sa devdnam
rechadd" ya etad gdydd iti. 9. tani va etany astau git&gittni
sdmnah. imdny u ha vdi sapta gittni. athe4 'yam eva varuny
a,qa 'glit. 1o. sa ydrh ha kcrTh' cai 'varh vidvan etasarh sapta-
nnm g adganm gdyati gitarn e?v 'sya bhavaty etan u k&mdn'
radhnoti" ya etdsu kamah. athe 'mom eva v&runimn c&gdrh na
gayet. 52.
poqaVe 'nuvdke trtiyah7 khandah. sodaVo 'nuvakas samapta
I. 53. i. dvayaTh vave 'dam agra asit sac cai 'va 'sac ca.
2. tayor yat sat tat sama tan manas sa prdnah. atha yad asat
sa rk' sa vak so 'panah. 3. tad yan manap ca prdnac ca tat
samcanam. atha ya vdk cd 'pdnac ca tat samdnam. idam cdyata-
nanz manap ca prdnap ce 'dam dyatanarh' vak ca 'pnarna c a.
tasmrnt puman daksinato yosadn upa,ete.' 4. se 'yam rg asmin
saman4 mithunam aicchata. tam aprcchat ka tvam asi 'ti. scd
'ham asmi 'ty abravit. atha vCb aham amo 'smi 'ti. 5. tad yat sd
"What no one of you hath chosen, with that I will gird myself (?)."
"What is it ?" "I choose the ill-souinding [part] of the scz&man,
i. e. that which does not belonig to the domestic animals. Who-
soever shall sing this, mav he be without domestic animals, and
may he encounter me of the gods who singeth this." 9. These
same then are eight [7Cg&tsl of the s0man, sung and unsung; and
verily these seven are sung, but this acga belonging to Varuila
is not sung. io. Whichever of these seven ag0s any one know-
ing thus sings, of him [the sdiman ?] is sung, and he accomplishes
those wishes which are in these [jtgacs]. And this gaga belonging
to Varuna one should not sing.
I. 53. i. Verily, this [all] was twofold in the heginning: the

existent and the non-existent. 2.. Of these two the existent, that
is the sdrman, the mind, breath ; and the non-existent, that is the
re, speech, exhalation. That which is mind and breath, that is
the same; and that which is speech and exhalation, that is the
same. This resting-place is mind and breath; this resting-place
is speech and exhalation. Therefore a man lies by a woman at
the right side. 4. This re desired inter course with this soman.
He (the smnzan) asked her (the rc) " Who art thou ?" She
answered: "I am she (sc)." "Verily, then, I am he (ama)."
6. What was she (sCt) and he (ama), that became the sJr,-iman; that
52. 10A.B. -hrsy-; A.B. -yata. 11 A.B. apaddhamdtam; C. apadhmd-

tam. 12 C. pa-. 13 A. prim. m. rddhdd. 14 B. -tha; C. katha. 15 A. -g.
16A.B. kdmd. 11 C. nirudhn-; A.B. nirrdhnoti.
53. 1 B. myak; after this A.B. insert asmy adadya bhavite 'ti; C. asty
(space) bhavite 'ti (a misplaced gloss?). 9-nd. 8C. upavapete. 4-ma.
Jdiminiya- Upanis.ad-BPrtmana. 131
cJ 'map ca tat sama 'bhavat tat samnnas samatvam. 6. tau

sambhav&,ve 'ti. ne 'ty abravit svasd vai mama tvam asy anyatra
mithunamt icchasve 'ti. 7. s&b 'bravini nba vti tamh vindrnmi yena
sambhaveyam.' tvayai 'va sambhavninz 'ti. sa vai punisve 'ty
abravit. api.tt va as8 'ti.6 8. sa 'punita yad idarh viprq7 vadanti
tena. sa 'bravit kve8 'dam bhavisyati 'ti. pratyvhe 'ty9 abravit.
d1hir vCa eqO. prcjCnd7h jimanarm va etad bhavisyat?i 'ti. tathe 'ti.
tat pratyctuhat. tasmbdd esct dhir eva prajjmnd,~r jivanam eva.
9. punisve 'ty abravit. sa 'punita gOthayd sa 'punita kumbyayJ"
sC 'punita n0rdzapasyO' sdt 'pun7ta purdnetihasena s(b 'punita yad
idam" &cdaya nal" "gayanti tenat. io. sc 'bravit kve 'darn bhavis-
yati 'ti. pratyfthe 'ty abravit. dhir vCb esa. prajan(bum jivanarh
vC etad bhavisyati 'ti. tathe 'ti. tat pratyauhat. tasmad esa dhir
v eva prajcinamn jivanam v eva. 11. puniqvai 've 'ty abravit. 53.
saptadaVe 'nuvake prathamah khandah.
1. 54. i. sa madhun, 'punita.1 tasmad uta brahmacdri madhu

nd '-pniyd vedasya pal&va' iti. kamarn ha tv Oedryadattam
apniydt. 2. atha rk sam5t 'bravid bahu vdi kirh ca kirh ca
is the reason why the saman is called so. 6. "Let us two here
have intercourse." "No," he said, "verily thou art my sister;
desire intercourse elsewhere." 7. She said: "Verily, 1 find no
one with whom I might have intercourse; let me have inter-
course with thee." "Then cleanse thyself," he said; " verily
thou art unclean." s. She cleansed herself with that which the
inspired bards say. She said : "What is to become of this ?"
" Cast it back," he said; " verily this is device; it will become the
living of people." "Yes." She cast it back. Therefore is this
device the living of people. 9. "Cleanse thyself," he said. She
cleansed herself with the gdtha, she cleansed herself with the
kumby&d, she cleansed herself with the nir(pafisi, she cleansed
herself with the pur&na and itih&sa, she cleansed herself with
that which they do not sing here when starting (?). io. She said:
" What is to become of it ?" " Cast it back," he said; "verily
this is device. It will become the living of people." "Yes."
She cast it back. Therefore this is both device and the living
of people. 1i. "Cleanse thyself," he said.
I. 54. i. She cleansed herself with honey. And therefore a

Vedic student should not eat honey [saving]: " [It is] the husk
of the Veda." But he may eat at pleasure what his teacher gives
him. 2. Now the re said to the sdmctn: " Verily much does a
53. 5sambhavet. yam. Iinsert va. A .B. pra * C. ripr&. 8A. B. tve.
9A.B. tyat. 10C. -mbh-; B.C. insert va. '"C. imam. "A.B. mdd&-
yana; C. dd&yand.
54. 'repeat whole clause. 2 C. leaves space for first two syllables,
third syllable sa; for kdmamn all MSS. read -md.
132 H. Oertel,
pum&anc carati. tvam anupunisve 'ti. sa bharandakesnen&' 'pu-

nita. piadni ha va asya sama-ni piit& reah pftUni yajunsi pi7ttam
aniktamn pfttarn sarvam bhavati ya evam veda. 3. tcdhy(tTh
sado mnithun2ya paryapjrayan.4 tasmad upavasathiy&rh' ratri
sadasiP na ,PayUta.7 atra hy etav rks&me upavasathiydTh' ratrimh
sadasi samubhavatah. sa yatha preyasa upadrastai 'vam hi papvad'
ipvaro 'nulabdhah parabhavitoh. 4. atho ahur ucdg7tur mukhe
sambh,avatah. udg&tur eva mukhamh ne" "ksete 'ti. 5. tad u vCb
Oh?uh k(nam evo 'dgJtu,r uiukham, 7kseta. upavasathi7yJn evrci
'tdm rdtrir sadasi na payita. atra hy evai 'tav lksmnte upavasa-
th7yah'r2 ratrimh sadasi sambhavata iti. 6. tctmh sambhavisyann
aha 'emo 'ham asmi sit tvamn sd tvam asy amo 'ham. sa ma-m
anuvratd`4 bhUtvd prajOh prcjanayavahdi. ehi sambhavavahal`
iti. 7. tamh sambhavann atyaricyata."6 so 'bravin na v&ti t&t
'nubhavami. virad bhittvCt prajanaydePe 'ti. tathe 'ti. s. tcut
vir&d bh92tva prqjanayatdm. hifikirap ea "hdCvap7 ca prastd
ca pratharn& co 'd,qithap ca mnadhyamn ea pratihdrap co 'tt
ca nidhanaTh ca vasatkdra ecti 'vah" virad bhf2tv4 prajana-
man practice of one sort and another; cleanse thyself also." He

cleansed himself with...-.. =I. 51. i. s. They enclosed the
sadas for their intercourse. Therefore in the night of the fast-
day one should not lie in the sadas; for there, in the sadas, these
two, ?,c and smaqan, have intercourse in the night of the fast-day.
For, as one who spies upon a superior, even so he, apprehended,
is altogether likely to perish. 4. Now they say: "In the mouth
of the ugdgtar they have intercourse; one should not look at
the mouth of the udqyatar." 6. But they also say this: " He may
look at pleasure at the mouth of the udgatar. Only in this
night of the fast-day he should not lie in the sadas; for there,
in the sadas, these two, re and samant, have intercourse in the
night of the fast-day." 6. When he was about to have inter-
course with her, he said: "I am he, thou art she; thou art
she, I am he; becoming obedient to me (my wife), let us gener-
ate offspring. Come! let us have intercourse." 7. When he had
intercourse with her, he exceeded. He said : "Verily, I am not
adapted to thee. Having become the virqj let us two generate."
"'Yes." 8. They, having become the vira-j, generated. [As]
hinikara and ahava and prastava and first [aga?] and udgitha
and middle [aga?] and pratih&ra and last [ag&. ] and nidhana
54. 3A. harundakesQend; B. bharanda- (second a corr. from u); C.

bharundakoksnend. 4A. -van. -A. -dhiydm ; B. -Viydm. 6 4. 7A.
yita; B.C. yeta. 8A.B. -dh-. 9 A. yead. 10A.B. nunulavab; C. anu-
nuluv-. "'C. na. 12A.B. -thi-. I B.C. insert rana. 14A. ^pr-. l5sarh-
bhavata. 16 &tyaricyate. 17 C. ha_-.
,Jdimini,ya- Upani>sad-Brih mana. 133
yatam.'9 te amumr ajanayat(rh yo 'sau tapati. te vyadrava-

t(Of.2 54.
saptadaVe 'nuvCtke dvitiyah khandah..
1. 5.5. i. mad adhy abh-3n mad adhy abhFi3d iti. tasmdd /hur
madlruputra' iti. 2. tasmad7 uta striyo madh/t na 'Vnanti putr(d
nmrn idarh vratafh car(.cga iti vadant'-lh. i. tad ayaah trco 'nitda-
erayata. iyam2 eva ygtyatry (intariksarn' tristub asau jagati.
tasyTti 'tat trcah. 3. sa uparistat s8amC5 'dhya^hitafi4 tapati. so
'dthrutva i?( "s8d aletyad iva. sa no "qrdhvo4 'tapat. 4. sa devan
(dbrav7d itn rnd gyi,yate 'ti. kirh tatas sycid iti. Criyahi vah pra-
yaccheya,mn,. mnm iha drAhete' 'ti. 5. tathe 'ti. tarn udagdyan.'
tairn etad atrOt 'd-1than.' te)h?J aV r 'yam prRyacchat. s(t 'Sqi
devr2,-hb;t Vru1. 6. tata etad m-trdhvas tapa)ti. sa ned 'rv(yan atcpat.'
7. sa rsin abravid anu r-ma gRyate 'ti. kiirh tatas sya-d iti. eriyanh
vah prayaccheyam. mdcrn iha drii,hete5 'ti. s. tatlte 'ti. tarn
anvagedyan. tam etad atra 'drhhan. teblhy.at 9riyamn prdyacchat.
sa,i 'sa rsinOTh 9rihi. 9. tata etad carvdii tapati. sa na tiryani9
and vasatkara-thus hiaving become the virdj they brought

forth. They generated him who burns yonder. They ran apart-
I. 55. i.--[saying]: "iHath he originated from me (mad adhy

abhiVt)? Hath he originated from me ?" Therefore they say
"honey-son" (mad/uputra). And therefore women do not eat
honey, saying: " We perform this vow of sons." *. Then this
triplet rose tip in consequence : this rearthl the g%'tyatri; th
atmosphei-e the tristubh ; yonder [sky] the jcaqati. That is its
triplet. 3. lie (yonder sun) burns on high, a s&man set above.
He was unstable, as it were ; he tVinkled, as it were. He did
not burn upward. 4. He said to the gods: "Sing me the udgi-
thAn." "What would be the result ?" "I would bestow fortunie
upon you. Make me firm here." 5. "Very well." They sang
him the udgit ha. They tlhus made him firm there. Ile bestowed
fortune upon them. rlThat is that fortune of the gods. 6. Hence
he thus burns upwards. He did not burn hitherward. 7. He
said to the sages (r.si) " Sing after me." "W What would be the
riesult of it ?" "I would bestow for tune upon you. Make me
firm here." 8. " Verv well." They sang after him. They thus
made him firm there. He bestowed fortune uipon them. That
is that fortune of the sages. 9. Hence he thus burns hitherward.
54. "8ca. evam. '9prIj-. 20A. vyadrptnm; B. bhyadr vatm; C. vya-

drpatdm (?).
55. 1A.B. -d. 2B.C. idam. 3C. -iks-. 4A.B. ddh-; C. dh-. 5dumhhete.
6 udagdt. I B.C. -hat. 8 tap. 9 B.C. tiyyafid.
134 H. Ocertel,
atapat. io. sa gandharvipsaraso 'brav7d a ma gadyate 'ti. kim

tatas" sy d iti. vriyarh yak prayaccheyani. minm iha drAhete' 'ti.
11. tathe 'ti. tam &-gjayan. taGn etad atrca 'drAhan. tebhyac_priyarnl
prayacchat. sai 'sc gandharvjpsarasirh _Qr7h. 12. tata etat
tiryani" tapati. IB. t&ni vCb etni trmni sJrmna udgitamn amtgitamn
dgitam. tad yathe 'dah vayam agagyo" 'dgayarna etad udgitam."
atha yad yathigUtaih tad anqupgtamn. atha yat kirn ce 'ti samnnas
tad agitam. et(bii hty eva trD'0ai samn?'Pah. 55.
saptadaVe 'nuvacke trtiyah khandah. saptadaVo 'nuvakas samaptah.a.
I. 56. I. apo vJ idam agre mahat salilarn SsUt. sa fIrmir

itirmrim askandat.' tato hiranm?iayJu ku1ksya-t' sarnzabhavata-m
te eva3 rksame.4 2. se 'yam 9g idaTh sarma 'bhyaplavata.' tartn
aprechat ka tvanm asi 'ti. s& 'ham asmi 'ty abravUt. atha v& aham
amno 'smi 'ti. tad yat sa ca 'map ca tat satmnas samatvam. s. t4u
v4i sambhavczve 'ti. ne 'ty abracv7t svasa viii mama tvam ass.
anyatra mithunarn icchasve 'ti. 4. sai paraplavata' mithunam
icehamnCmiu. st05 samJis sahasrarn saptatih paryaplavata. b. tad
esa plokas
He did not burn crosswise. io. He said to the Gandharvas and

Apsarases: " Sing unto me." " What would be the result of it ?"
" I would bestow fortune upon you. Make me firm here."
II. "Very well." They sang unto him. Trhey thuls made him
firm there. He bestowed fortune upon them. That is that for-
tune of the Gandharvas and Apsarases. 12. Hence he thus burns
crosswise. 13. Verily these are the three of the san?an [viz.]:
what is sung as udgitha, what is sung after (anugita), what is
suing unito (agita). As we here havinig sung unto sitng the udgitha,
that is what is sung as udcJfitha; and what is sung like the agita,
that is that which is suing after; and anything of the sarnan
[that is sung], that is sung uinto. For there are just these three
[parts] of the scimant.
I. 56. 1. This all was at first the waters, a great flood. One
wave mounted [the other] wave. Thence two golden wombs
came into being, these two [viz.]: ?e and saman. 2. This same
re floated unto that same sa-man. = 1. 53. 5. 3. = I. 53. 6.
4. She floated away desiring intercourse. She floated around a
thousand seventies of years. 6. Regarding this there is this
55. 10A.B. ta. 'IA.B. tiryaMda. 12 A.B. agayo; C.ageyo. '3-tham.

56. 1-da. 2kuVyau. 3yepa . 4rkkasa-. 6A. hyapl-. 6A.B. papard-.
tJd,mi,ii;,z,^ ttJi- Upan crR;i,is(tdul- oth~ ^Recwn a. 1 35
Str7 smai 'va 'gre saThcarati' 'cchanti' salile patim:

-samas sahasrart saptatis tato 'jdyata papyata
iti. 6. asau vCt &dityah pa_yatah.9 esa eva tad" ajdyata. etena
hi pa_yati. 7. SC 'vittvc" nyaplavata. sC8(" 'bravin na vcci tar,
vinddmi yena sarnbhaveyamn. tvaydti 'va sambhavowni 'ti. 8. sC-k
vai dvitiydrne icheasve 'ty abravin na vCti mCdi 'ko 'dyam,syasi 'ti.
sa dvitiydih" vittv" v nyaplav(ta. 9. [t)t7ydrn] icchasvdi 've"
'ty abrav7n no vdva" mcd6 dve' udtyamsyatha iti. sd tr?tydrh"
vittvC nyaptavata. so 'bravid" atra vcdi m)o 'dya'ilsyathel" 'ti.
Io. sa yad ekayct 'gre samavadlata" tasmaid ekarce sdma. atha
yad dve apaseclhat tasnCdd dvayor na kurvoanti. atha yat tisr-
bhis"? samapddayat2' tasmdCd tu trce smanrt. ii. td abrav7t puni-
dhvaTh na puta vai sthe 'ti. 56.
asttdaVe 'nuvatke prathamalc khandah.
I. 57. i. sdt gdyaitri gcTthaycd putnita ndrdta_pasyd' tristub r

bhy agati. bhimam bata' matamn apevadhisate 'ti. tasmijd
bh7malJ dltiyo va, etdh. dhiyo vd imS.t mnalamn apavadhisate' 'ti.
ploka: "In the beginning the woman used to go seeking [her] lord
in the flood, one thousand seventies of years; thence the beau-
teous one was born." 6. Yonder sun is the beauteous one (pac-
yata); he was born then, for bv him one sees (papyati). 7. She,
not having found [anyone], floated in. She said: " Verily I find no
one with whom I might have intercourse. Let me hiave inter-
course with thee." s. ",Then seek a second one," he said; "verilv
not alone wilt thou suistain me." She, having fouind a second
one, floated in. 9. "Seek a third one," lie said; "verily ye two
will not sustain me." She, having founid a third one, floated in.
He said: " Verily now you will suistain miie." io. Becauise he
talked first with one, therefore the sCmnan is in one re. And
because he refused two, therefore they do not do (sing) it in
two [rc's]. And becauise he agreed witlh thr ee, therefore the
scdman is in a triplet. ii. Ile said to themii: "Cleanse yourselves
verily you are not clean."
I. 57. i. rhat gdyatri cleansed itself with the gdthlc, the tris-
tubh with the ndrdpaAsi, the jagati with the rdctibhi. "Lo, they
have struck away fearful (bhiina) defilement (mala)." There-
fore these devices are terrible (? bhmcdla). " Verily, these de-
vices have struck away defilement." Anid therefore [they are]
terrible (?bhimala). And therefore one should not eat [any-
56. 7 C. samti. 8-ti. 9pacyah. '0 tam. 11 pitvCt. "2A. om. sca .....
nyaplavata. 13C. -ya?n. '4A.B. vai. 15C. vta. 16 C. leaves space ; A.B.
dhve. 'I C. abr-. '8B.C. -syasi. '9C. -pad-. 20A.B. tisra-. 21santp.
57. 1 A.B. -syot. 2A. ba. 3C. -the.
136 H. Oertel,
tasmad u bhimalCah. tasm

ete jivanti. 2. atha qrk6 samrnt 'bravid bahu vai kirm ca kirh ca
pumCthp carati. tvarn anupunisve 'ti. SCa i2rdhvaganend 'punita.
3. pfitini ha va asya sama-ni puta7 rcah puttc&ni yajunsi p'ietam,8
an'idktam9 putam sarvam bhavati ya evamn veda. 4. tdbhy(th
dIi,o mithuna-ya pary7vthan. tcth sambhavisyann'0 ahvayatC
'mo 'ham asrni sC6 tvarh SaO2 tvam asy ctmo 'hanm iti. 5. t7mn
etad tubhayato vCtcCt' 'tyaricyata"4 hinka,rena pra8stCtt stobhena
madlhyato nidhaneno 'paristat. cti tisro br,hmnanciyanis sadrelt
ricyate ya evaih veda. 6. tayor yas samnbhavator irdhvar puso
'dra vat [prdn&s] te. te prana evo "rclhva adravan.16 7. SO 8'SV
4dityas sa esa eva ud a,qnir eva gi candIramd eva tham. samany
eva ud rca eva gi yajun'sy eva tham ity adIhidevatam. B. athc/
'dhyCttmam."7 prc6na eva ud vag eva gt rnana eva tham. sa eso
'dhidevatam cCb 'dhyCttmaTh co 'dcNithah.`8 9. sa ya evarn etad
adhidevatarh ct 'dhy ttmaTh co 'dg7thaTh, vedfVi 'tenc/ h/, 'sya
sarveno 'dg9tamt ' bhavaty20 etasrrynd u eva sarvasmad cOv.rcyate
ya evcu,h vidlv<en,sam ujpavadati. 57.
astadaVe 'nuvtake dvitiyah khanidah.
thing] of those singing; for they live on defilement (malat).

2. Then the rc said to the sJman: "Verily, much does a man
pratice of this sort and of that. Cleanse thvself also." He
cleansed himself with the upper series (?). 3. = I. 51. 1. 4. They
enclosed the quarters for their intercourse. When he was about
to have intercourse with her, he called out " I am he, thou art
she; thou art she, I am he." 5. With speech he thus exceeded
her on both sides, with the hiikdra in front, with the stobha in the
middle, with the nidhana in the rear. Three similar women of
the Brahman caste exceeds he who knows thus. 6. The vital blast
which when they had intercourse ran upward, that is the breaths.
These breaths ran upward. 7. Yoiider sun, that same is ud, Agni
is gq, the moon is tham. The s8Jirans are ud, the rc's are gi, the
yajuses are tharn. So with regar d to the divinities. 8. Now
with regard to the self. Breath is ucd, speech is gi, mind is than.
That is this udcqitha with regard both to the divinities and to
the self. 9. He who thus knows the udgitha with regard both
to the divinities and to the self, verily his udg7hta is sung by
this all; and he is cut off from this all who speaks ill of oiie who
knows thtus.
57. 4 -td. 5 A. 'gni-. 6 A.B. rkka. 7 -tdni. I A. -ta. 9 A. nidc-.

'0-syany. "1 A. avacayata; B.C. ahvayanta. "2A.B. s&rna. 13C. -ca.
149 .B. tyarhcyate. 15 A.B. c'-t B B.av dra-. 1 A. 'ddha-. 1 C. gith-.
II C. -gith-. 10 A. bhavatye 'ti ; B. bhavanbti.
Jatrmitya- U~pang,ad-Brahmran,a. 137
I. 58. 1. tad yad idam ahuh ka udagas7r iti ka etam 7dityam

agdsir' iti ha va etat prechanti.2 2. etamh ha va etazh trayya'
vidyayc6 gaCyanti. yatha v7ndga,thino4 gcpayeyutr evam. s. sa
esa hradah' kmnma,n(un ppurno yan manah. tasyai 'sa kulyc&'
yad' vdk.8 4. tad yatha9 VCb apo'0 hradcat kulyayo 'parcim upa-
nayanty" evaiw evati 'tan manaso 'dhi vaco 'dgCta yajamanam"
yasya kAi>mn prayacchati. 5. sa ya udg&Ctra2h daksinctbhir"
Crtbdhayati`4 tam sd kulyo' 'padActvati. ya u enarh nJ "radhayati
.sa u tCbm apihanti. 6. atha va atah'5 prattip"9 cdi 'va pratiqra-
hav ca. tad dhfjmam" iti vai pradiyate. tad vcticd yajam2l-ndiya
pradeyam mnanasd "tmane."8 tathAc ha sarva,rh na prayacchati.
7. tad yad idarh sambhavato reto 'si8yata`9 tad a9ayat."0 yathct
hircanyam avikrtarh` lelayad evam. 8. tasya ssarve devdt mama-
tvina asan mama mame 'ti. te 'bruvan vi 'dam,h, karavamnahad iti.
te 'bruvain chreyo2 vdt idan asmat. citmabhir ev&ci 'nad vikaravat-
mahJct iti. 9. tad citmabhir eva vyakurvata. tesc7am vdyur eva
hiiikdra cts8 'gnil prastava indra atdis somabrhaspatW'` udgitho
'_vinciu pratih&ro vitve devt upadravah pra,japatir eva nidha-
I. 58. '. When they sav here: "As who hast thou sung the
udgitha.?" they ask this: "As who hast thou sung this sun?"
2. Verily they sing it with the threefold knowledge, just as
lute-players might play. a. Mind is this pool full of desires.
Speech is the stream of it. 4. As they lead the water from a
lake nearer by means of a stream, just so the udcidtar [leads]
that from the mind by means of speech unto the sacrificer whose
wishes he fulfils. 5. Whoso by sacrificial gifts conciliates the
udg&atar, unto him this stream runs; and whoso does not con-
ciliate him, he drives this [stream] away. 6. Now henceforth
[about] giving and receiving. [A gift] is giveni [with the
words] : " This is smoke." Thus it should be given to the sacri-
ficer with speech, with the mind to one's self. Thus one does
not bestow all. 7. That seed which was shed when they had
intercourse, that lay there, just like undefiled sparkling gold.
8. Of it all the gods were desirous to be possessors [saying]: " It
is mine, it is mine." They said: " Let us divide it among our-
selves." They said: "Verily, it is superior to us. Let us divide
it by our selves." 9. They divided it by their selves. Of them
Vityu was the hifikara, Agni the prastava, Indra the cddi, Soma
and Brhaspati the udgitha, the two A9vins the pratihcara, all the
58. 1A.B. -si. 2A.B. racchanny. 3A.B. nryya. C. -gayino; all

gayay-. ' C. hrd-. 13A.B. kul-. I C. yat. 8 vat. 9-tra. "0 ado. 11A.
-yanhny; B. -yante; C. -yanty. 12-nd. '3daksinobhi. '4radh-. '5B.C.
adhah. s6pratiV. '7A.B. dh4-. '8dt-. "IC. sidhy-. 20C. daQ-. 2'api-;
A. apitrtarh. 2ya. 23A.B. somdbr-1.
VOL. XVI. 19
138 1. Oertell
nam. io. eta, vai sarva devata eta hiranyam.24 asya sarv&bhir
devatabhis stutam bhavati ya evarih veda. etabhya u eva sa sarva-
bhyo devat&cbhya cvrercyate ya evamn vidvrisant upavcadati. 58.
astddaVe 'nuv&ke trtiyah khandah.
I. 59. ,. atha ha brahmadlattap cacikitdneyah kuru/n' jagarna

'bhipr atcdrina/n' kak.sasenim. sa hJd 'sm&ii madhuparkarh yayaca.
2. atha ha 'sya vai prapadvya' putrohito 'nte nisasada pomnaJcah.
tarn hat 'ndmantrya' madhuparkamn papau. 3. taTn ho 'vaca
ki/n vidvacn no dalbhya 'natmantrya madhuparkam pibasi 'ti.
samavdiryam5 prapadye 'ti ho 'vaca. 4. ta/n ha tatrdi' 'va
papraccha yad vdyCtdt tad vetthaS iti. hisrkaro vat asya sa iti.
i. yad ayndu tad vetthctS iti. prastavo va asya sa iti. 6. yad
indre tad vetthdS iti. adir vCI asya sa iti. . yat sonabrhaspa-
tyos' tad vetthO3 iti. utdgitho va asya sa iti. s. yad apvinos tad
vetthca3 iti. pratiharo vat asya sa iti. 9. yad vipvesu devesu8 tad
vetthaS9 iti. upadravo va- asya sa iti. 10. yat prajapatOu tad
vetthd3 iti. nidhanarh va asya tad iti ho 'vaca. cOrseyam va asya tad
gods the upadrava, Praj5pati the nidhana. 10. Verily these

are all the divinities; these are gold. Praised by all divini-
ties it is of him who knows thus; and from all divinities he is
cut off who speaks ill of one who knows thus.
L. 59. i. Now Brahmadatta CGtikitdneya wenit to the Kuru

Abbipratarin Kaksaseni. He (A.) offered him a honey-potion
(mnadhuparka). t. Now his purohita 9paunaka, stepping forth,
sat down near by. He (B.) drank the honey-potion without
addressing himn (Q.). 3. He (9.) said to him (B.): "As know-
ing what, 0 Dalbhya, dost thou drink the honey-potion without
addressing [me] ?" " Having recourse to that which belongs to
the strength of the sarman (?)," he (B.) said. 4. He (9.) asked
him (B.) just there: " Dost thou know that which is in Vdyu ?'
"Verily, the hinIkara of it." %. "Dost thou know that which
is in Agni ?" "Verily, the prastava of it." 6. "'Dost thou
know that which is in Indra ?" " Verily, the adi of it." 7. " Dost
thou know that which is in Soma and Brhaspati ?" "Verily, the
udgitha of it." s. "4 Dost thou know that which is in the two
A9vins?" "Verily, the pratihara of it." 9. Dost thou know
that which is in all the gods?" "'Verily, the uipadrava of it."
1U. "1 Dost thou know that which is in Prajapati ?" "Verily, the
58. 14 hirany.
59. 1 B. ku-; A. drain. 2 C. ends here. 3-yaq. 4A. -mantrah. S&-
mavdiryya, the r cancelled. 6A. tata. IA.B somdb-. 8B. repeats d-.
9A. om.
Jdirninn,ya- Upanisad-Br4h/mania. 139
bandhutd va asya'0 se 'ti. 11. sa ho 'vaca namas te 'stu bhagavo

vidva,n apa, madhuparkam iti. 12. atha he 'tarah papraccha
ki95ldevatyaqnK` s&mav liryamn"2 prapadye 'ti. yaddevatydsae stu-
vata iti ho 'vaca tadldevatyarn iti. 13. tad etat seadhiv eva pra-
tyulktarm.'3 vycptir vCa asycai 'se 'ti ho 'vaca briihy eve 't. me
'darh te nctmo 'karme 'ti ho 'vcta. m0i 'va no 'tiprdksir iti.
14. sa ho 'vCdcd 'praksyam vdcva tva devatatm apraksyamia vdtva
tVCb devatdiyJi dlevatah. vdfldevatyai; s8o3rma vdco mano devattd
mnanasah pafavah pdhinndrn osadhaya osadIindm cdpal. tad etad
adbhyo4 jdtarh smdrn 'psu pratisthitam iti. 59.
atstadaVe 'nuvake caturthah khandah.
I. 60. i. devds?trj aspardhanta. te devd manaso 'daga-yan.'

tad esCdm casurd abhidrutya' pdpnand samasrjan.' tasmndd bahu
ki,ih ca kiTh ca manasd, dhyyaycti. putnyam cai 'nena d/hyayati
p&papr ca. 2. te vaco 'dagfyan. tanh tathti 'V(74 'kurvan.' ta-
smzCad bahu kicim ca kirh ca vCtCd vadati. satyaih' cai' 'nayai
nidliana of it," he said ; "that of it belongs to the sages (rqi);

that is its connection." ii. He (9.) said: "Homage be to thee,
reverenid sir; with knowledge hast thou drunk the honey-potion."
12. Then the other one (A.) asked: " What divinities has that
wlich belong.s to the strength of the sCo7man (?) to which thou
hast recourse ?" "What divinities the [verses] have with which
the praise (stotra) is sung," he (B.) said, "those it has as divinities."
13. " That was well answered; that is its accomplishment (?),"
he said; "just talk." "Don't ! We have done thee this honor,"
he said; "do not ask us too much." 14. He said: "I should
have asked thee about the divinity, I should have asked
thee about the divinities of the divinity. The sdman has speech
as its divinity ; mind is the divinity of speech, the domestic
animals [are the divinity] of mind, the herbs [are the divinity]
of the domestic animals, the waters [are the divinity] of the
herbs. That same is the sarnan born from the waters, standing
firm in the waters."
1. 60. 1. The gods and the Asuras contended. The gods sang
the udqitha with the mind. The Asuras, running against this
[mind] of them, mixed it with evil. Therefore with the mind
one thinks many a thing of one kind and another; both [what is]
good one thinks with it and [what is] evil. 2. They sang the
udgitha with speech. That [speech] they treated in just the
59. 'OA. avya. II A. -vatyya. '2stmavaiyya. 13-uttam. 4bhyo.

60. " 'gay-. 2 -draksya or -dratya. 3-sraj-. 4 va. 5 kur-. 6 -tya.
vti.
140 H. Oertel,
vadaty anrtam ca. s. te cakstiso 'dagdyan. tat tathai 'va 'kur-

van. tasmdd bahu kih ca kiTh ca caksusa papyati. darpanuya
cai 'nena papyaty adarpanuyaTh ca. 4. te protreno 'dagayan.
tat tathii 'va 'kurvan. tasmrd bahu kirh ca kimh8 ca8 protrena
Qrnoti. pravan-yarh cai 'nena pr noty apravaniyaAm ca. 5. te
'paneno 'dag,yan. tam tathai 'va 'kurvan. tasmad bahu kim ca
kirh ca 'panena jiqhrati. surabhi cai 'nena jighrati dur,qandhi
ca. 6. te praneno 'dagayan.9 atha 'surd adravans tatha karis-
yama iti manyamninah. 7. sa yatha 'Vmdnarn rtva lost
dhvaAsetai 'vam eva 'surd vyadhvansanta." sa eso '9m& "kha-
na?l2 yat pranah. s. sa yatha 'qmdnam 4khanam'3 rtva l
vidhvanisata evam eva sa vidhvaisate ya evaih i)idvdAsam upa-
vadati. 60.
astddafe 'nuvalke panicamah khandah. astadaVo 'nuvakas s
II. 1. i. dev&nanv&is sad ud,qdtdra asan vak ca manap ca cak-

sup ca protrar cai 'p2nap ca pranap ca. . te 'dhriyanta teno
'dgatrai diNksmahdi yena 'pahatya mrtyum apahatya p mpm
same way. Therefore with speech one speaks many a thing of

this kind and of that; both [what is] true one speaks with it and
[what is] untrue. 3. They sang the udgitha with sight. That
[sight] they treated in just the same manner. Therefore with
sight one sees many a thing of this kind and of that; both
[what is] seemly one sees with it and [what is] unseemly.
4. They sang the uddgithat with hearing. That [hearing] they
treated in just the same manner. Therefore with hearing one
hears many a thing of this kind and of that; both [what is]
worth hearing one hears with it and [what is] not worth hear-
ing. b. They sang the udgitha with exhalation. That [exhala-
tion] they treated in just the same manner. Therefore with
exhalation one smells many a thing of this kind and of that;
both what is fragrant one smells with it and what is of bad odor.
6. They sang the udgutha with breath. Then the Asuras ran up,
thinking: " We will treat it in the same manner." 7. As a clod
of earth colliding with a stone would break to pieces, even so the
Asuras broke to pieces. Breath is this stone as a target. 8. As
a clod of earth, colliding with a stone as a target, breaks to
pieces, even so he breaks to pieces who speaks ill of one who
knows thus.
II. 1. i. Of the gods there were six udgitars: viz., speech and
mind and sight and hearing and exhalation and breath. 2. They
resolved: "Let us consecrate ourselves with that udg&tar by
60. 8A. om. 9B. -gdt. l?-sto. 11 A. sate; B. -santd. 12 -no?o. 13B.
adwem.
J.JAiminTya- Upanisad-Brdrtmana. 141
svargqarT lokanz iyame 'ti. 3. te 'bruvan vaco 'dgdtra diksanah&

iti. te vaco 'dIgtrJ 'dikqanta. sa yad eva vaca vadati tad atmana
agaiyad atha ya itare kamas tin devebhyah. 4. trn' paOpmd
nvasrjyata. sa' yad eva vaca papaam vadati sa eva sa papma.
5. te 'bruvan na vai no 'yarn rnrtyu/n3 na paipmainam atyavdksit.
manaso 'daqJtra dIikqdmahdi iti. 6. te manaso 'dgatrJ 'd?kqanta.
sa yad eva manasJ dAy&yati tad atmana (tg&yad atha ya itare
kamas tin devebhyahl. 7. tat papmrn 'nvasrjyata. sa yad eva ma-
nasa p7paah dhyayati sa eva sa papma. s. te 'brutvan4 no nvava'
no 'yani nmrtyum3 na papmanam atyavdkqit.' caksuso 'dg&trd
d7ksamahd iti. 9. te caksuso 'dWgtra 'dik1santa. sa yad eva cak-
Su( pa yati tad atmana7 agayad atha ya itare kamas tin deve-
bhyah. io. tat papma 'nvasrjyata. sa yad eva caksusa paipam
papyati Lsa eva sa papma]. 1i. te 'bruvan no nrvava no 'yam
mrtyu2 na pipmOinan atyavksikt. protreno 'dg&qtrd dikscmahd
iti. 12. te Protreno 'dgatr& 'd7ksanta. sa yad eva protrena prnoti
tad atmana a-gayad atha ya itare k4ma1s tan devebhyah. 13. tat
whom, having smitten away death, having smitten away evil,

we may go to the heavenly world." 3. They said: " Let us con-
secrate ourselves with speech as udgactar." They consecrated
themselves with speech as udgdtar. What one speaks with
speech, that it sang to itself; and what the other desires are, those
[it sang] to the gods. 4. Evil was created after it. What evil
thing onie speaks with speech, that is that evil. 5. They said:
" Verily, this one hath not carried us beyond deatlh, nor beyond
evil. Let us consecrate ourselves with the mind as udqdtar."
6. They consecrated themselves with the mind as udgtJtar. What
one thinks with the mind, that it sang to itself; and what the
other desires are, those [it sang] to the gods. 7. Evil was cieated
after it. What evil thing one thinks with the mind, that is that
evil. s. They said: "Verily, this one hath not carried us be-
yond death, nor beyond evil. Let us consecrate ourselves with
sight as udqJtar." 9. They consecrated themselves with sight as
udg&tar. What one sees with sight, that it sanig to itself; and
what the other desires are, those [it sang] to the godI3. io. Evil
was created after it. What evil thing one sees with sight [that
is that evil]. i. They said: "Verily, this one hath not carried
us beyond death, nor beyond evil. Let us consecrate ourselves
with hearing as udgdtar." 12. They consecrated themselves with
hearing as ud,qatar. What one hears with hearing, that it sang
to itself; and what the other desires are, those [it sang] to the
gods. i3. Evil was created after it. What evil thing one hears
1. I -na. Iinsert ya. 3-tyu. 4A. bravin. 5nva. 6avatyav-. 7B.

-man-.
142 H. Oertel,
padpm 'nvasrjyata. sa yad eva protrena p&paih prnoti sa eva sa

papma. 14. te 'bruvan no niviva no 'yarn mrtyurh napapmCanarn
atyavksit. apaneno 'dgatr& dcksamaha iti. 15. te 'paneno 'dgjtr&
'diksanta. sa yad eva 'pdneend 'pdniti tad atmana ag&yad atha
ya itare kamas tan devebhyah. i6. tam papma 'nvasrjyata. sa
yad eva 'pdnena p&pam gandkham apaniti sa eva sa p&pmra.
17. te 'bruvan no nvava no 'yamr mrtyuTh na pC?pmanam atyava-
ksit. praneno 'cXqatrd dikscimah& iti. is. te pr&neno 'd,qatra
'dksanta. sa yad eva pr&anena pr&niti tad atmana Jgdyad atha
ya itare kama,s ic2n dtevebhyah. 19. tarm papma na 'nvasryata.
na hy etena pranena papam vadati na paparh dhy&yati na
ppamn papyati na papam crnoti na papcr gandhan apaniti
2o. tena, 'pahatya mrtyurf apahatya paqpm&narr svargarh lokam
ayan. apahatya hat 'va m rtyum apa1hatya p&pmanarh svargam
lokant eti ya evam5 veda. 61.
prathame 'nuvake prathama4 khandah.
II. 2. i. sa yCa sa vag Jtsit so 'gnir abhavat. 2. atha yat tan

mana asit sa candracma abhavat. 3. at/ha yat tac caksur asit sa
adityo 'bhavat. 4. atha yat tac chrotrarn dsit ta imC clipo 'bha-
with hearing, that is that evil. 14. They said: "Verily, this one
hath not carried us beyond death, nor beyond evil. Let us con-
secrate ourselves with exhalation as ud2qettar." 15. They conse-
crated themselves with exhalation as udgatacr. What one exhales
with exhalation, that it sang to itself; and what the other desires
are, those [it sang] to the gods. 16r. Evil was created after it.
What evil odor one exhales with exhalation, that is that evil.
17. They said: "Verily, this one hath not carried us beyond
death, nor beyond evil. Let us consecrate ourselves with breath
as uclgatar." is. They consecrated themselves with breath as
udgctar. What one breathes with breath, that it sang to itself;
and what the other desires are, those [it sang] to the gods.
19. No evil was created after that. For with this breath one
speaks no evil thing, thinks no evil thing, sees no evil thing,
hears no evil thing, exhales no evil odor. 20. By it having smit-
ten away death, having smitten away evil, they went to the
heavenly world. Having smitten away death, having smitten
away evil, he who knows thus goes to the heavenly world.
II. 2. i. What this speech was, that became Agni. 2. And

what this mind was, that became the moon. s. And what this
sight was, that became the sun. 4. And what this hearing was, that
1. 8apariti.
Jiiiriniya- Upanis.ad-Brhrnamna. 143
van. tdb ut eva vipve devah. 6. atha yas so 'p&na &s7t sa brhaspa-
tir abhavat. yad asyai vaco brhatyai patis tasmad brhaspatil.
6. atha yas sa prana asit sa prqjapatir abhavat. sa esa putri
prqjdavdn udgitho yah' pranah. tasya sevara eva pracjdh. prajcd-
vctn bhavati ya evam veda. 7. tarn hai 'tant eke pratyaksam eva
gayanti prciniS pr&nmS prarncS humn bhdc ova iti. s. tad u ho
'vaca Pctyayanis tata etarn arhati pratyaksaih gitum. yad vatva
vactc karoti tad etad eva 'sya krtam bhavat- 'ti. 9. atha vct ata2
rksarnnor e ya prajatih. sa yad dhinikaroty abhy eva tena kran-
dati.' atha yat prastatety ai4 'va tena plavate. atha yad azdim
adatte reta eva tena sinicati. atha yad udgayati reta eva tena
siktarh samrhhavayati.5 atha yat pratiharati reta eva tena sam-
bh.itam pravardhayati. atha yad upadravati reta eva tena pra-
vrddharih vikaroti. atha yan nidhanam updtiti reta eva tena
vikrta)m prqjanayati. sc&i 'sa rksCm,noh6 prajc&tih. io. sa ya
evam etdm thks&rnnoh prajOtiih veda pra hai 'nam rksdimani
janayatah. 62.
prathame 'nuvake dvitiyah khandah. prathamo 'nuvakas santaptah.
became these quarters; and these are all the gods. s. And what
this exhalation was, that became Brhaspati. Because he is the
husband (lord, pati) of this great (brhati) speech, therefore he is
[called] Brhaspati. 6. And what this breath was, that became
Prajapati. That same, viz. breath, is rich in sons, rich in off-
spring, the udgitha. Of it tonie is the offspring. Rich in off-
spring becomes he who knows thus. 7. Some sing that [breath]
openly: "Breath, breath, breath, hzum, bha, ovCb." s. And ?%-5-
tyaiyani said regarding this : " Therefore it is possible to sing it
directly. Verily, what he performs with speech, that same is
perforined of him." 9. Now [about] the generation of the re
and the s&man. In that he utters the hiikitra, thereby he
cries to [her]. In that he utters the prastdva, thereby he
mounts. In that he utters the Odi, thereby he emits seed. In
that he utters the udgitha, thereby he causes the emitted seed
to come to life. In that he utters the pratihdra, thereby he
causes the seed, come to life, to grow forth. In that he utters
the upadravca, hle develops the seed, having grown forth. In that
he enters upon the nidhana, thereby he causes the seed, being un-
folded, to be born forth. That is the generation of the re and
of the saman. io. He who thus knows this generation of the rc
and of the smnan, him the re and the sdman propagate.
2. 'A. yat. 2A. atam; B. atha. 3B. kurvati. 4e. 5-bhav-; A.

om. yati. atha yatjpratiharati. ' A. sdmnoh; B. ksamnoh.
144 H. Oertel,
II. 3. i. esa eve 'darn agra a-sid yal esa tapati. sa esa sarve.sam3
b6ht&narh tejo hara indriyam viryam adayo "rdWiva udakramat.
2. so 'kamayatai 'kam eva 'ksaramn svadu mrdu3 devOnadri va-
name4 'ti.W 3. sa tapo 'tapyata. sa tapas taptvti 'kam eva&
'ksaram abhavat7. 4. tamn devt_p ca rsayap co `pasamaipsan.
ath&i 'so 'sutr&n bhf2tahano 'sdatdi 'tasya papmano 'nanvaga-
maya. 5. tamh vaco 'pasamaipsan. te vacarh samarohanz. tesatrh
vacam paryadatta. tasmOt paryadatta vak. satyarm ca hy
enaya vadaty anrtami ca. 6. tam manaso 'pasam7ipsait. te ma-
nas samarohan. tesam manah paryadatta. tasmdt pary(,7dattarn?
manas. punyarn ca hy enena dhy&yati papam ca. 7. tarn
Cacksuso 'pasamdipsan. te caksus samirohanz. tes'rTh caksuh par-
yadatta. tasm&tt paryattarTh caksuh. darpan7yaTh ca hy enena
papyaty adarpan7yarn ca. , tarhi, protreno 'pasamctipsan. te
protrarn samarohan. tesdf protram paryadatta,. tasmact paryctt-
taThr protram. iravartyarn CUi 'nena rnoty apravaniyar ca.
9. tam apctneno `pasamdipsan. te 'pd narrb samatrohan. tesc2m
apCtnam paryadatta. tasmdat paryatto 'pOwnal. surcabhi ca hy
II. 3. i. This [universe] in the beginning was he who burns

here. This samie, taking the splendor, the grasp, the vitality, the
virility of all beings, went upward. 2. He desired: "May we
win the one sweet soft syllable of the gods." -. le performned
penance. He having performed penance became the one syllable.
4. That gods and sages desired together to obtain. Then he
created creature-slaying Asuras, in order to prevent evil from
going after. 5. That they desired together to obtain by speech.
They ascended speech together. He took possession of their
speech. Therefore speech is taken possession of; for [what is]
true one speaks with it and [what is] untrue. 6. That they
desired together to obtain by mind. They ascended mind to-
gether. He took possession of their mind. Therefore mind is
taken possession of; for [what is] good one thinks with it and
[what is] evil. 7. That they desired together to obtain by sight.
They ascended sight together. He took possession of their
sight. Therefore sight is taken possession of; for [what is]
seemly one sees with it and [what is] uinseemly. s. That they
desired together to obtain by hearing. They ascended hearing
together. He took possession of their hearing. Therefoie hear-
ing is taken possession of. For [what is] worth hearing one
hears with it and [what is] not worth hearing. 9. That they
desired together to obtain by exhalation. They ascended exhala-
tion together. He took possession of their exhalation. There-
3. 1B. sa. .t-Sd. 3madu. 4om. 5eti. 6Iaiva. 7repeat from above
udevanam. 8paryyatta?h. 9A. parydtta; B. parydpta?h.
eJd,inintya- Ufpan iad-Br4hrmnaa. 145
enema jighrati durgandhi ca. io. tam prtn,eno 'pasamdipsan.

tanm prdneno 'pasamndpnuvan. ii. atha 'sura bhiUahana addra-
van mohayisyama iti manyamOndh. 12. sa yathd 'pmdnam
rtvCa lostho'? vid/vaAsetdi 'vam evCt 'sura vyadhvansanta. sa eso
'nmd "khano yat prirah. 13. sa yatha 'Vnianamn, ldkhanam rtvO,
lostho`0 vidhvansata evam eva sa vihlcvacsate ya evarh vidvansam
up)avadati. 63.
dvitiye 'nuvatke prathamah khandoah.
II. 4. i. sa esa vapi diptdgra -tdgitho yat pranah.' esa hi 'daTi

sarvain vane kurute. 2. vapi bhavati vape' sv&n kurute ya evarh
veda. asya hy asatv agre dipyate amnitsya' mi sa h.4 3. tarn hai
'ta,tfmf udgifthaii gatyyanir acaste vafi dfpt gra iti. d7ptdgra ha
va asya k7rtir bhavati ya evam veda. 4. dbhiftir iti kdrirdda-
yah. pritnarh vm anu prajah papava cdbhavanti. sa ya evam
etam abhiuir' ity upasta di 'va pranena prqjaya papubhir bha-
vati. r. sambh',tir' iti satyayajfnayah. prcinamh v& anu prajjth
papavas sambhavanti. sa ya evanm etam2 sambhlttir ity upaste
sam e[va] prcznena prajayd pap?ubhir bhavati. 6. prabhittir iti
pdilaneih.' prdnanh vCi autu prajah papavah prabhavanti. sa
fore exhalation is taken possession of; for fragrance one smells

with it and bad odor. io. That they desired together to obtain
by breath. That they obtained together by breath. it. Then
the creature-slaying Asuras ran unto [them], thinking: " We
will confoutnd [them]." 12. I 60 8., is. = I. 60. 9.
II. 4. i. That same, viz. breath, is the controling flame-pointed

dgit ha. For it gets this all into control. 2. He becomes con-
troling, he gets his people into control who knows thus; for
does yonder one flame at this one's point or this one at yonder
one's? 3. That same udgitha at-yayani calls ' the controling
one, the flame-pointed one.' Verily flame-pointed becomes his
fame who knows thus. 4. The Kdirdridis [call it] 'existence'
(dbhiti). Verily, along with breath offspring and domestic
animals exist. Whoso thus worships it as existence, with breath,
with offspring, with domestic animals he exists. 5. The Satyava-
jDis [call it] ' origination' (samrhhiti). Verily, along with breath
offspring and domestic animals originate. Whoso thus worships
it as origination, with breath, with offspring, with domestic
animals he originates. 6. The 9iailanas [call it] 'prevalence' (pra-
bhftti). Verily, along with breath offspring and domestic anii-
3 10 losto.
4. 1insert esan ta hi 'daih sarva?h vaVe kurute. l-go. 3ImUs-. 4 atah.
51 -bhfur. 6!Vdu?i-.
VOL. XVI. 20
146 Jl. Oertel,
ya evam etam prabhi-tir ity updste prai 'va pranzena' prajaya

papubhir bhavati. 7. bhfttir' iti bh&llabinah." pra-nam va anu
prajah papavo bhavanti. sa ya evamn etam bhitir ity upaste bha-
vaty eva prdnena prajayad papubhih. s. aparodho' 'naparuddha
iti p&rosgap pailanah. esa hy anya n aparwnaddhi" nai 'tam
anyah. esa ha" va 'sya dvi.santam" bhratrvyam aparunaddhi
ya evarh veda. 64.
dvitiye 'nuvake dvitiya4 khanda4.
II. 5. i. ekavira'i ty' druneyah.' eko hy evai 'sa viro yat prc&nah.
a ha 'syai 'ko viro viryavain jayate ya evarr veda. 2. ekaputra
iti caikitaneyah. eko4 hy ev&i 'sa putro yat pranah. 3. sa u eva
dviputra iti. dvaut hi prinapanau. 4. sa u eva triputra' iti.
trayo hi prcano 'pano vya-nah. 5. sa u eva catu.putra iti. cat-
varo hi prano 'pano vyanas samanah. 6. sa u eva paicaputra
iti. pafca hi prano ''pano vyan2as samano 'vanah. 7. sa u ev a
satputra iti. sad dihi' prano 'pano vyarnas samano 'vana utdctnah.
s. sa u eva saptaputra iti. sapta hi 'me p9rsanyalh prdlnc0h. q. sa
mals prevail. Whoso thus worships it as prevalence, with breath,

with offspring, with domestic animals he prevails. 7. The Bbil-
labins [call it] I coming into being' (bhhiti). Verily, along with
breath offspring and domestic animals come into being. Whoso
thus worships it as coming into being, with breath, with offspring,
with domestic animals he comes into being. s. Parsna 9',iilana
[calls it] 'the unexcluded exclusion.' For it excludes another,
[but] another [does] not [exclude] it. Verily, it excludes the hate-
ful rival of him who knows thus.
II. 5. i. Aruneya [calls it] 'sole hero.' For that, viz. breath,
is sole hero. Of him a sole hero, rich in heroism, is born who
knows thus. 2. 9)dikitaineya [calls it] 'having one son.' For that,
viz. breath, is the only son. s. It is also having two sons. For
breath and exhalation are two. 4. It is also having three sons.
For breath, exhalation, and vyana are three. 5. It is also having
four sons. For breath, exhalation, vyana, [and] samana are
four. 6. It is also having five sons. For breath, exhalation,
vyana, samana, [and] avana are five. 7. It is also having six
sons. For breath, exhalation, vyana, samacna, avana, [and]
udana are six. s. It is also having seven sons. For these
breaths in the head are seven. 9. It is also having nine sons.
4. a B. inserts pajaya. 8A. bhutr. 9avaroddha. 10A. -nadvi. 11A.

se. 12 -ta. I"-bin-.
A 5. 1-ru. 2 ty. 3 -naya; for eko all MSS. eka. 4A. -e. i A. dvip-.
6B. -na. I abhi.
Jdirn,i'ntya- fpani,ad-Br&ahmict. 147
,u eva navaputra iti. sapta hi pirqany,yh8 prana

'o. sa u eva da aputra iti. sapta crsanya0h prand dvav avan,cau
ndbhydrh dapamnah. n1. sa u eva bahuputra9 iti. etasya h, 'yar?h'
sarvah prajah. 12. etarh ha srna vai tad udgc,tharh vidv&Asah
pftrve brahmanah kd2ndgayina'1 ahuh kati te putran adgasyama
iti. 65.
dvitiye 'nuvdke trtiya4 khac4adi.
II. 6. i. sa yadi brutyad ekam' ma aqgaye 'ti prana utdgitha iti

vidv&ni ekam? manasa dhy&yet. eko hi pranah. elo ha 'sya 'j&-
yate. 2. sa yadi bruryad dv&u mna agaye 'ti prana udgitha ity
eva vidvan dvau manasa dhy&yet. dv&u2 hi prdndpandu.' dv&u2
hai 'va 'sya 'j&yete.4 3. sa yadi br1ryat trin ma5 agdye 'ti pr&na
ud.qitha ity eva, vidv&ds trin manasa dhyayet. trayo hi prano0
'pdno vyanah. trayo hdi 'va 'sya 'j&yante. 4. sa6 yadi brfya&c
caturo ma agaye 'ti p&ana udgitha ity eva vidvanh caturo ma-
nas& dhyctyet. catvaro hi prano ?p&no vyanas' samrnah. catvaro
h&i 'va 'sya '"jyante. 5. sa yadi1 br?,yat panica ma ag5ye 'ti
pr&na udgitha ity eva vidvtn paiica manasa dhydyet. paPica hi
For there are seven breaths in the head [and] two downward ones.
io. It is also having ten sons. For there are seven breaths in the
head, two downward ones, [and] the tenth in the navel. ji. It is
also having many sons. For this [earth] is all* its offspring.
12. Verily, knowing thus this udgitha, the Brahmans of old when
they sang a wish [to any one] used to say: "How many sons
shall we sing unto thee ?"
II. 6. 1. If he should say: "Sing one unto me," knowing that

breath is the udgfitha, he should think one with his mind. For
breath is one. Truly, one is born unto him. 2. If he should
say: " Sing two unto me," knowing that breath is the uc(qitha,
he shouild think two with his mind. For breath and exhalation
are two. Truly, two are boirn unto him. 3. If he should say:
"Sing three unto me," knowing that bieath is the udgUtha, be
should think three with his mind. For breath, exhalation, [and]
vyana are three. Truly, three are born unto him. 4. If he
should say: "Sing four unto me," knowing that breath is the
udqitha, he should think four with his mind. For bireath, exhala-
tion, vyctna, [and] samncna are fouir. Truly, four are born unto him.
5. If he should say: "Sing five unto me," knowing that breath
is the udgitha, he should think five with his mind. For breath,
5. 8A.-drh. 9 B. vasuputra. 'OA. yarn; B. dayam. '1 -g&ina.

6. 'A. aik-. 2B. trayo. 3 B. inserts vyanah. 4B. inserts sa hai 'vd
'syd "jayante. 5mana. I A. omn. sa yadi . . , . . vyanas.
148 H Oertel,
prano 'pano vyanas samd&no 'vanah. panTca h&i 'va 'sya '1&yante.
6. Sa yadi br?y&t san mna &g&ye 'ti prana udgitha ity eva vidvan
san mzanas& dhy&yet. sad dhi7 prano 'pOno vyanas samano 'vana
ud&nah. sad dheii8 'va 'syc "jayante. 7. sa yadi brutyat sapta
ma agdye 'ti prana udgitha ity eva vidvan sapta manas& dhy7-
yet. sapta hi 'me pirsanydh pr&n&h. sapta hai 'v C 'sya '"jyante.
8. sa yadi brnyjm nava ma agaye 'ti pr&na udgitha ity eva
vidvan nava manasa dhydyet. sapta pirsanydh prana dvav
avancau. nava hai 'va 'sya "'jyante. 9. sa yadi bruyad dapa
ma dgdye 'ti pr&na udgUtha ity eva vidvdn dapa9 manasa dhyd-
yet. sapta p-rsany&h prana dvav avdhcju ndbhyd?h da_amah.
dapa hai 'va 'sya ',kyante. i0. sa yadi br2yjtt sahasram mna
&gCaye 'ti prdna udgitha ity eva vidvan sahasram manasGt dhy&-
yet. sahasrarh hai 'ta ddityarapmayah. te'0 'sya putrdh. saha-
srarn h&i 'va 'syc 'Ydyante. ii. eva?h hai" 'v&i 'tam udgitham
para &tn&rah kaksivfis trasadasyur iti patrve mahdrcp&d'2 pro-
triyds sahasraputram upaniseduh. te ha sarva eva sahasraputr&
asuh. i2. sa ya'3 ev&i 'vamn veda sahasrarn hdi 'va 'sya putr&
bhavanti. 66.
dvitiye 'nuvake caturthah khandah. dvitiyo 'nuv&kas sam&ptah.
exhalation, vydna, sarnana, [and] avana are five. Truly five are
born unto him. 6. If he should say: "Sing six unto me," know-
ing that breath is the udgUtha, he should think six with his mind.
For breath, exhalation, vyana, samana, avana, ud&na are six.
Truly, six are born unto him. 7. If he should say: " Sing seven
unto me," knowing that breath is the ud(qitha, he should think seven
with his mind. For these breaths in the head are seven. Truly,
seven are born unto him. s. If he should say: "Sing nine unto
me," knowing that breath is the udgitha, he should think nine w
his mirid. There are seven breaths in the head [and] two down-
ward ones. Truly, nine are born unto him. 9. If he should say:
"Sing ten unto me," knowing that breath is the udgitha, he should
think ten with his mind. There are seven breaths in the head,
two downward ones, [and] the tenth in the navel. Truly, ten are
born unto him. io. If he should say: " Sing a thousand for me,"
knowing that breath is the udgitha, he shouild think a thousand
with his mind. Truly, a thousand are the rays of the sun. They are
its sons. Truly, a thousand are born unto him. ii. Para Atn-ara,
Kaksivant, Trasadasyu, great kings of old, scholars in sacred lore,
thus studied this same ucdiqtha of a thousand sons. All of them
had a thousand sons. He who knows thus, of him there come to
be a thousand sons.
6. 7bhi. i dhe. 9B. dva. 10B. ta. "Iha. 12 j 1, 'yad
Jdiiminniya- Upanisad-Brdhrmana. 149
II. 7. i. pary&to' vdi manavah pracyah sthaly&n?' ayajata.'

tasmin ha bhhita-ny udgithe 'pitvam' esire.' 2. tarh deva brhas-
patino 'dg&trd diksamah& iti purastdd dgacchann ayamn ta
udgayatv iti. bambend' 'jadvisena pitaro daksinato7 'yarn ta
udg&yatv ity upanasd kivyend' 'surah9 pacacd" ayam ta udga-
yatv ity ayasyend'1 "iigirasena manusya6 uttarato 'yarh ta udget-
yatv iti. s. sa he" "ksarh cakre hantdi 'nabn prcchjni kiyato'2
vd eka iwe kiyata ekah kiyata eka iti. 4. sa ho 'vdca brhaspatii5"
yan me tvam udgayeh kiTh tatas syad iti.". 6. sa'" ho 'vdca
devesv eva pris syad devesv 7l svargamn u tvam lokamh gamaye-
yam iti. fi. atha ho 'vdca bambam ajadvisam yan me tvarn
uzdgdyeh kiqh tatas syad iti. 7. sa ho 'vaca pittrsv eva pris syat
pitsv ipa svargam hu tvarh lokam gamayeyam iti. s. atha ho
'vaco'panasaT kavyamh yan" me" tvam udgdyeh /irh tatas syCid
iti. 9. sa ho 'vdcd 'suresv eva Pris sydd asuresv ipa8 svargam u
tvamh lokarh gamayeyam iti. 'o. atha ho 'vaca 'y&syant liigira-
II. 7. i. 9)arydta Manava made a sacrifice on the eastern site.

With him created beings sought a share in the udgitha. 2. Unto
him the gods came from the east (front) [saying]: " Let us con-
secrate ouirselves with Brhaspati as udgdltar. Let this one sing
the udgitha for thee." With Bamba Ajadvisa the Fathers [came]
from the south (right) [saying]: "Let this one sing the udgitha
for thee." With UT9anas Kavya the Asuras [came] from the
west (rear) [saying]: "Let this one sing the ucdqitha for thee."
With Ayasya Aiigirasa men [came] from the nortli (left) [say-
ing]: " Let this one sing the udgitha for thee." 8. He considered:
" Come now, I will ask them how great the power of the one is,
how great the power of the other is, how great the power of the
other (third) is." 4. He said to Brhaspati: "If thou shouldst
sing the udgitha for me, what would be the result of it ?" f. He
said: "Among the gods there would be fortune, among the gods
dominion, and I should cause thee to go to the heavenly world."
6. Then he said to Bamba Ajadvisa: "If thou shouldst sing the
ud~qtha for me, what would be the result of it ?" 7. He said:
"' Among the Fathers there would be fortune, among the Fathers
dominion, and I shouild cause thee to go to the heavenly world."
s. Then he said to U9anas Kavya: "If thou shouldst sing the
u(dgitha for me, what would be the result of it?" 9. He said:
" Among the Asuras there would be fortune, among the Asuras
dominion, and I should cause thee to go to the heavenly world."
io. Then he said to Ayasya Afgirasa: "If thou shouldst sing
7. 1 ayya-. 2 sthalyam. 3 ajayata. 4 B. 'pisaam. 5 aivire. 6 bimb-.

Idaksanato. 8B. kamsyena. 9-ram. '%eataI. 11A. ayamhyasyena ;
B. ayamh hi syena. '2kiyo. '3-tih. "B. inserts Vriyam. 'IA. om. sa
ho'vaca .... tatas syad iti in 6. Ilya. I7je. '8 -qCth. 23 hi.
150 II. Oertel,
sam yan me tvamr" udgdyeh kimn tatas sydd iti. ii. sa ho 'vaca
devan eva devaloke dadhydmrn rmanusy&n rnanusyaloke pit7r-n"
pitrloke nudey& 'smrnl lokad asurn" sevargam u, tvarn lokarn
gamayeyamn iti. 67.
trtiye 'nuvake prathamah khantdah.
II. 8. i. sa ho 'vaca t?nar me bhagava udg&ya ya etasya sarva-

sya ya_o' ['s7] 'ti. 2. tasya ha 'yasya evo 'jjagu. tasrn&d ud,qat
vrta uttarato nivepanarh lipseta. etad dha na "ruddharn nivepa-
nam yad uttaratah. s. uttarata dgato 'yasya &iigirasap par-
y&tasya4 rn&navasyo 'jjaga&u. sa pranena devan devaloke 'da-
dhdd apanena rnantsy&n manuscyaloke vyanena pit?n' pitr-
loke hinkarena vafrend 'smal lokad asuran anidata. 4. tan
ho 'vWca dfira/n gacchate 'ti. sa dfero ha n&ma lokah. tarn ha
jagmnul. ta ete 'sur& asambhavyarn' par&bhfttah. 5. chandobhir
eva vaca parydtam4 rnnavarh svargarh lokarh gamayamh cakara.
o. te ho "cur asur& eta ta/n vedarna yo no 'yarm itthamr adhatte 'ti.
tata' dgacchan.' tarn etya 'jpapyan. 7. te 'bruvann ayamh vci
asya iti. yad abruvann ayarh vCb C&sya iti tasmn&d a am&syah.
the udiqtha for me, what would be the result of it?" ii. He
said: "I should place the gods in the world of the gods, men in
the world of men, the Fathers in the world of the Fathers; I
should push the Asuras away from this world; and I should cause
thee to go to the heavenly world."
II. 8. i. He (9.) said: " Sing thou, reverend sir, the udgitha
for me, who art the glory of this all." 2. Of him Ayasya sang
the udgitha. Therefore an udgcttar, when chosen, should desire
to take his resting-place in the north (left). For that resting-
place which is in the north is not obstructed. 3. Having come
from the north, Ayasya Afigirasa sang the udgitha of 9aryaita
Mianava. By breath he placed the gods in the world of the gods,
by exhalation men in the world Qf men, by the vyana the Fathers
in the world of the Fathers, by the hifiklra [as] thunderbolt he
pushed the Asuras away from this world. 4. He said to them:
" Go ye afar." That is a world named ' afar.' They went to it.
These same Asuras were irretrievablv defeated. 5. By the
metres, bv speech, he caused 9arvyta Matnava to go to the
heavenly world. 6. These Asuras said: "Come, let us know
him who placed us thus." Trhereupon they came. Having come,
they saw him. 7. They said: "Verily he (ayam) is in the mouth
(asya)." Because they said: "Verily he is in the mouth," there-
7 19 A. nva?h. 20 -dhyat. 21 -tOn. 22 insert u.

8. 1 -asa. 2 -tfp. asarhhyeyam- 4,cyya-. 5A. ta. 6 -chas.
.J4Jinn,iya- JpanisLad-BKrA mana. 151
ayarn&syo' ha vct i nrnai' sah. tarn aydsya iti paroksanm &ca-

kNate. s. sa, prdno vd ayasyah. prdno ha v(t endn sa nunude.
9. sa ya evarh v idvd&n ud,qdyati prdnen&i ',va devan devaloke
da hdhty apdnena' manu~.yan" manu.syaloke vyanena pitn'2 pitr-
loke hRikdCrenCiP 'vva vajren&. 'srnjl lokad dvisantam bhrdtrvyanh
ncudate. 68.
trtiye 'nuvake dvitiyah khan.ah,.
II. 9. i. tam' ha brcy?d dira7 gacche 'ti. sa yan,? evca lokan

asurC6 agacchans tamh hdi 'va4 gacehati. 2. chandobhir eva voica
ycqj,au natha svargqach lokami gamnayati. 3. ta1 eta vycahrt1ayah'
pre 'ty e 'ti vag [iti] bhfur bhuvas svar ity [ud iti]. 4. tad yat
pre 'ti tats prdnas tad ayam lokas tad marnh lokan asmirh loka
cdbhajati. 5. e 'ty apanas tad asRu lokas tad amnzh lokan amus-
min loka JbhAfjati. 6. vJtg its tad brahhma tad idam antaritsam.
7. bhi-tr bhu?ias svar it sMt trayi vidyd. s. ud iti so 'sJv adityah.
tad yad ud ity ud iva clesayati.' 9. tad yad ekam evd 'bhisam-
padyate tasn?ad ekavirah. eko ha tit san viro viryav2n bhavati.
Ac hsyJt 'ko' vifro vtiryavain8 frate ya evai veda. io. tad u ho
vca dedtydyanir bahuaputra esa udgitha' ity evo 'pdtsitav yam.
fore he is [called] Ayam5sva. Ayamaisva,verily, is his name.

Him they call Ayaisya in an occult way. 8. This breath is Ayai-
sya. VerilY as breath he pushed them away. 9. He who know-
ing thus sings the udgltha places with breath the gods in the
world of the gods, with exhalation men in the world of men, with
the vyana the Fathers in the world of the Fathers, with the hiii-
k&cra [as] thunderbolt he pushes his hateful rival away from this
world.
II. 9. i. He should say to him: ";Go afar." What world the

Asuras went unto, unto that same one he goes. 2. With the
metres, with speech, he causes the sacrificer to go to the heavenly
world. 3. These are the sacred utterances: pra, J, vac, bh-6s
bhhuas svar, [ud]. 4. What pra is, that is breath, that is this
world, that gives a share of this world in this woild. 5. A, that is
exhalation, that is yonder world, that gives a share of yonder
world in yonder world. 6. VaCc, that is the brahman, that is this
atmosphere. 7. Bhi,s bhuvas svar, that is the threefold knowl-
edge. s. Ud, that is yonder sunl. Inasmuch as it is zd, it causes
to cling up (?Vltis + ud), as it were. 9. Inasmuch as it forms a unit,
therefore it is sole hero. But being one it becomes a hero possess-
ing heroism. To bim a sole hero possessing heroism is born who
knows thus. 10. And 9dt.ydyani said this: " One should worship
8. 7 -aso. 8 A. pdn-. 9,ehimhk-. 10 -sn.

9. 1 B. -d. 2syd-. 3s$at. 4A. gyes-. 5A. -e. '-yavan. 7-e(ity).
152 H. Oertel,
bahavo hy eta ddityasya' rapmayas te9 'sya putr(h. tasmad

bahupu,tra esa udgitha ity evo 'pdsitavyamr iti. 69.
trtiye 'nuvake trttiyah khaxda4. trttyo 'nuvdkas samaptah.
Tl. 10. i. devdsur&s sanmayatante 'ty a,huh. na ha v&i tad devd-

sur&s sarnyetire. prajapati9 ca ha v&i tan mrtyup ca sarnyeta,te.
2. tasya ha praj&pater devdh priydhC1 putra anta dsuh. te 'dhri-
yanta teno 'dgdatrd diksdmahOti yena 'pahatya rnrtyurm apahatya
pdpm4naTm svargaTh lokarn iyrme 'ti. s. te 'bruvan vaco 'dygtr&
diksmrnahd iti. 4. te vdco 'dgdtrcd 'di>ksanta. tebhya' idarh vc-g
aq&yad yad ida?h vce&c vadati yad idarh vacc bhun-jate. a. tcrn
pdpmnd 'nvasrjyata. sa yad eva vdca pdppam vadati sa eva sa
pa,pmC. 6. te 'bruvan na vai no 'yamn mrtyurh na pCipnanamr
atyavdkqit.' manaso 'dcqdtrd diks&rmah& iti. 7. te manaso 'dgct-
tra 'diksanta. tebhya idam mana dg&yad yad idam manasJ
dhycdyati yad idarm manas& bhutfjate. s. tat pCtpm&'nvasJyata.
sa yad eva manasa papacm dhydyati sa eva sa pdprmn. 9. te
'bruvan no n9tvva no 'yant mrtyum na papmrnanant atyavdCksit.
[saying]: 'Possessing maniy sons is this udgitha. For many are

these rays of the sun. They are its sons. Therefore one should
worship [saying]: ' Possessing many sons is this udqitha."'
II. 10. 1. They say the gods and the Asuras strove together.
Truly, the gods and the Asuras did not then strive together.
Both Prajipati and Death then strove together. 2. Now the
gods were near to this Prajapati, [being his] dear sons. They
resolved: "Let us consecrate ourselves with that udgdtar by
whom, having smitten away death, having smitten away evil, we
may go to the heavenly world." 3. They said: "Let us conse-
crate ourselves with speech as udgdtar." 4. They consecrated
themselves with speech as udgdtar. Speech sang to them that
which one speaks here with speech, which one enjoys here with
speech. 5. Evil was created after it. Just what evil thing one
speaks with speech, that is that evil. 6. They said: "Verily, this
one hath not carried us beyond death nor beyond evil. Let us
consecrate ourselves with mind as udgatar." 7. They consecrated
themselves with mind as udgdtar. Mind sang to them that which
one thinks here with the mind, which one enjoys here witlh the
mind. s. Evil was created after it. Just what evil thing one
thinks with the mind, that is that evil. 9. They said: "Verily,
this one, too, hath not carried us beyond death, nor beyond evil.
9. 8 ddityaihsya. 9 ta.
10. I B. -ydyao. 2 A. inserts no 'dgrtrd diksdmahd iti, which is can-
celled in red, between te and bhya. I avaty-.
J4ivminiya- Upanisad-Brahmana. 153
caksuso 'dgitri diksrmahd iti. io. te caksuso 'dgitra 'diksanta.

tebhya idarh caksur gay-ad yad idach eaksusua pafyati yad
idaTh caksusa bhun'jate. 11. tat paprnc 'nvasrjyata. sa yad eva
caksus., papam pacyati sa eva sa papma. 12. te 'bruvan no
nvava no 'yamr mgtyu7h na p&pmrnamn atyavOkcq!it. 9rotreno
'dg&trd diksdmahd iti. 13. te protreno 'dgotra 'diksanta. tebhya
idarh protram dgdyad yad idafh protrena p?noti yad idaTm pro-
trena bhun-jate. 14. tat pdprmn 'nvasryyata. sa yad eva protrena
papam prnoti sa eva sa pdpmrd. 16. te 'bruvan no nvava no 'yam
rnrtyzun4 na pdppmrnarn atyava1kit.`prdneno 'dgOtrO, diks4maho,
iti. 16. te pr&neno 'dgdtrd 'diksabnta. tebhya idam prccna caga-
yad yad idam pranena prctdniti yad idatm pra?nena bhhunjate
17. tarn pdpm& 'nvas?jyata. sa yad eva prdnena [pdparn] pra-
niti saa eva sa pOpm0. is. te 'brutvan no nv&va no6 'yarn mrtyzuTh
na pdpmanam atyavdksit. anena rnukhyena pr&neno 'dgatra
diksamrnahd iti. 19. te 'nena rnukhyena pr&nento 'dgotrd 'dik-
santa. 20. SO 'bravin mrtyur esa esd7h sa udgdt& yena, mrtyurn7
atyesyanti 'ti. 21. na hy etena pranena papa?n vadati na POpaTh
dhydyati na papam papyati na papa4g ptnoti na papa7m
Let us consecrate ourselves with sight as udgdtar." io. They

consecrated themselves with sight as udqatar. Sight sang to
them that which one sees here with sight, which one enjoys here
with sight. ii. Evil was created after it. Just what evil thing
one sees with sight, that is that evil 12. They said: " Verily,
this one, too, hath not carried uis beyond death nor beyond evil.
Let us consecrate ourselves with hearing as utdgatar." 13. They
consecrated themselves with hearing as udtqdtar. Hlearing sang
to them that which one hears here with hearing, which one enjoys
here with hearing. 14. Evil was created after it. Just what evil
thing one hears with hearing, that is that evil. ir. They said:
"Verily, this one, too, hath not carried us beyond death nor be-
yond evil. Let us consecrate ourselves with breath as udgd-
tar." 16. They consecrated themselves with breath as udgatar.
Breath sang to them that which one breathes here with
breath, which one enjoys here with breath. 17. Evil was cre-
ated after it. Just what evil thing one breathes with breath,
that is that evil. is. They said: "Verilv, this one, too, hath
not carried us beyond death nior beyond evil. Let us con-
secrate ourselves with this breath of the mouth as udg&t ar."
19. They consecrated themselves with this breath of the mouth
as udgdtar. 20. Death said: "This is that ud(qdtar by whom
they will go beyond death." 21. For with this breath one speaks
no evil thing, thinks 11o evil thing, sees no evil thing, hears no
10. 4-tyu. 5B. inserts sa. 6 ne. 7-yam.

VOL. XVI. 21
154 1J. Oertel.
gandham apaniti. 22. tend '1

nam4 svargam lokamn ayan.8 apahatya hWai ' ma rtyum apahatya
pcapmacnarh svargak lokam eti ya evarn veda. 70.
caturthe 'nuvake prathamah khandah.
II. 11. i. sa yathac hatv&C pra6madyc6 'ti&d' evant ev&i 'ta,wb

)m*rtyumn atyayan. 2. sa vacam. prathainac atyavahat. tam pa-
renia mrtyu/n' nyadadhctt. so 'gnir abhavat. a. atha mnano 'tya-
vahat.3 tat parena mq1tyurh nyadcadhat. sa candrarnia abhavat.
4. atha caksur atyavahat. tat parena mrtyurh' nyadadhat. sa
atdityo 'bhavat. 6. atha protram atyavahat. tat parena mrtyu/n2
nyadadhat. tG imd di9o 'bhavan. ta, u eva vieve devah. 6. atha
pranam atyavahat. tam parena. mrtyut/' nyadadhat. sa vayur
abhavat. 7. athd4 "tmane kevalam eva 'nnadyam ag&yata.
8. sa esa eva 'yasyah. asye5 dhiyate.' tasmad ayasyah. yad v
eva7 ['yam] asye' ramate tasmad v evct 'yasyah.' 9. sa esa eva
"nigirasah. ato hi 'many angani rasamn labhante. tasmad angz'ia-
sah." yad v evai 'sam aigana-)n rasas tasmad v eva "iigirasah.
10. taTn dev&, abrutvan kevala/n vd atmane 'nnatdyam agasdh.
an'u na etasminn annadya abhaja.11 etad asya 'namayatvam12
evil thing, exhales no evil odor. 22. By him having smitten

away death, having smitten away evil, they went to the heavenly
world. Having smitten away death, having smitten away evil,
he goes to the heavenly world who knows thus.
II. 11. i. As one would pass beyond [another], having smitten

him, having crushed him, even so they passed beyond that death.
2. Speech he carried beyond it first. He deposited it beyond
death. It became fire. 3. Then he carried mind beyond it. He
deposited it beyond death. It became the moon. 4. Then he
carried sight beyond it. He deposited it beyond death. It be-
came the sun. a. Then he carried hearing beyond it. He de-
posited it beyond death. It became these quarters; they are also
all the gods. 6. Then he carried breath beyond it. He deposited
it beyond death. It became wind. 7. Then he sang food-eating
for himself only. s. That same is Ayaisya. He (ayarn) is placed
in the mouth (asya); therefore he is [called] Ayasya. And as
he rests in the mouth, therefore also he is [called] Ayisya.
9. That same is Angirasa. For fr om him these limbs (aiiga)
take their sap (rasa) ; therefore he is [called] Angirasa. And
becatuse he is the sap of these limbs, therefore also he is Angirasa.
io, The gods said to him: "Only for thyself hast thou sung food-
eating. Let us also have a share in this food-eating. That is his
10. 8 gamayan.
11. I B. inserts sa; for atyayan all -yat. 2-yu. 3 -n. I dathat. ` Cse.
6 dhyati. I B. ega. sye. 9'rydsyah. "I4A-. 11 ah. 2 dmayatvam
Jdiminrya- Upanis.ad-BrlAman a. 155
asttl" 'ti. ii, tarn KUz pravipate 'ti. SCb va itkaea,n" k

sa iman pranan akd_pdn" akuruta." 12. tarn vag eva bhUtvd
'gnih prdvipanl" mano bhlutva candramdp caksitr bhiRtva "dityap
protram MhUtvi dipah prano bhFttva- va-yuh. i3. esit vai daivi
parisad daivi sablha ddivi sarnsat. 14. gacchati ha va, etao7"
daivtm parisadarh daiiiv#q sabhdrh d7ivibtm" samhsadaTh ya
evarn vedta. 71.
caturthe 'nuvctke dvitiyah khandah.
II. 12. i. yatro ha Kcii kva, ca'i 'ta devatai nisprpanti na hdi
'va tatra kap cana pdpmca nyafigah paripisyate. 2. sa vidyan
ne 'ha kap cana pajprnt nyaigah paripeksyate' sarvam evJi' 't&4
devatah p&pmanam nidhaksyanti 'ti. tatha hci 'va bhavati.
3. ya u ha vc evarhvidam' rechati' yathai 'to, devata rtva- n-zyOd
evar4 nyeti.' etdsu hy evai 'narh devaMtsu prapannanm etdsu
vasantam upava(dati. 4. tasya hCi 'tasya nCi 'va kO, camzl "rtir'
asti ya evarh veda. ya evai 'nam upavadati sa &rtim rcechati.'
5. sa ya enam" mcchJd eva t z devatsi upas"rtya br'tycd ayam mr
"rat" sa irmnm ctrtiTh` nyetv iti. tbrh hci 'vG6 "rtirh nyeti.
6. yOvad4vmsa" it hd 'sye 'me prand asmii, loka etavadavasa"
immunity from illness (?)." in. " Verily enter that." "Then make
spaces." He madethese breaths spaces [forthem]. 12. Fire, hav-
ing become speech, entered that; [so did] the moon, having be-
come mind; the sun, having become light; the quarters, having
become hearing; the wind, having become breath. i3. Verily, this
is the divine assembly, the divine congregation, the divine confer-
ence. 14. He goes to that divine assembly, divine congregation,
divine coniference, who knows thus.
II. 12. 1. Verily, wheresoever these divinities touch, there no

evil whatever, [not a] trace, is left. . He should know: "No evil
whatever, [not a] trace, will be left here; these divinities will burn
down all evil." I'ruly it happens thus. 3. And whoso encounters
one knowing thus, as one having encountered these divinities
would perish, even so he perishes. For he speaks ill of him who
has resorted to these diviniities, who dwells in them. 4. Verily,
of one who knows thus there is no misfortune whatever; he who
speaks ill of one knowing thus, he meets with misfortune. 5. If
one should harm him, he should say, approaching these divinities:
" This one hath harmed me. Let him go down unto this misfor-
tune." He goes down unto that misfortune. 6. And as many
11. 13 asi. 14 dkdVat. 15 dQdsanarn. 16 kiruta. 17 om. the -?h. '8pr

12. 'Ice. 2 ksate. 3evam. 4 eta. -vid or -vida. 6 ducchati. I neti.
8 -tir. 9 dchchati. 10 em. "I rat. 12 atti. "3-davata.
156 fI. Oertel,
ha 'syai 'tC deevata amusmin loke bhavanti. 7. tasmatd u hai

vamh vidvan nai 'va 'grhat2yaii4 bibhty6an nJ 'lokatayai. eta me
devat& asmiA loke grhan karisyanti. eta amusmin15 loke bhavactti.
tasrnad u lokam prad&csyanti6 'ti. 8. tasmrnd u hc-i 'vamh vidvicn
nai 'va ',qghatjzyci bibhMiyn na 'lokataycti. ete2 me devata aismih,
loke g?-hebhyo grAhn ka,risyanti svebhya'7 ayatanebhya iti ha-i 'va
vidyct [et] ,devat"8 amnusmin loke lokarn pradctsyanti 'ti. 9. tas-
mad u hci 'varh vidvan nati va 'grhatayai bibhiyan na 'lokata-
yaxi. etaz ma etad ubhayarh sa/nnaThsyanti 'ti hai 'va vidyjt.
tatha hai 'va bhavati. 72.
caturthe 'nuvake trtiya4 khandalt. caturtho 'nuvakas samdptah
II. 1.3. i. dev&t vCi brahmano vatsena' vacan aduhran. agnir-

ha vai brahmano vatsah. 2. sa ya sa vag brahmai 'va tat. atha
yo 'qnir mrtyus sah. 3. tarn etaJu vacarh yatha, dhenumh vats
'pasrjya prattamh duhit&i 'vamn eva devct vacamh sarvan kacman
aduhran.' 4. duhe4 ha vai vacarh sarvann 1ccmc-n ya evam veda.
sa haCi 'so 'na nrto vjcam6 devimn udindhe' vada vada vade 'ti.
5. tad yad iha6 purusasya paparh krtam bhavati tad aviskaroti.
abodes as these breaths of him have in this world, so many

abodes these divinities of him come to have in yonder world.
7. Therefore one knowing thus should not be in fear of house-
lessness, nor of worldlessness [thinking]: "These divinities will
make houses for me in this world. They come to be in yonder
world; and therefore they will give me the world." s. And there-
fore one knowing thus should not be in fear of houselessness, nor
of worldlessness. " These divinities will make in this world
houses for me from [their] houses, from abodes of their own,"
he should know; "these divinities will give a world in yonder
world." 9. And therefore one knowingf thus should not be in
fear of houselessness, nor of worldlessness. Let him know
"They will bting about both for me." Verily so it comes to pass.
II. 13. i. Verily, the gods milked speech by means of the calf
of the brahinan. Verily, fire is the calf of the brahman.
2. This speech, that is the brahman; and fire, that is death. From
this same speech-as one would milk a given cow by means of a
calf, admitting [it to her]-even so the gods milked from speech
all desires. 4. Verily, he milks from speech all desires who knows
thus. He, not being unitruthful, kindles (?) divine speech [say-
ing]: "Speak, speak, speak." 6. What evil is done here by man,
12. 14grah-. 15 B. asmil. l6pravada-. 17 B. inserts dyatanebhya.

18 eva t&.
13. 'A. pastena; B. patsena. 2vaks-. 3-ra. "jahe. 5A. udigdhe.
6 amiha.
1dimin,ya- Upanisad-BrdAhmana. 157
yad ihci 'nad api rahasi 'va kurvan manyate' 'tha8 hai 'nad
dtvir eva karoti. tasmantd vava pdpamf na kury&t.9 73.
paicame 'nuvake prathamahi khandah.
II. 14. t. esa u ha vava dIevCn(nm nedistham upacaryo yad

argnih. 2. tarh sddh2 'pacaret. ya enamn asmin loke saddhf 'paca-
r9ati' tam eso 'rmusn-ii loke sddhit 'pacarati. atha ya enamn asmirn
loke na "driyate tanz eso 'musmith loke rn? "driyate. tasmrnd va
agnim s&dhu 'pacaret. 3. tarh ndi 'va hastdbhyrmh sprpen na pddd
bhyaTh na dandena.' 4. hast6bThyCrih sprpati yad asyd 'ntika
avanenikte. atha yad abhiprasCtrayati tat padadbyhrn. 6. sa
enam asprsa tvaro durdhOydrh, dhdttoh. tasmCrd v(t agnir s5tdht
'pacarati. sizdh&ydrh h Ai 'Wii 'narn dadha ti. 74.
paicame 'nuvake dvitiyah khandah.
II. 15. ;. esca u ha vava devdndrn mahdpanatamo yad agnih.

2. tan na vratyarn' adcad4no ' niyCit. yo vai rnahdpane Inaenaty
a naCtt "pcaro h&-i 'namn abhiqafiktoh.' p?atirm4 iva5 hcd 'eniy4t.'
3. atho ha prokte 'pane br?2yat samintsvda 'gninv iti. sa yath(a
that it makes manifest. Although he thinks that he does it

secretly, as it were, still it makes it manifest. Verily, therefore
he should not do evil.
II. 14. I. Verily, he of the gods is to be next served, viz.

Agni. 2. Him one should serve well. Whoso serves him well
in this world, him he (A.) serves well in yonder world. And
who does not care for him in this world, him he (A.) does not
care for in yonder world. Verilv, therefore one should serve
Agni well. 3. Him one should not touch with the hands, nor with
the feet, nor with a stick. 4. He touches him with the hands,
when he washes himself in his neighborhood; and when he
stretches himself out towards [him], then [he touches him] with
the feet. 6. He, being touched, is liable to place him in discom-
fort. Therefore one serves Agni well. Truly, he places such
a one in comfort.
II. 15. l. And verily he of the gods is the most voracious

one, viz. Agni. 2. Therefore he should not eat what belongs to
a vow withouit having given [him]. Verily, if one eats while
the voracious one does not eat, he is likely to fasten on him.
Truly he would eat what is putrid, as it were. 3. So then, when
the meal is announced, he should say: "Kindle the fire." As,
13. 7-ta. 8ath-. 9B. adds e$a u ha vd of the next chap.

14. 1 carati. 2 A. tandenam ; B. tandhdinam.
15. ' pra-. 2 daddsino. 3 abhis(a)Aettadh .4-ir. 5ivamiva. 6 'gni-.
158 17. Oertel,
prokte 'pane preyadsam parivestavaci brftydt tadrk tat.7 4. etad

u ha vava sama yad vak. yo vai caksus sa-ma Srotrami same 'ty
upaste na8 ha tena karoti. 6. atha ya9 adityas sama candramras
srnie 'ty upaste na8 hai 'va tena karoti. 6. atha yo va?tk srnie 'ty
upaste sa eva 'nusthyct, sama veda. vaca hi sConna "rtvijyazr
kriyate. 7. sa yo vacas svaro jayate so 'gnir v2tg v eva vak.
tad atrdi'0 'kadha sa-ma bhavati. 8. sa ya evam etad ekadh,c
sama bhavad vedai 'varh hC&i 'tad ekadha sanma bhavati 'ty
ekadhe 'va presthas sv&n&rn bhavati. 9. tasmad u hai 'varhvi-
dam eva sarnan "rtvijyarh karayeta. sa ha vava sama veda ya
eva/n veda. 75.
paneame 'nuvake trtiyah khandah. pancamo 'nuvakas samaptah.
III. 1. i. eka ha vava krtsna devat& 'rdhadevata evai 'nyith.

ayam eva yo 'yarn pavate. 2. esa eva sarvesamh devanarh gra-
hah. 3. sa hai 'so 'stam na&ma. astam iti he 'ha paeaCd' grahan
cleaksate. 4. sa yad aidityo 'staini agaid iti grahdq? agqd iti hai
'tat. tena so 'sarvah. sa etarn eva 'pyeti. 6. astarh candrama
eti. tena so 'sarvah. sa etam eva 'pyeti. 6. astarh naksatrani
when the meal is announced, one would direct that one's superior
be served [first], even so is that. 4. And that is also the saman,
viz. speech. Verily, he who worships [saying]: "Sight is the
scdman; hearing is the sarnan," he does not thereby perform it.
5. And he who worships [saying]: "1'he sun is the saman; the
moon is the saman," he does not thereby perform it. 6. Now he
who worships [saying]: " Speech is the saman," he at once knows
the saman. For with speech as the saman the priestly office
is performed. 7. The tone which is born from speech, that is
Agni, and speech is just speech. That becomes here one, the
sClman. s. He who thus knows that which becomes one, the
saman [saying]: " Verily that becomes one, the sC2man," he
becomes one, as it were, the best of his [people]. 9. And there-
fore one should cause one knowing thus to perform the priestly
office with the saman. Verily he knows the saman who knows
thus.
III. 1. i. One entire deity there is; the others are half-deities.
[It is] this one namelv who cleanses here (the wind). 2. He [rep-
resents] the seizers of all the gods. 3. He, indeed, is 'setting'
by name. 'Setting' they call here the seizers in the west. 4. In
that the sun has gone to setting, it has gone to the seizers.
Therefore it is not whole. It goes unto that [god]. 5. The
moon sets. Therefore it is not whole. It goes unto that [god].
6. The asterisms set. Therefore they are not whole. They go
15. 7B. tam. 8na. 9yad. I'etr-.

1. l B. paed.
.JdindiQya- Up)anisactd-B4hrmnana. 1.59
yanti. tena tany asarvafni. tany etam eva 'piyanti. 7. anv a,nir
gacchati. tena so 'sarvah. sa etam eva 'pyeti. 8. ety ahah. eti
rdtrih.2 tena te asarve. te etarnt eva 'pctah.' 9. muthyanti dipo na
vai ta4 ratrim prc(fin-yante. tena tct asarvakh. ta etam evC 'piyanti.
io. varsati ca parjantya uc ca grhrdnti. tena so 'sarvah.5 sa etamn
eva 'pyeti. i. ksiyanta apa evarn osadhaya6 evam van?aspata-
yah. tena tany asarvani. t&n?y etam evJ., 'piyanti. 12. tad yad
etat sarvarh ?)Cyunz evCt 'pyeti tasrn&i vayur eva s?ia. 13. sa ha
vcti samavit sa [krtsnanli] sarna veda ya evarh veda. 14. Cath2C
'dhyatmanm. na vCti svapacn vaca vadati. se 'yam' eva prnamn
apyeti. 15. na nanasa dhydyati. tad id,am eva pranam apyeti.,
16. na caks1c,su papyati. tad idam eva pranam apyeti. 17. na
protrena rnoti tad idam eva pranam apyeti. is. tad yad etat
sarvam pranam eva 'bhisarneti tasmat pr&na eva sama. io. sa
ha vai sarmavit sa krtsnak sarna veda ya evarh veda. 20. tad
yad idam &,hur na batet 'dya vati 'ti [sa] hai 'tat puruse 'ntar
niramate9 sa pitrnas'U svedamana aste. 21. tad dhaC tunakarh"
ca kC1peyam abhipratdrinarh ca [kaksasenim] b-rdhmanah parive-
visyarnanm12 up&vavrJaja." 76.
prathame 'nuvake prathamah khandtah.
unto that [god]. 7. The fire goes out. Therefore it is not whole.
It goes unto that [god]. 8. Day goes; night goes. Therefore
they are not whole. They go unto that [god]. 9. The quarters
are confounded; they are not known by night. Therefore they
are not whole. They go unto that [god]. io. Parjanya rains and
holds up. Therefore he is not whole. He goes unto that [god].
ti. The waters are exhausted, even so the herbs, even so the forest-
trees. Therefore they are not whole. Thev go unto that [god].
12. So, as this all goes unto wind, therefore is wind the s&mian.
J3. He is sdman-knowing, he knoWs the [entire] sarman, who knows
thus. 14. Now with regard to the self. One who sleeps speaks not
with the voice. That same [voice] goes unto breath. 15. He
thinks not with the mind. That same [mind] goes unto breath.
16. He sees not with sight. That same [sight] goes unto breath.
17. IHe hears not with- hearing. That same [hearing] goes unto
breath. 18. So, as this all goes together unto breath, therefore is
breath the saman. 19. He is soman-knowing, he knows the entire
s&man, who knows thus. 20. Now when thev say: "Lo ! it doth
not blow to-day," it is then resting within man ; he sits full,
sweating. 21. Now unto 9aunaka Kiipeya and Abhipratarin [KEik-
saseni], while they were being waited upon, a Briihman came.
1. "A. -rah. 3-tah. 4tam. 5 B. inserts sa sdma veda. 8B. es-; A.

sa,lmaZm 8 -yat'l. 9 -mite. 10 -na. 11 A. -Ma. -2vsy 3praja.
160 H. Oertel,
III. 2. *. tau ha bibhikse.' tarn ha nu "dadrate' ko tua ko ve

'ti manyamanau. 2. tau ho 'pajagau
mahdtmanap caturo deva ekah
kas sa3 jag&ra bhuvanasya gopJct':
tarn kapeya4 na vijananty eke
'bhipratcrizn bahudhaJ nivistam5
iti. 3. sa ho 'vaca 'bhipratari 'ma/n6 vava' prapadya pratibrFthi
'ti. tvayJt8 oC&' ayam pratyucya'0 iti.1' 4. ta/n ha pratyuvdcCt1
"tmJ devctntrm uta marty6na/n"
hiranyadanto rapaso"4 ma"5 sutnuh:
mahaCntam asya mahimJnamr" 0hur
autadyamacno yacd" adantam' atti'9
'ti. 5. mahCitnanap caturo [deva] eka iti. ve1g20 va2" agnih. sa
mahatma devah. sa yatra svwapiti2" tad vacanrn prano girati.
6. manap eandramJ's sa mahatma devah. sa yatra svapiti tan
manah" prano girati. 7. caksur4 c&dityas sa mahatm&z devah.
sa yatra svapiti tao caksuh prano girati. 8. protraTn di9as t"25
mahatm2ano devah. sac yatra svapiti tac chrotramn praino girati.
9. tcad yan mahatmanap caturo 'deva eka ity etad clha tat.
io. kas"6 sa2" jagre28 'ti. prcjcapatir v ti kah. sa hCti 'taj jagctra.
III. 2. 1. He begged [food] of them. They paid no attention

to him, thinking: "Who or who is he ?" 2. Ile sang unto them:
" One [god]-who is he ?-swallowed up four magnanimous ones,
being a keeper of creation; hiim, 0 Kipeya, some do not know;
him, 0 Abhipratdrin, settled down in many places." 3. Said
Abhipratarin: "Stepping forward, answer this man; by thee
must this man be answered." 4. Him he answered: "The self
of the gods and of mortals, with golden teeth, defective (?), not a
son. Great they call his greatness, in that he, not beinig eaten, eats
him who eats." 5. 'One [god] four magnanimous ones:' speech
verily is fire; that is a miagnanimous god. When one sleeps,
then breath swallows up speech. 6. Miind [is] the moon; that is a
magnanimous god. When one sleeps, then breath swallows up
mind. 7. Sight [is] the sun; that is a magnanimous god. When
one sleeps, then breath swallows up sight. s. Hearing [is] the
quarters; those are magnanimous gods. When one sleeps, then
breath swallows up hearing. 9. So, when [it is said]: ' One god
four magnanimous ones,' this is what that means. io. ' Who (ka)
is he who swallowed up:' Ka is Prajapati. He swallowed this
2. 1 A. dvibh-. 2drate. 3so. 4B. kdlapeya. 6A. nivindarm. 6 A.

m(a)ma; B. md. 7A. vayya; B. yayya. 8B. ayd. 9B. vava. 10-yucce.
'l'ti. 11-yaca. l3mnaty,. 14B.paraso. 15nu. 16 mabhi-. 17B. yadi.
18A. datam; B. danhtam. 19A. anti. 20A. pa; B. vd. 61B. ya. 22A.
svatipiti. 23A.-na; afterthisinsertsprd4. 14-ar. "5insert mahdtmd.
26A.ka. "SO. "jagar-.
Jaimininya- Upanisad-Briihmana. 161
II. bhuvanasya gopd iti. sa u vava bhuvanasya gopah. 12. tarh

k4peya` na vij- nanty eka iti. nta hy etam eke vij&nanti. 1i. abh
pratdrin bah,udhd6 nivistarn iti. bah/udh hy evdi 'sa nivi.sto
yat prdM ah. 14. dttmd devi<ndnt tuta3n martyanwm iti. *.htmn( Ay
esa dev&i2trnm uta mnartyainaryn. 15. hiranyeadanto rapaso" na"
sunur iti. na hy esa sirnul. si-inurfilpo" hy esa san na" si-nuh.
16. mnahCntarct asya mahimitnant dhbur iti. mnahbntarrl hy" etasya
mahinmana,m ithuh." 17. anrtdyamiino yad adaowtarn" atti 'ti.
anad,yaniitno Ah eso 'dcatam actti. 77.
prathamne 'nuvake dvitiyahl kha9ydai.l.
III. 3. I. tasy di 'sf arr Mtid samud?tdhoI' yad asav 0dityah

tasm(dd qgyatrasya stotre nit 'vAicn nec chriya avachidyq2 iti.
2. SCb es(a evo 'ktham. yat purastdd avz'initi tad etad uktltasya
Viro yad daksinatas4 sa daksinah pakJso yad uttaratas sa' uttarah
pakso yat papcdt [tat] puccharn. s. ayarn eva prana ukthasya
"tmrt. sa ya evam etarnB tkthasyc "Mtrdnam &t,nian pratisthitaD4i
veda sa hd 'muasmin loke s&iijgas" satanus [sarvas] sanb/havati. 4.
pca,vad dbla v(i arnusniuif b/oke yad idam purusasyO "ndc6u vinar
up. iI. 'A keeper of creation:' he, indeed, is a keeper of crea-

tion. i2. 'IHim, 0 Kpeya, some do not know:' for some do not
know him. 13. ' Him, 0 Abhipratiirin, settled down in many
places:' for this breath has settled down in many places. 14. ' The
self of the gods and of mortals:' for he is tlle self of the gods
and of mortals. i5. ' With golden teeth, defective, not a son:' for
he is not a son; for he, having the form of a son, is not a son.
16. 'Great they call his greatness:' for they call his greatness
great. 17. 'In that he, not being eaten, eats him who eats:' for
he, not being eaten, eats him who eats.
III. 3. I. Of it he is the fortuine, the self completely risen (?),

viz. yonder sun. Therefore one should not take breath in (during)
the stotra of the yjyatra [-sdmnan] [saying]: "May I not be cult
off from fortune." 2. That same is the u/ktha. When one takes
breath eastward, that is the head of the uktha; when southward,
that is the right side (wing); when northward, that is the left
side (wing); when westward, that is the tail. 3. This breath is
the self of the uktha. Who thus knows this self of the uktha
firmly established in the self, truly he comes into being in
yonder world with limbs, with a body, [whole]. 4. Verily, that
is certainly in yonder world, viz. a man's two testicles, the penis,
2. 29 -edha. 0 -o. 31 A. -se. 3 nas. 33 A. S. 34B. ahur; and inserts

iti rnahdnta hy etasya mahim dhuh. 35 antam. 36 sunur-.
3. B. samnCdr-. 2 vachc-. 3vd iti. 4A. -inah. 5 sad. 6tad. 16 samhatas.
VOL. XVI. 22
162 IL. Oertel,
karnd?u nasike yat ki/n c6 'nasthika7h na sambhavati. 5. atha

?a evan etam' ukthasyd8 "trn&nanm Ct)mnan pratisthitaTh veda sa
hdi 'va 'mzsnmin' loke s(0nigas satan'us sarvas sambhavati. 6. tad
etad vOiVvwmitram uktham. tad annarh vdi vi9vamn prRwo
mitram. 7. tad dha vipvaCmitraf prarnena tapas(T, vratacaryene9
'ndrasya priyah dAdmo 'pqjag&rn2a. 8. tasrnd u hcdi 'tat provaca
yad'0 idam manusydn dgatam. 9. tad dha sa tquaniqasetda
jyotir etad uktharn" iti. io. jyotir iti dve aksare prana iti dve
annam iti dve. tad etad anna eva pratisthitar. i l. atha /hii
narn janadagnir upanisasadd "yur"2 etad ukthana iti. 12. ayur
iti dve aksare prana iti dve annam iti dve. tad etad anna eva
pratisthitam. 13. atha hai 'narh" vasist/a upanisasada gtcur
etad uktham iti. tad etacl4 annarn eva. annarh hi glqauh. 14. tad
rMh7r yad asya prnanlsya puraqaV par7ramn atha ken1O 'nye" prd-
ntcz 9ariravanto bhavanti 'ti. 15. sa bru2yad yad v0ca vadcati
tad vaca9 carira?h yan manasa dhyayati tan manasap 9arwram
yac caksusa papyati tac caksusva 9ariram yac chrotrena pr?ioti
taG chrotrasya Varbrarn. evami u ha 'nlye prdanac ariravanto
bhavanti 'ti. 78.
prathamne 'nuvaike trtiyah kha.ndah.
the two ears, the two nostrils: whatever does not come into
being boneless. a. Now whoso thus knows this self of the
uktha firmly established in the self, truly he comes into being in
yonder world with limbs, with a body, whole. 6. That same is
the uuktha belonging to Vi9viimitra. Verily, food is all (vi9va),
breath is a friend (mitra). 7. Now Vi9vamitra through exertion,
through penance, through the performance of vows, went unto
the dear abode of Indra. 8. And he proclaimed to him that
which has come to men here. 9. Now he went for instruction
[to him] [saying]: "Light is this uktha." 1o. 'Light' has two
syllables, ' breath' has two, ' food' has two. That same is firmly
established in food. ii. Then Jamadagni went for instruction
to him [saying]: "Life is this uktha." la. 'Life' has two sylla-
bles, ' breath' two, ' food' two. That same is firmly established
in food. 13. Then Vasistha went for instruction to him [say-
ing]: "The cow is this u/tha." That same is just food. For
the cow is food. 14. This they say: " If man be the body of this
breath, how then do the other breaths .(senses) come to have
bodies?" is. Let him say: "What he speaks with speech, that
is the body of speech. What he thinks with the mind, that is
the body of the mind. What he sees with sight, that is the
body of sight. What he hears with hearing, that is the body of
hearing. Thus the other breaths (senses) also come to have
bodies."
3. " A. -tad. 8 A. akth-. 9pr-. 10 tad. 'lutth-. '2 A. (-sada) galur ; B.

tyugCtur. 13 -d. 14 uted. 5 B. ',nyena.
eJdiU'n in ya- l/pnivcz.7 ac-Brdhm aia. 163
III. 4. ,. tad(- eta(l ukt/tarh saptavd/iLhanL. 9asyatte stot?'iyo'

'nuruj)O d/LUyya prayct/acs sFtkt(ar nivit i)(trid/haiLtyat.' 2. iyCam
eva stotriyo 'gpir anuru-jwo vctyur dhcOyyd4 'ntariksam n vragathlo'
dycts s'aktam'i (zdityo Wivit. tatsniCad bahvrcca udite nividam adhil-
yatnte. Ctdityo hi nivit. cli9ah patrid/Ctaniye 'ty adhidevatam.
3. It/a(c '(hyaitinam. etmdndi 'va stotriyah praqj 'nutritah, )rprno
(/La yya' flmlah prag0thaV5 Qirats s'uktarn caskur nivic chrotraum
])aridIhCntyCt'. 4. tad dh/ai 'tcadl eke trist!6hCt p3aridad/ltaty antnt-
st,aab/i 'ke. tristubha tv eva paridadhyat. 5. tad dhai 'tad ekca
etJ vycdh?rtir abhivyJhrtya faflsanti8 inah0Yn mahy 9 sanadhatta
dlevo devycd santadhatta brahma brdChmanyC'` sa madhatta. tad
yat samad/Latta samadh/atte 'ti. 6. tasmCLd iddcntm" purusacsya
'Car'Lrani pratisamhhitani. puruso hy etad 'akt ham. 7. ma/han
i;Lahyac samadhatte 'ti. cagnir vai makdn iyam eva mahi. s. dlevo
devyd samnadhatte 'ti. vdyutr vai devo 'ntariksarh devit." 9. brah-
mia brCthmaniqyc samnad/hatte 'ti. ddlityo vdci bra/uha dyacur" brah-
mani. io. t2CsChW va etasRia devatCtnait h dvayor'4-dvayor deva-
III. 4. i. That same ukthta is sevenfold. Chanted is the sto-

triya (strophe), the anurftpa (antistrophe), the dct/yyd (kindling
verse), the pragOtha (tristich), the suktat (hymn), the tivid (noti-
fication), [and] the paridheniyaiy (closing verse). 2. This [earth]
is the stotriyac; Agni the acntrurpa; Viiyu the dayya; the at-
mosphere the prag&atha; the sky the sacktat; the sun the nivid--
therefore the Rig-veda scholars study the nivid when [the suni]
has risen ; for the sunI is the niiv id-the quarters the paridhd-
ntya. Thus with regard to the divinities. 3. Now with regard
to the self. The self itself is the stotriyaf; offspring the anu-
rfmpa; breath the (dhay?ya; minid the p-ragqdtha; the head the
si/ktac; sight the nivid; hearing tle paridhdniyC. 4. Now some
recite its paridh&niyCt with a tristubh, others with an anustzubh.
But let him recite the paridhtnIyea with a trist'bh. 5. That
samne some chant having uttered these sacred utterances: "He,
the great one, uniited with her, the great one; the god united
with the goddess ; the brcth)na/a united with the brdhrnani. In
that he united, he united." 6. Therefore the bodies of men are
now united respectively. Foor man is this uktha. 7. ' He, the
great one, united with her, the great one.' Verily Agni is he, the
great one, this [earth] is she, the great one. s. ' The god united
with the goddess.' Verily Vayu is the god, the atmosphere is
the goddess. 9. 'The brahm,an united with the brCehmani.'
Verily the sun is the brahman, the sky is the brdhmani. io. Of
these divinities each two divinities make up nine syllables respec-
4. 1 insert 'gnir. ' -ni yarn. 3 om. 4 A. ddhdsya; B. ddhdryya.

bprdg-. 6dhdryya. 'B. -dhatni-. 8insert tad uktham, a gloss. 9-ya.
'0A. -mnahyd. "A. iddni. 12 B. -va. 13-au. '4-yo.
164 1. Oe1tel,
tagor nava-navd 'ksarCmni sampadyante. etad ime" lokJis" tri-

nava bhavanti. ii. tad brahma vCbi trivrt. tad brahmca 'bhivya-
hrtya pansanti. esa u eva stomas so"s 'nucarah. 1'2. yad imam
dhur ekastoma ity ayam eva yo 'yarm, pavate. eso 'dhidevatarn.
prano 'dhyatmam. tasya pariram anncarah."' 13. tad yathO ha
vai man(ta manisaitrarn samprota/n syad- 79.
prathame 'nuvalke caturthah kha#Iah.
ILI. 5. i. -1 eva/n hai 'tasmiin sarvamn idarh samJprotarh gan-

dharv2psarasah papavo manusycch. 2. tad dha munjas' scama-
pravasah' prayayau. tasOai4 ha pviCjanir )ai9yah preyaya.5
3. tasya he&' 'ntariksc6t patitvCt navanitapinda urasi nipapdta.
ta/n ha "ddya 'nudadhdu. 4. tato' hai 'va stomaTn7 dadared
'ntarikse vitatant bahu pobhamdnam. tasyo ha yuktiY' dadar9a.
a. bahispavam,Ctnam dsadya titra' viyi pranya iti kutryct titra9
grhitra" aparnya iti vdcd. didrksetdi 'va 'ksibh,yam puprisetdi
'va karnd6hydm. svayamn idamn manoyuktamn. 6. tadyatra VC
isur atyagro bhavati na vbti sa tato hinastil" tad'2 u vC6 eta/n no
tively. Thus these worlds come to be thrice nine. ni. Verily that
brahman is threefold. llaving uttered the sacred utterances they
chant unto this brahm?,an. And this is also the stoma, this the
anuscera (sequel). 12. When they call him 'possessing one stoma,'
that is he who cleanses here. That [he is] with regard to the
divinities; breath [he is] with regard to the self. The anucara
is its body. 13. As the thread of a jewel would be twinled in
with the jewel,-
III. 5. i. - Even so this all is twined in with it, viz. Gandhar-

vas, Apsarases, domestic animals, [and] men. 2. Now Muriija
Sfimagravasa went forth. 9vdjani, a Vdigya, went before him
3. Falling from the atmosphere, a lump of fresh butter fell down
on his breast. He, taking it, put it in addition [in the fire (?)].
3. Thereupon he saw the stoma spread out in the atmosphere,
greatly shining; he also saw its application (?). 5. Having set
himself about the bahiqpavamdna, he should say r7tra viyi p
niya; titra yrhitra apdcnya, with speech. He should wish to
see with the eyes, he should wish to hear with the ears. This is
of itself yoked to mind. Now when an arrow is too pointed,
verily it then does not hurt. Verily thus he would not attain it.
4 15 B. -du. 16 B. -kau. 17 sa. Is sd. 19 -ranitam.

5. 1 A gloss, the second quotation in 5, is inserted at the beginning
before evamn (B. ev&). 2mduflj-. 3sdhaV-. 4A. sec. m.; B. tamasmdi.
5proydya. 6teto. 7A. -a. 8A. -i. 9 tittra, the first letter may be an 1.
'0grhittra. II A. asti; B. hanasti. 12 yad.
Jdimingya- Upaniscad-Brihmnanct. 16(5
'Ippnitydt. pa ity eva'i 'panyat. tad yathct himbena noIq duayed

evam evai 'nam etayd dIevatayd "nayati. sa yuktah karoti. esa"
eva 'pi yuktah.'4 80.
prathame 'nu,v&ke pahcanmaht khandal. prathamlo 'nuvakas samaptah.
III. 6. ,. yo 'SWU sdnmnah prattim' vedcl prra hc4 'smdi diyate.

!2. dadt2 iti ha vcd ayam agnir dipyate tathe 'ti vdyuh pavate
hante 'ti candramCa om ity a!dityah. 3. esai ha vCti sCimnah prat-
tih.' etCrh ha vai sdmnah prattirh4 sudaksinah ksCtimir vidfrh
cakdra. 4. tCrh hdti 'tidrh hottr va '"jye gdyeni -i itrc&varutnasya
vC t irTh' dadda3' tathhao hantX3' him bhh5t ova iti. pra ha vCb
asmndi diyate. 5. [so] 'py8 anyCn bahn3' uparyupari" ya evam
etd/n sczmnah prattih veda. 6. yaG U hac vcd abahadhtur" bandha-
mcat sdma veda yatra hd7t I)y ena7h na vidur yatra rosanti yatra
parn 'va caksate tad dizal 'pi rdaisthyam Rdhipatyanm annadyam
purodZhd'm" paryeti. 7. agnir hat vdC abandhattr" bandhumat
scdmba. kasmcad vcd hy enam cdCbreoh kasmd?Ctd vCb parycivrtya man-
thanti sCa crCtiqthyaCyct" "dhipbatyJyJ 'nnctddy&tya purodh&ycdi4
jcdyate. s. sa yatra ha va apy evarhvidcaii nCa vidiur yatra ro-
Let him breathe out [saying] simply p)a. As one would attract
a deer by means of a mirror, even thus he attracts it (?) by means
of this divinity. He (?) performs yoked, and he is yoked also.
III. 6. i. That one yonder who knows the delivery of the

sdrman, verily unto him it is delivered. 2. [Uttering] dada, this
fire here shines; [utteringr] tathc6, the wind cleanses (blows);
hanta the moon [utters], orn the sun. 3. Verily this is the deliv-
ery of the scdman. Verily this delivery of the sccman Sudaksina
Ks-dimi kniew. 4. One should sing that same in the Qtjya-chant
of either the hotar or the mJitrdbvarena-priest: dadca, tatha,
hantcd, him bhdt ovd. Verily it is delivered unto himn. 5. He is
muich superior to even many others who thus knows this delivery
of the scmnian. 6. And whoso being without relatives knows the
sCurnan,rich in relatives, eveni where they do niot know him, where
they are arngry at him, where thev overlook him, as it were, he
thus compasses excellence, supiremacy, food-eating, [and] the office
of a purohita, 7. Verily Agni, being without relatives, is the sa-
m,an rich in relatives. For in wlatever way they churn him, from
the wood, or' by turninig, he is borni for excellence, for supremacy,
for food-eating, [and] for the office of a purohita. s. Verily even
5 13 -so. 14-tih.
6. 'pratiTh. 2 A. tadan; B. daddn. 3 A. praktih ; B. pravrktih.
5taumt. 6B. inserts hanta3. 'A. OM. 8 apy. 9-hi2ny. '0A. -upa.
1l -dhu. la -dhat. 1; Mre.sth-. 14 A. -aye.
166 1. Oertel,
santi yCa-tra Pali 'vcc cak.sate tad dNo 'pi prcisthyant" adthipat-
yami anadet(yanb purodhaOm paryeti. 81.
dvitiye 'nuvdvke prathama7i khaya/i.W.
III. 7. i. seayama nu tatra yatrci 'nar vidua. 2. suclaksino ha

vGbi kss-6imih pracsnctalir' jdb&ldu te ha sabrahmac&rina jsith.
3. te he2 'ne bahu japyasya ca 'nyasya c&' wnacire' pracinapalip4
ca jdhdl&u ca. 3. atha ha sma sirdaksinah n ksdintir yad eva
yaj'iasyd 'nljo yat sueviditam tad dha smcti 'va prechati. 5. ta u
ha va apodit- vyjkrocamJndV6 cerup' pctdro duranfcdna iti h
sma' sudaksinamh ksaonimm dkro9anti9 prictnap4lip'5 ca jdbcdl&u.
ca. 6. sa ha snma "ha sudaksin2ah ksc4imir yatra bhityisthah kttru-
paic&tlis samdrata bhavitaras tan na esa sanhvddo na 'npadrste
9uadrj, iva safivadisyJrmaha`0 iti. 7. td u ha vc&i jabc-a1c-2- didtk-
sdte'" pukrap ca gocrau12 ca. tayor ha prdeinapilir vrta"3
udgatd. 8. sa tad dha sudaksino 'nub ubudhe jdbalau hi diksi-
sdtdm2' iti. sa ha safitgrahitUram14 uvJca "nayas.f.'7 're jabalau
ha 'diksisCdttdm 6 tad gamisyasva iti. 82.
dvitlye 'nuv&ke dvitiyah.t khatiqah.W.
where they do not know one knowing thuis, where they are angry
at him, where they so to speak overlook him, he thus compasses
excellence, supremacy, food-eating, [and] the office of apurohita.
III. 7. i. And [that happens] of itself where they know him.

2. Sudaksina Ksaimi, Prticinag9lMi, the two JabTIas--they were
fellow-students. 3. These, viz. Pracinag5t1i aind the two J:bTalas,
recited much of what is to be muttered and of other [prayers].
4. Then Sudaksina Ksfiimi used to ask [them] concerning that
which is easy of the sacrifice, concerning that which is well
known. 5. And they, being distracted, kept crying out: "i Qdra,
ignoramus !" Thus they, viz. Priacinag9ali and the two JRbMlas,
used to cry out against Sudaksina Ksdimi. 6. Then Sudaksina
Ksaimi used to say: " Where most of the Kurupalicalas shall be
assembled together, there slhall be this disputation of ours; we
will not dispute without witnesses, like Codras." 7. Now the
two Jabalas, Qukra and Gogru, consecrated themselves. Of them
Priicinagli [was] chosen udgattar. 8. Then Sudaksina became
aware: "The two JTibalas have consecrated themselves." He
said to his driver: - "Sirrab, conduct [me thither]. The two Jmba-
las have consecrated themselves. Thither we will go."
6. 15 parl.
7. 1 -VCthlir. 2 B. hai. 3'rfhc-. 4-ala. -s ai. 6py; A. -c. 7 A.
coruv. 8 a. 9 akog- 10 -patisy-. 1Idadi-. 1 -rui. '3-pr-. 14sacrhsaih-.
15 -lig. 16 didiks-. 17 -ytsvCt.
Jdirninq7,Jya- Up Ban rad-Brahmana. 16f3
III. 8. i. tasya ha jititika' a9rumukha ivCt "sur anyataraTh

v& ayam upaqgadd iti. 2. atha ha smct vcdi yah p,)ura br
dIyarin vadaty anyataraKim upaOgadt iti ha sintai 'narn nanyante.
attho ha smait 'namn gnican iV&t 'VO 'p)asate. 3. talia ha sa4qlqr
hUto 'v(aca 'tha yad bhagaioaas te ta6bhyarh na kuealaTh kathe'
'tthCan atthe 'ti. 4. on iti ho 'va-ca gacntavyani ma Oca-tryas.
sayamann amnanyate 'ti. 5. sa ha ratham &stha-yapradAchvayatrh
cakara. tailt ha sina prat7ksmate. 6. kamt janite 'ti. sudaksina
iti. na vai nutnamh sa idam abhyaveyatd iti. sa eve 'ti. 7. sa ha
sop&n&d( ev&c 'ntarvecly avasthc&yo 'vCtCaz 'nga nv itthadar g.rha
iti. taTh ha ni 'ni-tdatisthasat.5 sa ho 'vaCa 'nitttCtta' ma7 ecihi.
k?sajino 's7 ['ti]. tad inae kurutpacCala avidatr8 anRtthaCtOi 'va
ta iti ho "cah. s. tamh ha kantyCtn bhrato 'vica1` 'nattistha"
bhagava itdg&t&ram iti. tak hd 'n'attasthau. 9. sa ho 'vaca triq
vati ?-hqa1ate puruso jayate. pitur eva 'grqe 'd2id jayate 'tha m
tur atha yaji-It. io. trir2 v13 eva" mriyata" iti. sa yad dha va
enam etat pitar yonyarh reto bhWta9l sincati- 83.
dvitiye 'nuvake trtiya4 khanadash.
III. 8. i. Now lis relatives were tear-faced, as it were [saying]:

" 'This one bath gone unto one or the other." 2. Now whenever
one formerly enigaged in a theological disputation, they used to
think of him: " lie hath gone unto one or the other;" and they
used to wait on him as oni one dead. 3. The driver said to him:
" Since, sir, thou art not on good terms with these two, why dost
thou speak thus ?" 4. "Yes," he said, "I must go; the teacher
thought [them] easily governed." 5. Ile, mounting the chariot,
drove off. They catch sight of him. 6. "Do you know who
this is?" "Sudaksina." " Mav he not come down hither now."
" [It is] just he." 7. He, descending from the steps within the
sacred enclosure, said : " erily now is it thus, 0 householder ?"
He did not wish to attend uipon him. Hle said: " Be thou attending
upon me ; thou art [dressed] in the skin of a black antelope."
These Kurupanctlas knew this. " He is thy attendant," they
said. s. His younger brother said to him : "Sir, attend upon the
ud,qatar." He attended upon him. 9. He said: "Verily thrice,
0 householder, man is born. From his father he is born first,
then from his mother, then from the sacrifice. io. And thrice he
likewise dieth. When his father emitteth him as seed thus into
the womb,-
8. l B. -m. 2 B. t-. 3 Ctr-. 4 sity-. 5-sthas-. I -utddha-. In. iin-

sert iti. 2 A. grato. '0A. va. 1' anittist(ha. 1' A. triv. "3A. a; B. ft.
14 A. om. 15 B. triyata.
16S 11. Oertel,
III. 9. i. - tat pratharnarn rnriyate. 2. andhar' iva vRi

tamno yonih. lohitastoko va'2 v<ti sa tadct abhavaty apmm va
stokah. kiih hi sa' tad C(hhavati. 3. sa gJas t-,7b devatmrh veda
.yam ca sa' tato 'nutsantbhavati yc2 cai4 'namh tarn mnrtyum ativa-
hatz sa ud,qCtO mrtyum ativahatti 'ti. 4. atha ya enam etad
diksayanti" tad dvitiyam niriyate. vapanti keparmafrftni. nli-
krntanti nakh&6n. prratyai-janty" algcani. pratyaceaty'" aiigulilh.
apavrto' 'pavestita' caste. na juhoti. na ya*jate. na yositarih' ca-
rati. arn&nusim v&eahi vadati. mrtasya vav2i 'sa' tadCt riuparn
bhavati. 5. sa yas trh devatCtbh veda yairn ca" sa tato'nsarn-
1)havati y4z ei-t 'na/ri tam rnrtyum ativahati sa ?tdcqata rnj-tyurn
attivahati 'ti. 6. at/ha ya enanz etad asmdl lokct )retarh cityrn
iUidadhati tad trtGyanz mriyate. 7. sa yas" tirn devatJIuh vedla
yc&rT ca sa tato 'nusarmbhavati yc& ce7i 'na7ri tan, mqrtyurin ativa-
hati" sa tudgdtCa mrtyuni ativahati 'ti. s. etcivad dhici 'vo" 'ktvai
rathamn tsthaya pradhRivayCiTh eakara. 9. tarn ha jabrnlarn pra-
tyetarh kaniydn bhr&to 'vaca kbm" bhavafi" chi-clrako vcacan?,
av&d; 'ti. hastinct gatdhan aisjr iti. io. pra hdi 'vCi 'narhi tac
chaVaiisa yahb katham avocad bhagaea iti. gas traya?nibiz nytgi -
nstrh sThnna 'tivharTh veda sa udg&t&, mrtyumn ativahiat 'ti. 84.
dvitiye 'nuv&ke caturthai,t kha7nd/ah..
III. 9. i. "- Then he dies for the first time. 2. Blind darkness,
as it were, is the womb. He thus becomes either a drop of blood
or a drop of water. What, pray, does he thus become ? s. He
who knows that divinity after which he thence comes into being
and which carries him beyond this death-he as udgaztar carries
beyond death. 4. And when they thus consecrate him, then
he dies for the second time. They cut [his] hair and [his] beard.
They trim [his] nails. They anoint his several limbs. He bends
his fingers. He sits uncovered, stripped off (?). He does not
offer oblations, he does not sacrifice, he does not approach a
woman, he speaks non-human speech. Verily he then has the
form of one dead. 5. = 3. 6. And when they lay him, having
departed from this world, upon the funeral-pyre, then he dies for
the third time. 7. s." 8. Having said this much, mounting the
chariot, he drove off. 9. To this Jabala, having come back, [his]
younger brother said: "Sir, what words bath the 9ftdra spoken?
Thou hast sought a shallow with an elephant." He (the older Ja-
bala) set that forth to him who [had said]: " How bath he spoken,
sir ?": "IHe who knows the carrying-over of the three deaths
by means of the sCrman, he as udgCitar carries beyond death."'
9. 1anth-. 2vo. 3 B. s. 4e. I A. d'-. 6-ajaty. 7ava-. 8ytu.s-. 9sa.

"IB. inserts kt. 11yaitas. 12 -ti 'ti. 3 vt. 4 insert vahati 'ti, can-
celled in B. 15 yaj-. '6-vac.
wJfaiwnetya- (panI.sad-BRrdAmanac. 169
III. 10. i. taTh vava bhagavas te pito' 'dgdt&ram amanyate

'ti ho 'vaca. tad u ha pracinaWdl& vidur' ya esam ayarh vrta
udgczt& "sa.3 tasmin ha na 'nuviduh. 20 te ho "cur anudh&cvata
k1nd4viyant4 iti. tam ha 'nusasruh.' te ha kandviyani udgat&rarn
cakrire brahmdnamr pricinaedlim. 8. tarh ha 'bhyaveksyo' 'vacai
yvam esa brahmano moghaya vaddya na 'glayat. sa na 'nu samno
'nvicchat7i 'ti. ati hcci 'vai 'narh tac cakre. 4. sa yad dha va'
enarmn? etat pitet yonyajnh reto bhftarh sinicaty adityo ha?i 'narn
tad yon yCrh neto bhfttarTh1 siincati. sa ha 'sya tatra mrtyor ipe."
5. atho yctd evWi 'nam etat pita yonya&h reto bhataTh sificati" tad
dha vava sa tato 'nusambhavati prjinarh ca. yada hy eva retas
siktarn prana dvipaty atha tat sanmbhavati."4 f. atho yad evcti
'nam etad diksayanty agnir hai WvUi 'narh tad yonydmh reto bhi-
tamT sinicati. sa hai 'va 'sya tatra mrtyor ipe."5 7. atho yam evai
'tarn vaisahjantya9m dhutim adhvaryur juhoti tam eva sa tato
'nusambhavati chandduisil6 cai 'va. 8. atha ya enam etad asmal
lok&tt pretarh city&m a dadhati candrama hai 'v4i 'nami tad
yonyz?h reto bhuata sinicati. sa u hai 'va 'sya tatra mrtyor ipe.
9. atho yad evai 'nam etad asmdtl" lok&tl7 pretamh cityam ada-
III. 10. i. He said: "Sir, verily, thy father thought him an

udgatar; and the Praclnag9las know it, who of them was the
chosen udgCtar here." To him they did not assent (?). 2. They
said: "Run after Kandviya." They ran after him. They made
K5ndviya the ucdqdCtar, [and] Prdcinaqdli the brahman-priest.
3. He looking down at him said: " Thus this Brahman was not
averse to idle talk. He doth not strive after the subtle of the
s&cman." He did this beyond him (?). 4. When the father
thus emits him as seed into the womb, then the sun thus emits
him as seed in the womb. He there lords over this death.
5. And when the father thus emits him as seed into the womb,
verilv he thenice comes into existence after that [seed] and after
breath. For when breath enters the emitted seed, then it comes
into being. 6. And when they thus consecrate him, it is Agni
who thus emits himii as seed into the womb. He there lords
over this death. 7. Now what vaisarjana-offering the adhvaryu
offers, after that he thence comes into existetnce and after the
metres. 8. And when they thus lay him, having departed from
this world, on the funeral pyre, it is the moon who thus emnits
him as seed into the womb. He there lords over this death.
9. Now when they put him, having departed from this world,
10. 1 A. -e. 2 visur. :sah. 4B. kWltydvayam. 5-srah. 6B. brdhma-

iai. 7-peksya 8 A. nvc-. B. ra)tam. '0B. om. "A. rat-. 1 B. -o.
iinsert atho 'vaca. 4insert atho ya enam etad diksaytnty .... tatra
mrtyor ive. "5insert atho yad evai 'nam etad dcAksayanti. 16A. asi.
17 -an. "I B. -vanti Iti.
VOL. XVI. 23
170 H. Oertel,
dhaty atho ya ev7ti 'ta avoksan-ya apas ta eva sa tato 'nusam-

bhavati"8 pr&namn v eva. prano hy apah. io. tarh ha va evamnvid
udgCtta yajamanam om ity etena 'ksarena "dityarn mrtyum
ativahati vag ity agnirh hum iti v&yunz bMO iti candramasan-.
n. tan"9 va etdn mrtyun samno 'dgata "tmqnana ca yajamanarh
ca 'tivahaty orn ity etena '1saregia pranen& 'rnunr "dityena.
12. tasyai 'sa ploka
utdi 'Sdh jyestha20 uta va kanistha
utai 'srm putra uta va pitai 'sam:
eko ha devo manasi pravistah
purvo ha jcjnie sa u garbhe 'ntar
iti. 13. tad yad eso 'bhyukta2' irnam eva purusam yo 'yarn
achanno22 'ntar orn ity etenai 'va 'ksarena pranendi'va 'mun2i
'v2 "dityena [ . 85.
dvitiye 'nuvake pancamah khandah. dvitiyo 'nuvakas samaptalt.
III. 11. i. trir ha' vai puruso mriyate trir jayate.2 2. Sa hat
'tad eva prathamam rnmriyate yad retas siktarh sambhAtWam' bha-
vati. sa pr a'nam eva 'bhisambhavati. dpdm abhijayate. 8. athai
'tad dvitiyam rmriyate yad diksate. sa chandansy eva4 'bhisam-
on the funeral pyre, now what the waters for sprinkling are,
after those he thence comes into existence and after breath also.
For breath is the waters. io. Him sacrificing an udcq&tar who
knows thus carries beyond the sun, [i. e. beyond] death, by
means of this syllable, viz. om; [saying] vCbC [he carries him]
beyond Agni; Isaying] hztm, beyond Vayu; [saying] bha, beyond
the moon. 1i. Verily beyond these same deaths an udgatar
carries himself and the sacrificer, by means of this syllable,
viz. omw, by means of breath, by means of yonder sun. 12.
About this there is this ploka: "Is he the oldest of them or
the youngest? Is he their son, or their father? Truly one
god is entered in the mind ; he was born of old and he is within
the womb." ia. In that he is spoken of, this same man who is
concealed within, by just that syllable om, by breath, by yonder
sun [. . ].
ILI. Il. i. Verily, thrice man dies, thrice he is bornl. 2. Thenl

he dies for the first time, when the seed, emitted, comes into
being. He is converted into breath; he is born into space.
3. Then he dies for the second time, when he consecrates himse
He is converted into the metres ; he is born unto the sacrificial
10. 19A. td. 20jdistha. 21 B. hyu-. 22 achannt.

11. 1 A. he. 2 insert sa hai 'tad eva prathamamn mrtyate. trir jayate,
:sabh-. A. ova.
J1iimin7ya- Upanisad-Brihrnana. 171
bhavati. daksinflmn abhijdyate. 4. athki 'tat trt7yam mriyate

yan' mriyate. sa praddhdm eva 'bhisambhavati. lokam abAh?-
yate. 5. tad etat try&vrd6 gayatramh ,ayati.7 tasya prathamay&
"vrte 'mam8 eva lokamj ,ayati yad u ca 'smin loke. tad etena cai
namn pranena samardhayati9 yam abhisambhavaty eterh ca
'smn& QdYam'0 prayacchati yam abhhjayate. 6. atha dvitiyay&
"vrte 'dam eva 'ntariksamh jayati yad u ca 'ntarikse. tad etdi.v
cai" 'na?ni chandohhis samardhayati9 yany abhisambhavati. eta,mh
ca, 'smaii daksindn? prayacchati ya,m abhijayate. 7. atha trti-
yaya "vrta 'mum eva lokan jayati yad u ca 'musmrin' loke. tad
etaya caii'narh praddhayd samardhtayati9 yayaii'vai 'narn etac
chraddhay7 'gndv`2 abhyadadhati sam ayamr ito bhavisyati 'ti.
etarh, c(7 'sgmti lokamn' prayacchati yam abhij Cyate. 86.
trtiye 'nuvake prathamah khandah.
III. 12. i. etad vai tisrbhir Rvrdbhir i)naMz ca lokoAn jayaty

et&ip cai 'nam bhfttis s8amardhayati2 yatny abhisarnbhavati.
2. atha va ato hin7kCtrasyi 'va. tarnt ha' svarge loke santam4
mrtyur anvety5 apanayj,. 3. prir' va esa praja2patis sarmno y
dhiiikdrah. tam id7 udaqta- _priy& praj patina hinikarena m
gift. 4. Then he dies for the third time, when he dies. He is

converted into faith ; he is born into [his] world. b. Therefore he
sings the gayatra [-chant] in three turns (avrt). Bv its first turn
he conquers this world, and what there is in this world. Thus he
causes him to thrive with that breath into which he is converted,
and he gives him that space unto which he is born. 6. And by its
second turn he conquers this atmosphere, and what there is in the
atmosphere. Thus he causes him to thrive with those metres
into which he is converted, and he gives him that sacrificial gift
unto which he is born. 7. And with the third turn he conquers
yonder world, and what there is in yonder world. Thus he
causes him to thrive with that faith with which faith they lay
him into the fire [saying]: "This one, from here, will come to
life ;" and he gives him that world unto which he is born.
III. 12. 1. Verily, thus with thlree turns he conquiers these

worlds, and he causes him to thrive with those things into
which he is converted. 2. Now from here concerning the
hifikara. After him, being in the heavenly world, death goes,
hunger. 3. The hiinkaCra is the fortune, Prajapati of the sa-
man. That death the udgcltar drives away by means of for-
11. 5 -m. 6 triy-. I B. -anti. 8 imn-(!). I -mrdh-. '? insert nyabhisam-

bhavati, cancelled in red. 11 ca. 12 'Vndv. 13 -a.
12. ' vok-. 2-mrdh. aA. om. 4B. sitam. B. aneti. fri. ed.
172 H. ()ertel.
tyum apasedhati. 4. hum me 'ty aha ma 'tra nus ga yatrai 'tad

yajam&na iti hati 'tat. 5. sa yatha preyasa siddhah p-p-yar-
prativijata9 evam'? hati 'va 'smc-n mrtyuh papma prativijate.9
6. yan me 'ty aha candrama vai ma masal. esa ha vai ma
mrsah. t wsman me 'ty aha. bha" iti hat 'tat paroksene 'va. yas-
ma&d v eqva nme 'ty a/ha yad v eva"2 me 'ty ahai 'tani trini. tasmnan
me 'ti brityat. 87.
trtiye 'nuvake dvitiya4 khandah.
III. 13. i. hu hha itti brahmavarcasakamasya. bhati 'va hi

brahmnavarcasam. 2. hum bo' iti paputkamasya. bo iti ha pacavo
vadyante. a. hum bag iti crikamasya.' bag iti ha prtyamn pana-
yanti. 4. hunt bha ova6 ity etad evo ypagitam. 6. mahad iva
'bhiparivartayan gayed itti ha smca "ha na/ko rahagrCamo nmaha-
nive9o bhavati 'ti. sa yatha, sthanum arpayitve' 'tarena4 ve
'tarena va pariyayat" tadrk tat. 6o tad u ho 'vaca patyayanth
kasmai kamaya sthanum arpayet. atho 'paffttam evati 'tat. nai
'vai 'tad6 adriyete' 'ti. 7. [iti] u?u hkitkaraanJm.8 atha va ato
nidhanam eva. ova iti dve acksare. anto vat samno nidhananm
tune, of Praj5pati, of the hi'iklara. 4. He says hum ma: that

is "Do not now go thither, where the sacrificer now is." As,
driven by a better one, a worse one trembles before him, even
so death, evil, trembles before him. 6. As for his saying ma,
ma is the moon, the month. Verily, this month is ma,. Therefore
he says mat; that is bha, in an occult way, as it were. As to
why he says ma-in that he says ma, there are these three [mea
ings]. Therefore he should say ma.
III. 13. 1. Hum bhha are [the utterances] of him who desires
lustre in sacred lore. For lustre in sacred lore shines (<bh/i),
as it were. 2. HIhim bo are [the utterances] of him who desires
cattle. For cattle low bo. 3. -Hut bag are [the utterances] of
him who desires fortune. For saving bag they. extol fortune.
4. Haim bha, ova, that is sung in response. "Let him sing turn-
ing about unto something great, as it were," Naka used to say;
"he becomes the owiner of a great village, the owner of a great
resting place." That is as if, having caused to run aigainst a post,
with another or another one should go about [it]. 6. [But] Qa-
tyayani said regarding this: "For what purpose should he cause
to run against a post ? Now that is sung in response. Let him
pay no attention to that." 7. So much about the hiAkaras. Hence-
forth regarding the nidhana. Ova, is two syllables. Verily the ti-
12. 8insert iti. -vica-. 'Oeevam. " bh&ga. 12"iva.

13. X vo. 2 vrik-; A. -su. 3-va; A. ayitvJ. 4 B. -ree. 5paryya-. 6
'ta,hd. 7-Andr, 8 hinkatk-. ?
e,1fimin7ya- (Jpaqni,ad-Brdhmnaia. 1T73
antas searqo lokJndm anto bradhnasya vistapam. s. tam etad

udg&tt yajamdnarn om itty etencd 'ksaren' 'nte svarge loke da-
dhdti. 9. ya u ha vu apakcso vrksadgram gacchaty ava vai sa
tatah padyate. atha yad v0i paksi vrjksCgre yad asidhdrdydTh
yat ksiuradhdr&ydrn cste na v&i sa tato 'vapadyate. paksabhy&rh
hi sarnyata' aste. lo. tarn etad u(dgcttca yajamr&narm orm ity etenC&
'ksarena svarapaksarh Ayrtvd 'nte svarge loke dadh0cti. sa yath&t
paksy abihhyad Js7tti 'vam eva snar,qe loke 'hibhyad aste 'thu"
"carati. ji. te ha va ete aksare devalokap cciii 'va manusyalokaf
ca. ddityap cca ha vd ete aksare candramrd9 cca. 12. ciditya eva
devalokap candramt mnan?nqyalokcah. orm ity Odityo`' vayq iti ca
drarnzh. i3. tamn etad udg&tJ yajamnCnamn om ity etena 'ksaren(
"dityarh devalokarh gamayati. 88.
trtiye 'nuvdke trtiyah khanbdah.
III. 14. i. tar ha "gatarn prechati kas tvarm asi 'ti. sa yo ha

namnd va gotrena va prabritte tarn ha "ha yas te 'yam rnayy'
atma '6bhfd esa te sa iti. 2. tasmin lid "tman pratipat. tam'
rtavas sampaddryapad grhitarn? apakarsanti. tasya hai 'horatre
dhana is the end of the sdman, heaven is the end of the worlds,
the summit is the end of the ruddy one. s. Thus the udqdtar
places the sacrificei by means of this syllable ont in the end in
the heavenly world. 9. Verily he who without wings goes up
to the top of a tree, he falls down from it. But if one having
wings sits on the top of a tree, or on the edge of a sword, or on
the edge of a razor, verily he does not fall down from it. For
he sits supported by his wings. io. Thus the udgatar, making
him, the sacrificer, by means of that syllable om possess sound as
wings, puts him in the end in the heavenly world. As one with
wings would sit without fear, even so he sits without fear in the
heavenly world, [and] likewise moves about. ii. These same two
syllables are the world of the gods and the world of man. The
sun these two syllables are, anid the moon. 12. The sun is the
world of the gods, [and] the moon is the world of man. The sun
is onw, the moon is vac. 13. Thus the udgOtar causes him, the
sacrificer, to go to the heavenly world by means of this syllable
om.
[II. 14. i. Him, having come, he asks: " Who art thou?" When
he announces himself, either by his [personal] namne or by his family
[name], he says to him: ";This self of thee that hath been in me,
that same is thine." 2. In this self is the beginning (?pratipat).
Him seized. .. .. the seasons drag away; of him day and night
13. 9himisayata. 'IA. -o. "l-e. 14. ' B. -dhy. Ita.
174 H. Oertel,
lokam &pnutah. a. tasma u hai 'tena' prabruvita4 ko 'ham asmi

suvas tvam. sa tvtrh svargya?hi svar agabrm iti. 4. ko ha vai
praj-patir atha hti 'varhvid eva suvargah.' sa hi suvar gacehati.
5. tarh ha "ha yas tvam asi so 'hamn asmi yo 'ham asmi sa tvam
asy ehl 'ti. 6. sa etam eva suk?ftarasam pravipati. yad u ha va
asmnin loke manumsyd yajante' yat s&dhu1-8 kurvanti tad esam izr-
dhvam anndtdyam utsidati. tad amurn candramasam mnanusya-
lokam pravipati. z. tasye' 'dam minuwanik4panam," andam
udare" 'ntats sambhavati. tasyo "rdhvam" ann2dyam utsidati
stanav" abhi. sa yad djc5yate 'thci 'sm2ti m&ttd stanam aunlidyam
prayacehati. 8. ajdto ha vuii tdvat puruso y2van na yajate.14
sa yajnenai 'va jayate. sa yathai 'ndam prathamanirbhinnam
evam eva. 9. tada tamh ha v& evamvid udg&tt yajamanam om?,
ity etena 'ksaren&t "dityarn devalokarh garmayati. vag ity asmd
uttarena 'ksarena candramasami5 ann&dyam aksitim prayac-
chati." io. atha yasy&i 'tad avidvdn udgayati na" hai 'v&i
'narh devalokarh gamayati no enamt ann&dyena samardhayati.l8
i. sa yatha 'ndarh vidigdharh" cayitd 'nnadyam alabham&nam
evarn eva vidigdhac pete InnYidyam alabhamanah.'" 12. tasmad
obtain the world. 3. To him he should answer thus: "Who (ka)

am I, heaven [art] thou. As such I have gone to thee, the heav-
enly heaven." 4. Verily Prajapati is who (ka), and he who knows
thus is heaven-going; for he goes to heaven. 5. He says to
him: ";Who thou art, that one am I; who I am, that one art
thou; come !" 6. He enters this sap of good deeds. And what
men in this world sacrifice, what good [deeds] they do, that of
them rises upward [as] food-eating; it enters yonder moon, the
world of men. 7. This human-like egg of him comes into being
within the belly. Of it the food-eatinig rises upward toward the
two breasts. When he is born, then the mother offers her breast
to him for food-eating. s. Verily unborn is the man in so far as
he does not sacrifice. It is through the sacrifice that he is born;
just as an egg first burst. 9. Then the udgitar knowing thus
causes him, the sacrificer, through this syllable, viz. om, to enter
the sun, the world of the gods. By means of the next syllable,
viz. vac, he gives him the moon, food-eating, imperishableness.
io. But whose udgitha one not knowing thus sings, verily he
does not cause him to enter the world of the gods, nor to
thrive through food-eating. 11. As an egg would lie besmeared
(?), not receiving any food, so he lies besmeared (?), not receiving
14. 3t&ina. 4 -brav-; A. -vit. 5A. -gam. 6susvar-; B. -mh. IB. ja-
yante. 8A. sa-. 9A. -di. '0-saA nik-; after it insert idam. 1' B.
adere, 12ddhv-. 13 -nac. 14B. jayate. 15A. -sa. '6 -yak.siti. 17nd.
"I mrdh-. 1
Jdiminiya- Upacnisad-BrhAmanca. 1 75
u hai 'varnvidamr evo 'd,qdpayeta. evarhvid ihdi 'vo 'dgatar iti

hitah prativrnuyCt.2' 89.
trtiye 'nuvake pancamah khandah. trttyo 'nuvakas samdptah.
III. 15. ,. vdg iti he' 'ndro vipvai2mitrayo 'kthtam' uvaca. tad
etad vipv&rnitrJ upasate vatcain eva. 2. manur ha vasisthaya
brahmatrvam uvdca. tasmdd 4h1ur vasistham eva brahmne 'ti.
3. tad u vd dhur evarhvid eva brahrmc. ka uz evamvidaTh vasis-
tham arhati 'ti. 4. prajapatih pr(j}janiqata. sa tapo 'tapyata.
sa &ikcsata hanta nu pratisthdrh janayai3 tato yah prajais srak-
sye4 ta' etad eva pratisthasyanti na 'pratiqth0ip carantih prada-
ghisyanta iti. 5. sa imamh lokan cajanayad antariksalokarm
amuih6 lokam iti. tan imans trin iok&fn janayitva 'bhyayrtmyat.
6. tan samatapat.' tebhyas sakhtaptebhyas tr7ni Vuhkrcny uddyann
agnih prthivyd vctyur antarikscd (tlityo divah. 7. sa' etiini
p,ukrdni punar abhy eva 'tapat.' telhyas sa7rhtaptebhyas triny
eva pukrany itdCtyann .gveda eva 'grner yajucrvedo vCtyos saina-
veda ddityat. 8. sa etetni yukricni punar abhy evdc 'tapat. tebhyas
any food. 12. Therefore he should cause only one knowing thus
to sing the udgitha. Only one knowing thus here being ad-
dressed with "0 udgdatar" should answer.
III. 15. 1. Indra said the uktha for Vi9vamitra [with] vdc.
That same the descendants of Vi9vdmitra worship, just speech.
2. Manu declared to Vasistlia brAhman-hood. Therefore they
say: " The brahmauz belongs to Vasistha." 3. This they also say:
"One knowing tbus is the brahman-priest; and who is equal to a
Vasistha knowinig thus ?" 4. Prajapati was desirous to have
progeny. He performed penance. He considered: " Come now,
I will generate a firm footing. What offspring I shall generate
thereafter, that will thus stand firin; it will not, moving about
withoit firm foundation, fall (?)." He generated this world, [also]
the world of atmosphere [and] yonder world. Having generated
these three worlds, he toiled upon [theni]. 6. He heated them
together. From them being heated together three bright [bodies]
went up: Agni from the earth, Vayu from the atmosphere, the
sun from the sky. 7. He again heated these br-ight [bodies].
From them being heated together three bright [bodies] went up:
the Rigveda from Agni, the Yajurveda from Vdvyu, the Samaveda
from the sun. 8. He again heated these bright [bodies]. From
14. 2I -ruxnu-.
15. 1 hdi. 2 utth-. 3A. jaye; B. janaye. 'rk-. 5 tamn. 6 -mu. 7 sam-
abhavan. 2ssa. 9-n.
176 HI. Oertel,
sarntaq1tebhyas triny eva pu

bhtuva iti yajurvedat svar iti samavedat tad10 eva. 9. tad dha
vdi trayyai vidyayaii pukram. etavad idarh sarvamn. sa yo vai
trayir vidyarn viduso lokas so 'sya loko bhavati ya evarn veda.
90.
caturthe 'nuvake prathama4 khandah.
ILL. 16. i. ayarh vdva yajno yo 'yam pavate. tasya vak ca

manap ca vartanyau. vaca ca hy esa etan manasa ca vartate.
2. tasya hota 'dhvaryur udgdte 'ty anyatariTh vaca vartaniTh
samnskurvanti. tasmat te va,ca kurvanti. brahmdti 'va manasct
Inyataram.1 tasmat sa tftsn7nm a,ste. 3. sa yad dha so 'pi sti2ya-
mine va pasyamdne va vdvadyamnana dsitd 'nyatarrn, eva 'sy&
'pi tarhi sa va,ca vartanirn sarhslcurydt. 5. sa yatha purusa
ekapad yan bhresann2 eti ratho vai 'kacakro vartamana' evam
eva tarhi yajnio bhresann eti. s. etad dha tad4 vidv&n brahman,a
uvdca brahmncam pritaraouv&ka up1ckrte' vzvadyamanam
dsinarnm ardha7' v<t imne tarhi ya$aasy& 'ntaragur8 iti. ardhaTh
hi te tarhi yajnasyJ 'ntariyuh.9 6. tasmdd brahm& pr&taranu-
vdka tup&krte v&ca/nyama ais'-ta "paridhiniyiyi a vasatkdrad
them being heated together three bright [bodies] went ip: bhits
from the Rigveda, bhuivas from the Yajurveda, svar from the
SAmaveda, just so. 9. That is the brightness of the threefold
knowledge. So great is this all. Verily what the world is of
him who knows the threefold knowledge, that becomes the world
of him who knows thus.
III. 16. 1. This sacrifice verily is he that cleanses here. Speech

and mind are the two tracks of it. For thus it rolls along by
speech and mind. !. Of it ' hotar,' adlhvaryu,' I'udgitar' arrange
the one [track] by speech. Therefore they officiate with speech.
The brahman-priest [arranges] the other by the mind. There-
fore he sits in silence. 3. If he shotuld sit talking aloud, while
the stotra or the pastra are l)eing uttered, then he would arrange
with voice the one track of it. 4. As a one-legged man, going,
keeps on ttumbling, or a one-wheeled chariot, rolling, even so the
sacrifice then keeps on tumbling. 5. A Brahman knowing this
said this to a brahman-priest who, when the pr&taranuvdka was
begtin, sat talking aloud: "These here then have excluded half
of the sacrifice." For half of the sacrifice they then did exclude.
6. Therefore the Brahman-priest should sit in silence, when the
15. '0-m.
16. l -an 2B. _r-. -mh. 4ta. 5 -O. 6 B. repeats as-. I -n. 8-gu-
ruir. 9 'ntaryyuh.
^Pimnz?t/a- lTpa6nT sad-BrAhmanc.
itaresarh stutapastranam, ev&'0 "samhsthdyai pavamananam.

7. sa yatha purusa ubhaydp&d`1 yan12 bhresam na" nyeti ratho vo
'bhayacakro vartamana evam etarhi yajno bhresaih na nyeti. 91.
caturthe 'nuvatke dvitiya4 khandah.
III. 17. 1. sa yadi yajia rkto bhresann iyad' brahmane pra-

brftte 'ty ahuh. atha yadi yajusto' brahmane prabrutte 'ty ahuh.
atha yadi samato brahmane prabr?ite 'ty ahuh. atha' yady an-
upas8mrtat kuta idam ajani 'ti brahmaane prabritVe 'ty eva," "huh.
2. sa brahma pr,74 udetya sruvena "gnidhra ajyam juhuy&d
bhlitr bhuvas svar ity et&bhir vydhrtibhih. 3. eta vai vyahrtayas
sarvapr&yapcittayah. tad yatha lavanena suvarnamh samizda-
dhyat5 suvarnena rajatah rajatena trapu' trapund lohayasamh
lohayasena k1Ci'snayasamh7 kdrsnayasena daru ddru ea carma Ca
plesmancdi"vam evai' va?h vidvaAzs tat sarvam bhisajyati. 4. tad
&hur yad ah&usin me grahTn me 'qrahid ity adhvaryave daksin&
nayanty apaasin21 me vasazd' alcar" ma" iti thotra udagastn ma
prataranuvaka is begun, till the final verse, till the utterance of

vasat of the other stotra and pastra, even till the completion of
the libations. 7. As a two-legged man, going, does not take to
tumbling, or a two-wheeled chariot, rolling, even so the sacrifice
then does not take to tumbling.
III. 17. I. If that sacrifice should go tumbling from the side

of the rc, they say: "Tell it to the brahman-priest"; and if
from the yajus, they say: " Tell it to the brahman-priest "; and if
from the sciman, they say: " Tell it to the brahman-priest "; and
if from [a cause] not understood-[when they ask]: " Whence
hath this arisen ?"-they say: "Tell it to the brahman-priest."
2. That brahman-priest going up toward the east should offer the
sacrificial butter with a ladle in the c&gnidlhra, with these excla-
mations: bhi2s, bhuvas, svar. 3. For these exclamations ex-
piate everything. As one would mend gold with salt. silver
with gold, tin with silver, copper with- tin, iron with copper,
wood with iron, wood and leather with glue, even so one know-
ing thus cures everything. 4. This they say: " If with the
words: 'H e hath offered for me, he hath dipped the dippings for
me,' they lead the sacrificial gifts to the adhvaryu; if with the
words: 'He hath suing the pastra for me, he hath uttered the
vasat for me,' to the hotar; if with the words: 'He hath sung
16. 10 -a'. II -I?ad- ayd 3nn

17. 1-. -so. 3ratha. 4A. prand; B. prd. 5B. vidadh-. -pum.
7A. kdr-. 8A. oesma (saihdadhydt)3a, parenthesis cancelled in red.
9A. -$as. '?akrn. " may. '0B. om. ev. 21 d!Vdsin.
VOL. XVI. 24
ity udgdtre 'tha kirh cakruse brahmane tiusnim Osina-ya sarita-
vatir eve 'taraiir"2 rtvigbhir daksina nayanti 'ti. 5. sa brftyctd
ardhabh(t,q13 gha'4 nai'5 8a16 yjiasyJt 'rdhamh hy esa yajiiasya
vahati 'ti. ardhAc ha sma vai purd brahmane daksinca nayaqtt
'ti. ardl/d itarebhya )tvigbhyah. 6. tasyai 'sa 9loko
mayi 'dam manye bhuvancadi sarvam
mayi lokci ntayi dipap catasrah:
mnayi7 'dant rnanye nimisad yad ejati
mnayy Cipa osadhayao ca sarvJ
iti. 7. mayi 'darn mnanye bhuvan(tdi sarvam ity evaTnvidaTh ha
vave 'darn sarvam bhuvanam anvayattam. s. rnayi loka mayi
dipap catasra ity evarnvidi ha vatva lok1C evarhvidi di9ap cata-
srah. 9. rnayi 'dam manye 2timisad yad ejati nmayy C4pa osadha-
yap ca sarva ity evarhvidi"8 ha vave 'dam sarvarn bAu?anam
pratisthitam. 10. tasmcd u hci 'varhvidam eva brathm(irnafr
kurvita. sa ha vciva"9 brahmaf ya eva')-h veda. 92.
caturthe 'nuv.tke trtiyah khandah.
III. 18. i. catha va atas stomabhctgfclacm evCt 'numanutrih.

2. tad dhcdi 'tad eke stomnabhagair evat 'numantrayante. tat
tathc4 na2 kuryat.3 3. devena savitrCt prasiaah prastotar dteve-
the udgitha for me,' to the udgOtar-now then to the brahman

having done what, while he sat in silence, do they lead just as
large sacrificial gifts as to the other priests?" 6. Let him say:
" He, indeed, shareth in half of the sacrifice, for he carrieth half
of the sacrifice." Indeed they formerly used to lead half of tile
sacrificial gifts to the brahman-priest, half to the other priests.
6. Of this there is the following ploka: "In me, I think, is this
whole creation etc., in me the worlds, in me the four quarters;
in me, I think, is that twinkling thing which stirs, in me the
waters and all the herbs." 7. ' In me, I think, is the whole crea-
tion etc.:' for on one knowing thus this whole creation is depen-
dent. s. ' In me the worlds, in me the four quarters :' for in one
knowing thus are the worlds, in one knowing thus the four
quarters. 9. 'In me that twinkling thing which stirs, in me the
waters atid all the herbs:' for in one knowing thus this whole
creation has its support. io. And therefore one should make one
knowing thus a brahrnan-priest. He indeed is a brahman-priest
who knows thus.
III. 18. i. Now from here [about] the after-verses of the sto-
nabhdgas. 2. Now some recite the after-verses just with the
stomabhagas. One should not do that. 3. And some recite the
17. 12 -rer. 13 -&gh. 14 om. 15 y&i. 16 sa, 1 A. matihi. Is -darh. 19 B. eva.

18. 1 stomn-. 2 nu. 3 kurvdd.
li ff DHC- 1 ]Yf 8((- L?(b 1f(fl' 1
bhyo vacam isye 'ty u hai 'ke 'numantrayante savita vai deva-
n2nn prasavita savitr 4 pras.uta idam anumantraydmaha iti
vadantah. tad u tacth(. na5 kutry&t. 4. bhur bhuvas svar ity u
hai 'ke 'numantrayanta, esat vai tray;6 vidya, trayydi7 've' 'darh
vidyayd' 'numnantraymnaka iti vadantah. tad ?b tatha no eva
kuryt. 5. om ity eva 'numantrayeta. 6. athai 'sa vasisthasydi
'kastomabh&ag&numantrah. tena hdi 'tena vasisthah praj&tikCimo
'n,umantrayTh caakre devena savitrnz pras2tahprastotar'7 devebhyo
v&cam isya bhf2r bhuzvas svar orn iti. tato vai sa bahu0l? pra-
jaya pacubhih pr7 ayata."2 7. sa eva tena vasisthasydi 'kastorna-
bAhg4numantrenad' 'n?mnantrayeta'4 bahur eva prajaya" pa9u-
bhih prajc;yate. iyanh1" tv eva sthitir om ity eva 'numantrayeta.
93.
caturthe 'nuvctke eaturthah'6 khandah.
III. 19. i. athai 'sa vde# vajram udgrhna,ti. yad' aiha somah
pavata iti vo 'p(tvartadhvarn iti va, va,cai 'va tad vaco vajrarm
vigrhyate vacas satyena 'timucyate. tasmad om ity eva 'numan-
trayeta. 2. deva vCb anayd2 trayy& [vidlyayd] sarasayo "rdhvas
after-verses [with this]: " Impelled by god Savitar, 0 prastotar,

send [thy] speech to the gods," saying: " Savitar, verily, is the
impeller of the gods; we recite this after-verse impelled by
Savitar." One should not do that either. 4. And some recite
the after-verse [with] bhits, bhuvas, svar, saying: "C Verily,
this is the threefold knowledge; we now recite this after-verse
with the threefold knowledge." One should not do that either.
r. One should recite the after-verse [saving] only om. o. Now
this is Vasistha's only stornabhaga-after-verse. With this same
VWasistbha, desirous of offspring, recited the after-verses: "Im-
pelle4 by god Savitar, 0 prastotar, send [thy] speech to the
gods; bh'#s, bhuvas, svar, omt." Thereby le was greatly propa-
gated through progeny [and] cattle. 7. Let him recite the after-
verse with this one stomabh&ga-after-verse of Vasistha; he is
greatly propagated through progeny [and] cattle. Butt this is
the rule: let him recite the after-verse with om only.
III. 19. '. Now with speech he takes up a thunderbolt. In

that he says either " Soma cleanses itself " or " Turn ye hither,"
thereby with speech that thunderbolt of speech is taken apart (?),
by the truth of speech he is released. Therefore he should
recite the after-verse [saying] om only. 2, Verily the gods
18. ra. 5A. ne, e cancelled in red. -I. trtiyye. 8 'va. 9-y&y&.
I ?-h u. II -jayad 12 pra'j-. 13 talstom-. 14 _yete. 15 iya. II B. paRcamah.
7 -sta.
19. l ya. 2a.
ISO 11. Oertel,
svargarn lokam udakram

yatas' trayarh vedan? apilayan. 3. tasya pilayunta ekam evit
'ksaraTh na 'Paknuvan piiayitum om iti yad etat. 4. esa u ha
vava sarasah. sarasa ha va evarhvidas trayi vidya bhavati.
5. sa yarh ha vdi trayyd' vidyayct sarasaya jitirh jayati yam
1'ddhim rdhnoti jayati tarh jitim rdhnoti tam rddhich ya evarh
veda. 6. etad dha vca aksaramh trayyai vidyaty&i pratisthd.5 om
iti vai hotapratisthita om ity adhvaryur om ity ud*qatd. 7. etad
dha va aksararh veddnarh trivistapam. etasmin va aksara' rtvijo
yajamanam adhdya svarge loke sarnudfthanti. tasmad o'm ity
eva 'nurnantrayeta. 94.
caturthe 'nuvake pancamnah khandah. caturtho 'nuvClkas samdpta4.
III. 20. ,. guha 'si devo 'sy' upava 'sy' upa tamh vdyasva' yo
'sman dvesti ya?h ca vayamh dvismah. 2. mahina4 'si bahula 'si
brhaty asi rohiny asy apanna 'Si. 3. samb1hfr devo 'si sam
aham b1hfytsam. &bhfttir' asy a yhtyasam. bh&atir asi bhi.y&sa
4. yas te praja- upadista na 'haTn tava tah paryemi. upa te ta
with this threefold [knowledge] rich in sap ascended upwards to

the heavenly world. They, being afraid lest men should come
after [them], pressed the threefold knowledge (Veda). 3. Press-
ing it, they could not press one syllable of it; that was om.
4. Verily this is full of sap; full of sap becomes the threefold
knowledge of one who knows thus. s. Verily what victory one
wins, what thrift one thrives with the threefold knowledge full
of sap, he wins that victory, he thrives that thrift, who knows
thus. 6. Verily this same syllable is the firm stand of the three-
fold knowledge. [Saying] om the hotar stands firm, [saving] omn
the adhvaryu, [saying] om the ud,qatar. 7. Verily this same
syllable is the triple heaven (?) of the Vedas. The priests hav-
ing placed the sacrificer in this syllable carry him up together
into the heavenly world. Therefore he should recite the after-
verse [saying] onm only.
III. 20. i. "Thou art in secret, thou art a god, thou art on-
blowing; blow on him who hates us and whom we hate. 2. Thou
art great, thou art abundant, thou art extended (brhati), thou
art ruddy, thou art not fallen. 3. Thou art a god coming
into existence ; may I come into existence. Thou art exist-
ence ; may I exist. Thou art becoming; may I become.
4. What offspring of thee is declared, that [offspring] of thee
19. 3 vibh-. 4trdiy-. 5pratisth6. 6-e.

20. ' devdsmi. 2 py. 3vdyasvi. 4mahika. 5 dbhiiritir.
wJaimbn~ya- 1J?oa,n,msad-Rra rz1rr>uinan. 181
dipdmi. 5. nama me pariram, me pratist,ha me. tan ne tvayi

tan me mo 'pahrthc6 iti 'mccm prthivim avocat. 6. tam iyam
agatam prthivi pratinandaty ayarn te bhagavo lokah. saha6 n,av
ayarh loka iti. 7. yad vctva me tvayi 'ty aha tad vava mne punar
dehi 'ti. 8. kirh nu te mayi7 'ti. nama8 mne cartramn me pratistha
me. tan me tvayi tan me punar de/i 'ti. tad asrna14 iyarnprthiv7
punar daddti. 9. t7tm, &cha pra mr(t vahe 'ti. kim abhi 'ti. agnim
iti. tam agnzm abhipravahati.9 io. so 'gnimn c2hat 'bhijid asy10
abhijayycasam." lokajid asi lokarhi jayyctsam. attir asy annam
adyasam. annado bhavati yas tvai 'varh veda. ji. sarbhlur devo
'si sam ahamn bh2ydsam. Tbhhutir asy abhayasam. bhf2tir asi
bhityasam. 1,2. yc&s te praj&t upadista na 'harh tava tayh paryemi.
upa te tcs dipdmi. is. tapo me tejo me 'nnamn me vJTi m9e. tan me
tvayi. tan me mo 'pa1hrtha12 ity agnim avocat. 14. tamh tatha,i
'va "gatam agnih pratinandaty ayacR te bhagavo lokas saha
nav ayarn loka iti. i1. yad vava me tvayi 'ty atha tad vava me
punar dehi 'ti. 16. kimt nu te mayfl 'ti. tapo me tejo me 'nnam
me vani me. tan me tvayi. tan me punar dehk 'ti. [tad] asm&'2
agnir punar dadati. 17. tam Ciha pra ma vahe 'tU. 95.
paicame 'nuvake prathamah khandah.
I do not comprehend (?). That [offspring] of thee I declare.

5. My name, my body, my foundation: that of me is in thee.
Do not take that of me unto thee," thus he said to this earth.
6. Him having come this earth joyfully receives [saying]: "Thine,
0 reverend sir, is this world. This world is ours in common."
7. "Verily what of me is in thee," he says, "give that back to
me." 8. "What now of thee is there in me?" "M.y name, my
body, my foundation, That of me is in thee; give that back to
me." That this earth gives back to him. 9. He says to her:
"Carry me forth." "To what?" "To Agni." She carries him
forth to Agni. io. He says to Agni: "sVictorious art thou, may
I be victorious; world-conquering art thou, may I conquer the
world; eating art thou, may I eat food; food-eating becomes he
who knoweth thee thus. tl. = 3. 12. = 4. is. " My penance, my
splendor, my food, my speech, that of me is in thee. That of me
do not take unto thee," he says to Agni. 14. Him having come
thus Agni joyfully receives [saying]: "Thine, 0 reverend sir, is
this world. This world is ours in common." 15. = 7. 16. "c What
now of thee is there in me?" "My penance, my splendor, my
food, my speech. That of me is in thee; give that back to me."
That Agni gives back to him. 17. He says to him: "Carry me
forth."
20. 6sa. I B. madhi. 8A. ma. 9B. -hanti. "0B. repeats abhi-
jid asy. II jaryy-. 12 -thdy. 13 tasma. 14 asmay.
III. 21. i. kim abhi 'ti. v&yum iti. tamh v&yum abhipravahati.
2. sa v&yum aha yat purast&d v&si 'ndro rdja bAhuto vasi. yad
daksinato vdsi "padno bh&to vasi. yat paped vasi varuwno rqjat
)hu,to vCtsi. yad uttarato vasi sorno raja hhbhto vasi. yad ulpari-
st&,d avavasi praj&patir bhfito 'vavasi.' 3. vrotyo' 'sy ekavratyo
'navasrsto' dev&n0m,m bilam apyadhdh.' 4. tava prajas tavau
'sadhayas tava "po vicalitam anuvicalanti. 5. sambhhtr devob 'si
sam aham bhiuydsam. abhitir asy jtbhiuyasam. bhhttir asi bhfz-
ydsam. 6. yas te praja upadistO, na 'ha'rh tava tah paryemi.
upa te ta diVJtmi. 7. pranapanau' me prutam me. tan nme
tan mbe mno 'pahrth/t iti vayum avocat. 8. tarn tathai 'va "gata2h,
vayuh pratinandaty ayam-h te bhMgavo lolcah. saha ndv ayamh
loka iti. 9. yad v&va me tvayi' 'ty aiha tad vwva me punar dehi
'ti. io. kiTh nu te mayi 'ti. pr&n&p&n&u me prutam me. tan me
tvayi. tan me punar dehi 'ti. tad asmqii vayuh purnar dadati.
ii. tam Jiha pra mJ vahe 'ti. kim abhi 'ti. antariksalokam iti.
tam antariksalokam abhipravahati. 12. taTr tathai 'va "gatacnm
antariksalokah pratinandaty ayamh te bhagavo lokah. saha nayv
ayam loka itt. 13. yad v&va me tvayi 'ty aiha tad vaiva me
IIL. 21. i. "To what?" "To Vayu." He carries him forth

to Vaiyu. 2. He says to Vayu: "In that thou blowest from the
front, thou blowest as king Indra. In that thou blowest from
the right, thou blowest as the Lord. In that thou blowest from
behind, thou blowest as king Varunla. In that thou blowest
from the left, thou blowest as king Soma. In that thou blowest
down from above, thou blowest down as Prajipati. 3. Thou art
the Vraftya, the only Vratya, not released of the gods (?). Thou
hast closed the opening. 4. The progeny, the herbs, the waters
follow after thy departing. b. = 20. 3. 6i. = 20. 4. 7. My breath
and exhalation, my learning, that of me is in thee. That of me do
not take unto thyself," he said to Vayu. s. Him having come
thus Vayn joyfully receives [saying]: " Thine is this world, rever-
end sir. This world is ours in common." 9. = 20. 7. 1o. " What
now of thee is there in me ?" "My breath and exhalation, mv
learning. That of me is in thee. Give that back to me." That
Vayu gives back to him. ti. He says to him: "Carry me forth."
";To what ?" "To the world of the atmosphere." He carries
him to the world of the atmosphere. 12. Ilim having come thus
the world of the atmosphere joyfully receives [saying]: " Thine
is this world, reverend sir. This world belongs to both of us in
common." is. = 20. 7. 14. "What now of thee is there in me ?"
21. 1 A. 'pa-. 2A. pr-. 3 -srasto. 4(a)vadhih. Iscathrbhftr. IA. pra-

nanau. 7 vayi.
punar dehi 'ti. 14. ki?h flu te mayi 'ti. ayam ma dkdjpah. sa mne
tvayi. tan me punar dehi 'ti. tam asma 4kapam antariksalokah
p,unar daddtti. i5. tam aha pra m, vahe 'ti. 96.
pairearne 'nuvdke dvitiyahi khandah.
III. 22. i. kimn, ahhi 'ti. dipa iti. ta?h' di_o 'hhipravahati.
2. tarh tathdi 'vd "gatarh dipah pratinandanty' aya.m te hhagavo
lokah. saha no 'yaTh loka iti. 3. yad ve,va me yusmasv ity aha
tad vdva me punar datte 'ti. 4. kih nit te 'smasv iti. protram
iti. tad asmdi protrarh dipah puinar dadati. 5. td aha pra ma
vahate 'ti. kim abhi 'ti. ahoratrayor lokam iti. tam ahoratrayor
lokam abhipravahanti. 6. tarh tathai 've' "gatam ahordtre pra-
tinandato 'yaTh te bhagavo lokah. saha nio 'yarh loka iti. 7. yad
vdva me yuvayor ity dha tad vava mepunar dattam iti. s. kirn
fu ta avayor iti. aksitir iti. tam asm&a aksitim ahoratre punar
dattah. 9. te dhao pra ma vahatam iti. 97.
pafwtame 'nuvake trtiyait khandah.
TII. 23. i. kim abhi 'ti. ardhamCisan iti. tamii ardham5ntzstn

abhipravahatah. 2. ta9' tathdi 'vC "gatam arcdhamdsh prati-
nandanty' ayarh te bhagavo lokah. sa.ha no 'ya7h loka iti.
"This space of mine. That of me is in thee. Give that back to

me." That space the world of the atmosphere gives back to
him. i5. He says to it: "'Carry me forth."
III. 22. i. "To what?" "To the quarters." It cariies him

forth to the quarters. 2. Him having come thus the quarters
joyfully receive [saying]: "Thine is this world, reverend sir.
This world is ours in common." s. = 20. 7.* 4. "What now of
thee is there in us ?" "1 Hearing." That hearing the quarters give
back to him. s. He says to them: "Carry mne forth." "cTo
what ?" " To the world of day and night." They carry him to
the world of day and night. 6. Him having come thus day and
night joyfully receive [saying]: ";Thine is this world, reverend
sir. This world is ours in common." 7. - 22. 3. 8. "What now
of thee is there in us two ?" "Imperishableness." That imper-
ishableness day and night give back to hiim. 9. He says to them:
"Carry me forth."
1l. 23. i. " To what ?" "To the half-months." Thev carry
hiim foith to the half-months. 2. Him having, come thus the
half-months joyfully receive [saying]: " Thine is this world,
22. -d. -dati. 23. 'A. om. 9-dati.
* Reading " you " for " thee."
184 /11. Oertei,
s. yad vava me yusm&sv ity aha tad vava me punar datte 'ti.
4. kiTn nu te 'smasv iXi. imini ksudromi parvani. t&ni me yus-
masu. Mni me pratisamhdhatte 'ti. tany asya 'rdhamasah punah
pratisarhdadhati.' a. tan aha pra ma vahate 'ti. kim abhl 'ti.
ma8ans iti. tamn mnatsan abhipravahanti. 6. ta/n tathai 'va "ga-
tamn masah pratinandanty' ayamn te bhagavo lokah. sa/ha no
'ya/n loka iti. 7. yad veava nie yusa.nsv ity aha tad vava me
punar datte 'ti. 8. kima nu te 'snatsv iti. imani sthkalni parvrti.
tani me yusmdsu. tani me pratisarhdhatte 'ti. tOny asya ma-sah
punah pratisaTndadhati. 9. tan aha pra mJt va/hate 'ti. 98.
pancame 'nuv&ke caturtha4 khandah.
HII. 24. 1. kim)z abhi 'ti. rtoun iti. tamn rtTtn abhipravahanti.
2. ta/T tathcdil 'va "gatam ?tavah pratinandanty aya/n te bha-
glavo lokal. saha no 'ya/n loka iti. s. yad vczva me yusmasv
ity aha tad vctva me punar datte 'ti. 4. ki/n nu te 'smatsv iti.
im&ni jy&ybAsi parvdcni. t65ni me yusmdsu tnini me pratisa/n-
clhatte 'ti. tany asya rtavah punah pratisamndadhati. r. tan
Ctha pra mct vahate 'ti. kim abhi 'ti. sarnvatsaram iti. ta/ sa/n-
vatsaram abhi,pravahanti. 6. ta/n tathgi 'vC6 "gata/n scamvatsa-
reverend sir. This world is ours in common." 3. = 22. 3.

4. "What now of thee is there in us??" "These petty joints.
These of me are in you. These of me put together in their
respective places." These [joints] of his the half-months put
respectively together. s. He says to them: "Carry me forth."
"To what?" "To the months." They carry him forth to the
months; 6. Him having come thus the months joyfully receive
[saying]: " Thine is this world, reverend sir. This world is ours
in commnon." 7. = 22. 3. s. " What now of thee is there in us?"
" These gross joints. These of me are in you. These of me put
together respectively."? These [joints] of his the months put
respectively together. 9. He says to them: "1 Carry me forth."
III. 24. 1. "To what?" "lTo the seasons." They carry him
forth to the seasons. 2. Him having come thus the seasons
joyfully receive [saying]: "Thinie is this world, reverend sir.
This world is ours in common." 3. = 22. 3. 4. "1 What now of
thee is there in us?" "These chief joints. These of me are in
you. These of me put respectively together." These [joints] of
his the seasons respectively put together. 5. He says to them:
"Carry me forth." "To what?" "To the year." They carry
him forth to the year. 6. Ilim having come thus the year
23. 3 A. -dhdti. corrected in red. 24. 'A. tdi.
J4im,iniya- Upan.syad-Br&rhmnana. 185
rah pratinandaty aya;h te bhagavo lokah. saha n4v ayam lokca

iti. 7. yad va,va rme tvayi2 'ty Jha tad vatva me putnar dehi 'ti.
8. kiMf nu te mayi 'ti. ayam ma dtma. sa me tvayi tan me punar
dehi 'ti. tam asmla atma,narh sarnivatsarah punar dadati. 9. tam
Ciha pra mn& vahe' 'ti. 99.
paileame 'nuvake palcamak khandah.
III. 25. ,. kin abhi 'tL. divy&n gand/iarvadn iti. tamh' divydn
gandharvdn abhipravahati. 2. tarh tathai 'v, "gatarh divya
gandharvdth pratinandanty ayamh te bhagavo lokah. saha no
'yamh boka iti. 3. yad vdva me yusandsv ity aha tad vava me
punar datte 'ti. 4. kim nit te 'smasv iti. yandho' me modo me
pramodo mte. tan me yusmasu. tan me punar datte 'ti. tad asmcti
divy& gandharvih punar dadati. 5. t&rn aha pra ma vahate 'ti.
kim abhi 'ti. apsarasa iti. tam apsaraso 'bhipravahanti. 6. tarh
tathai 'va "gatam apsarasah pratinandanty ayarh te bhagavo
lokah. saha no 'yarn loka iti. 7. yad' v&tva me yusmasv ity aha
tad vdva me punar datte 'ti. 8. kimh nu te 'smasv iti. haso me
krild me mithunam me. tan me yusmOsu. tan me punar datte 'ti.
tad asma apsarasah punar dadati. 9. ta &ha pra ma vahate
'ti. 100.
pacaeame 'nuv&ke sasthah kha#1ac.
joyfully receives [saying]: "Thine is this world, reverend sir.

This world is ours in common." 7. = 20. 7. 8. "What now of
thee is there in me ?" " This self of mine. That of me is in thee.
Give that back to me." That self the year gives back to him.
9. He says to it: " Carry me forth."
III. 25. i. "To what?" "To the heavenly Gandharvas." It

carries him to the heavenly Gandharvas. 2. Him having come
thus the heavenly Gandharvas joyfully receive [saying]: " Thine
is this world, reverend sir. This world is ours in common."
3. = 22. 3. 4. "What now of thee is there in us?" "My fra-
grance, my joy, my delight. That of me is in you. Give that
back to me." That the heavenly Gandharvas give back to him.
5. He says to them: "Carry me forth." "To what?" "To the
Apsarases." They carry him forth to the Apsarases. 6. Him
having come thus the Apsarases joyfully receive [saying]:
"Thine is this world, reverend sir. This world is ours in com-
mon." 7. - 22. 3. a. " What now of thee is there in us?"
"My laughter, my play, my sexual pleasure. That of me is in
you. Give that back to me." That the Apsarases give back to
him. 9. He says to them: "Carry me forth."
24. 2 B. tvadhi. 3 vahate. 25. 1 A. ta. I B. gandharvo. B. yuyad.

VOL. XVI. 25
III. 26. i. kim abhi 'ti. divam iti. tar/ divam abhipravahanti
2. ta/n tathai 'va "gatarn dycguh' pratinandaty ayam te bhagavo
lokah. saha nav ayarh /oka iti. 3. yad vatva me tvayg 'ty Tha
tad vava me punar dehi 'ti. 4. ki/n nu te mayi 'ti. t?ptir iti.
sakrt trpte 'va hy esa. t&m, asma6i trptiam dy&uh punar dadd&ti.
5. tam aha pra ma vahe 'ti. kim abhi 'ti. devan iti. tca/ dev&n
abhipravahati. s. tamn tathai 'va "gatamh deuah pratinancdanty
aya/n te bhagavo bokah. saha no 'yarh boka iti. 7. yad vaCva me
yusrwyisv ity aha tad vava me punar datte 'ti. s. kirn nu te
'snCasv iti. amrtarn iti. tad asma, amrtarh devah putnar dadati.'
9. tarn atha pra ma vahate 'ti. 101.
pancame 'nuv&lke saptamab khandah.i
III. 27. i. kim abh 'ti. actdityam iti. tamt adityam abhiprava-
hanti. 2. sa adityam aha vibhvh purastcat sampat' papeat.
samyaii' tvam asi. samico manusyan arosVi rusatas ta rsih
paipmanarn hanti. apahatapapma bhavati yas tvai4 'va/nm veda'.
3. sambhitr' devo 'si sam aham bh,tyCgsam. adbAhtir asy abhyga-
sam. bhuttir7 asi bhibyasam. 4. gas te praja upadista na 'ha/n
tasva ta4 pargemi. up a te ta dinami. 5. ojo me balamn me eaksur
me. tan me tvayi tan me mno 'pahrtha ity adityam avocat.
IIL. 26. i. "1 To what ?" "1 To the sky." They carry him
forth to the sky. 2. Him having come thus the sky joyfully
receives [saying]: "Thine is this world, reverend sir. This
world is ours in common." 3. = 20. 7. 4. "1 What now of thee
is there in me ?" "1 Satisfaction." For that is satisfied once for
all, as it were. That satisfaction the skv gives back to him.
5. He says to it: ";Carry me forth." "<To what." "CTo the
gods." It carries him forth to the gods. 6. Him having come
thus the gods joyfully receive [saying]: "Thine is this world,
reverend sir. This world is ours in common." 7. = 22. 3.
8. "What now of thee is there in us?" "Immortality." That
immortality the gods give back to him. 9. He says to them:
"Carry me forth."
III. 27. '. "To what ?" " To the sun." They carry him forth
to the sun." 2. He says to the sun: " Extensive art thou in the
east, success (?) in the west. Thoui art collective. Thou hast
been angry with collective men; of thee that art angry the sage
(rsi) slays the evil. He hath his evil smitten away who knoweth
thee thus." 3.=20. s. 4.=20. 4. 5. " My power, my strength, my
sight: that of me is in thee. Do not take that of me unto thee,"
26. ' dydu. 2 -d&ti.

27. 1A. -vat. 2samyarizdarh. 3A. arotisi, the ti cancelled in red. 4tv.
I evam. 6 B. -bhitir. bhrtir.
Jaimingya- Upanisad-Brahmana. 187
6. tamh tathai 'va "gatam8 adityah pratinandaty ayamh te bhagavo

lokah. saha nav ayamh loka iti. 7. yad vava me tvayi 'ty aha
tad vava me punar dehi 'ti. 8. kimn nu te mayi 'ti. qjo me9
balanm me caksur me. tan ne tvayi.'0 tan rne punar deh/ 'ti. tad
asma adityah punar dadati. 9. tam faha pra ma vahe 'ti. kim
abhi 'ti. candramasam" iti. tamn candramasam abhipravahati.
io. sa candIramasam Caha satyasya pantha na tva" jahati." amr-
tasya"4 pantha ria tv& jahati. ii. navo-navo bhavasi jayamano
bharo noma brahmnana upasse. tasmat te satya ubhaye devama-
nusya annOdyam, bharanti. annacdo bhavati yas tvai4 'varne
veda. 12. sambhutr devo 'si sam aham b6hyasam. &b6hitir asy
abhiuyasam. bhatir asi b1hty&sam. 13. yas te prajct upadista na
'ha/n tava tth paryemi. upa te ta di z2ni. 14. mano me reto me
prajcd me punassambhttir"5 me" tan me tvayi tan me mo 'pa-
hrtha iti candramasam avocat. la. ta/n tathai 'vat "gata/n can-
cdramah pratinanclaty ayam te bhagavo lokch. saha nav ayamn
loka iti. 16. yad vava me tvayi 'ty aha tad vava me punar dehi
'ti. 17. ki/n nut te mayi 'ti. mano" me reto me praja me punas-
sambhiutir me."6 tan me tvayi. tan me punar dehi 'ti. tad asmai
candramah punar dadati. is. tamn aha pra mOa vahe 'ti. 102.
paincame 'nuvCake '.stamah khanda4.
thus he said to the sun. 6. Him having come thus the sun joy-
fully receives [saying]: "Thine is this world, reverend sir. This
world is ours in common." 7. = 20. 7. 8. " What now of thee
is there in me ?" " My power, my strength, my sight: that of me
is in thee. Give that back to me." That the sun gives back to
him. 9. He says to it: "Carry me forth." "To what ?" "To
the moon." It carries him to the moon. io. He says to the
moon: "The path of truth forsaketh thee not; the path of im-
mortality forsaketh thee not. ii. Anew and anew thou becomest,
being born. Burden bv name, a Brahman, thou dost worship.
'I'herefore the true, both gods and men, bring food for thee.
Food-eating becometh he who knoweth thee thus." 12. = 20. 3.
i3. = 20. 4. 14. "My mind, my seed, my offspring, my second
birthl: that of me is in thee. Do not take that of me unto thee,"
thus he said to the moon. 15. Him having come thus the
moon jovfully receives [saying]: "Thine is this world, reverend
sir. This world is otirs in common." 16. = 20. 7. 17. "XWhat
now of thee is there in me ?" "Mv mind, my seed, my offspring,
my second birth: that of me is in thee. Give that back to me."
That the moon gives back to him. is. He says to it: "Carry
me forth."
27. 8 "gata. 9 A. om. 10A. tviyi; B. tv4yati. "n can-. 12 A. va. 13B.
-dsa. '4A. om. amrtasya pandha (so reads B!) ..... devo 'si sam
aham. '5 -ti. 16 me. ma. 17 B. kimh nu.
188 H. Oertel,
III. 28. i. kim abhi 'ti. brahmano' lokam iti. tam adityam
abhipravahati. 2. sa adityam aha pra ma vahe 'ti. kim abhi
'ti. brahmano' lokam iti. tamn candramasam abhipravahati.' sa
evam ete devate anusarncarati.4 3. eso 'nto 'tah parah prav-ho
na 'sti.6 yan u kan,_ Ga 'tah praco lokan abhyavadisma' te8 sarv
C-ptCa bhtavanti te jitas tesv asya sarvesu kamacaro bhavati ya
evarh veda. 4. sa yadi kamayeta punar ihac "'jyeye 'ti yasmin
kule 'bhidhyayed yadi brahimanakule yadi rdjakule tasminn
cajayate. sa etam't eva lokanm pu,nah prajanann abhyarohann eti.
5. tad u ho 'vaca VCityayanir bahuvyahito va ayanm bahupo lokah
etasya vai kamaya ntu9 bruvate'" [va] Vramyanti" va ka etat p
sya punar ihe "yad atrai 'va syad iti. 103.
paincame 'nuvake navamah khandah. panicamo 'nuvakas samaptah.
III. 29. i. ucecipprava' ha kaupayeyah kdauravyo rqjat

tasya ha kep?3 darbhyah pancalo raja, svasrnya 4 asa. tau5 ha-z
'nyonyasya priyav asatuh. 2. sa ho 'ccaipprava4h kaupayeyo'
'smiat lokat preycaya. tasmin ha prete kep?i darbhyo 'ranye mrga-
III. 28. . "To what ?" "To the world of brahmant." It

carries him forth to the sun. 2. He says to the sun " Carry me
forth." " To what ?" "To the world of brahman." It carries
him forth to the moon. He thus wanders to and fro between
these divinities. s. This is the end. There is no carrying forth
beyond this [limit]. And all the worlds beyond this [limit]
of which we have spoken, they are all obtainied, they are con-
quered, in all of them there is unrestricted movement for him
who knows thus. 4. If he should wish: "D/May I be born here
again," on whatever family he might fix his thoughts, be it a
Brahman-family, be it a royal family, into that he is born. He
keeps on ascending to this world again fore-knowing. 5. And
95tydyani said: "Ofttimes, indeed, this world here is very ill.
Now for the sake of it they talk to each other or toil [saying]:
' Who having thrown that away would come here again? he
would be only there."'
III. 29. 1. Uccaiccravas Kaupayeya was a king of the Kurus.

Now Kecin Darbhva, king of the Paficalas, was his sister's son.
And they were dear to each other. 2. This Ucciaiggravas Kau-
payeya departed from this world. When he had departed, Ke9in
28. 1 B. prathamo. 2 B. brdh-. i A. -anti, n cancelled in red. 4 insert

here eso tyam abhipravahati. pra md vahe 'ti. kim abhi 'ti. brahmano
lokam iti ..... devate anusakcarati. 6B. 'smi. 'altered, red, to
-distha. 8 teVu. 9insert vd. 10 britvate. 11 B. inserts cd.
29. 1 'dir-. Ikduva-. 3B. keVVi; A. keqa. 4A. svastri-. 5A. inserts
ga, cancelled in red.
Jfn,hnhinya- /pan(tisdfh6-RBraTha2?,bqna. 1 89
yd4 cac&r& 'priyam vininissamnnah. 3. sa ha tathdi 'va palya-

yamdno snr,qdn prasarann' antarendi 'vo 'ccaipravasarn' kau-
payeyam adhijagdnza. 4. tam ho 'vaca drpydmi sv3 jdandmi
'ti. na drpyasi 'ti ho 'vaca jdcn&si. sa' eva 'smi yam ma manyasa
iti. 5. atha yad bhagava dhttr iti ho 'vdca ya avir bhavaty
anye "sya lokamn up)ayanti 'ty atha katham- apako ma avir bhav
tUMn iti. 6. o n iti ho 'vdca yada vdi tasya lokasya goptdramia
avide 'tas' ta avir abhiuvamn apriyaTh cd" 'sya vinesydmy anu
cdti 'nacih pcsisyimi 'ti. 7. tatha bhagava iti ho" 'vaca. ta& vcti
nzu tvet- parisvajd iti. tam ha sma parisvajamn9ao yathd dhft-
marh v d 'pi 'ydd vCtyurh v&l" "kdparh vd 'gnyarcizmh v 'po v i
'vaqh ha sm&i 'nam vyeti. na ha smiai 'nam pariqvaingdyo 'pala-
bhate. 104.
sa.sthe 'nuvake prathamaht khandah.
III. 30. 1. sa ho 'vdca' yad vadi te purad rftpamr asit tat te

rfipam. na2 tu tVd-b pariqvaii,qyo' 'palabha' iti. s. om iti ho
vdca brahmano vcti me sama vidvgn s&mi o 'dagdyat. sa me
'arigena sdrmna par-irJny' adhiuWot. tad yasya vdi kila sama
DTirbhya went hunting in the woods, wishing to remove his sad-

ness. 3. While he was thus roaming about, chasing deer, he
perceived just between [himself and the game] UccTiggravas
Kaupayeya. 4. He said to him: "Am I really crazy, [or] do I
know ?" "Thou art not crazy," he (U.) said, " thou knowest. I
am he whom thou thinkest me to be." 5. "1 Now since they say,
reverend sir," he (K.) said, "' if one becometh manifest, others
go to his world,' how then hast thou been able to become man-
ifest unto me 9' 6. "Yes," he (IU.) said; "when I have founid
the keeper of that world, thereupon I have become manifest unto
thee [thinking]: 'I will remove his sadness and I will teach him."'
7. "Even so, reverend sir," he (K.) said; "verily now let me
embrace thee." When he [tried to] embrace him, as if one were
to approach smoke, or wind, or space, or the gleam of fire, or
water, even thus he escaped him. He [could] not take hold of him
for an embrace.
III. 30. i. He (K.) said: " Verily, what appearance thou hadst
formerly, that appearance thou hast [even now]; yet I [can] not
take hold of thee for ani embrace." 2. "Yes," he (U.) said; "a
Brahman who knew the sdman sang the udgitha for me with the
saman. By means of the bodiless saman he shook off my bodies.
29. 6prassar-. A. 'cea_r-; B. 'ecdir-. s ya. ' ata. 1' B. vdt. " he.
30. 1 A. 'va. I ne. 3-goyo. 4 'palabhate, e cancelled in red. 5 -rdra#y.
190 FT. Oertel.
vidv&n sdmno 'dgdyati devatanam eva salokat&ih gamayati

'ti. 3. pataiigah prajakpatya iti ho 'vaca praj&pateh priyah
putra dsa.6 sa tasrnctx etat sam&, 'bravit. tena sa rs?ndin uda
ta eta7 rsayo dhfttapar7r& iti. 4. eteno eva samnne 'ti ho 'vdca
prajdpatir devinCrn udagdyat. ta eta upari dlevd dhitapar-rc4
iti. 5. tasmin hai 'narn anupapcsa. tamh ha 'nupisyo 'vaca yas
smdii 'va'8 'tat samia vidyat sa smai 'va ta udgayatv iti. 6. sa
hd 'nupista' ?2jagdma. sa ha sma kurupaiie& inam" brahmandn
upaprechamanap carati. 105.
sasthe 'nuvake dvitNya4 khanqah.
III. 31. 1. vyudhacchandasa vati dvaddpahena yaksyamano'

'csmi. sa yo' vas' tat sama veda4 yad ahamr veda sa eva ma udga-
syati. mirnsadhvam, itt. 2. tasmati ha mmirnsarndndnCtm ekaC
cana [na] sampraty abhidadhiti. 3}. sa ha .tathai 'va palycaya-
rndnap 9map9ne5 va' vane7 v&8 "vrtipay&nam upidhdvay&nh
cakara. tarh ha cdyamdnah9 prajahdu. 4. taThb ho 'veca ko csi
'ti. braihrnano 'smi prCitrdo b1hdlla itt. 5. sa kimh vetthe 'ti. s&me
'ti. 6. om itti ho 'vaca. vyM2dhacchandasd vdi dvadapithena
Verily, whose udgitha one who knoweth the saman singeth with
the s&m2an, him he causeth to go to the same world with the
divinities." 3. "C Patailga Prdjidpatya," he said, " was a dear son of
Prajaipati. To him he told this sdiCan. With it he sang the
udgitha of (for) the sages (rsi). [Thus] these same sages have
shaken off their bodies. 4. And with this s0lman," he said,
" Prajapati sang the udgitha of (for) the gods. Thus] these same
gods above have shaken off their bodies." 5. In this he (U.) in-
strujeted him (K.). Having instructed him, he said: " Whoever
shall know this saman, let only him sing the udgitha for thee."
6. He, being instructed, returned. He went about asking ques-
tions of the Brahmans of the Kurus and PaRc.Ilas.
III. 31. i. [He said:] "I am going to sacrifice with a twelve-

day sacrifice having its metres transposed. Who of you knoweth
that sitman which I know, he alone shall sinig the udgitha for
me. Ponder !" 2. Of them pondering not one answered him
precisely. 3. He wandering about in the same way, drove up unto
one lying covered in a cemetery or a grove. Fearinig him he (P.)
started away. 4. He (K.) said to him: " Who art thou ? " "I am
a Brdhman, Pratrda Bhalla." 5. "As such what dost thou know ?"
"The saynan." 6. "Very well," he (K.) said; "I am going to
30. 6 &. I -tam. 8 ve. 9 -std. 'B. -pabh,-.

31. -k7csam-. 2yadt. 3tvam. 4vettha. 5 nmaprfndm. 6 A. vdva;
B. sadha. na. 8 A. uva; B. upa. 9A. cchayana; B. jdna.
Jidrniniya- tpa4sad-Brdhmanl. 191
yaksyam&no" 'smi. sa yadi tvamh tat s&ma vettha yad ahamn

veda" tvam eva ma udgdsyasi." mtmansasve 'ti. 7. tasmrni ha
mimduisamdnas tad eva" sampraty abAidadhdu. 8. tami ho 'vaca
'yarn ma udgasyatt 'ti.'4 9. tasm7ti ha kurupaficdil&n&m` brdh-
mand asuyanta` & hur esu ha va ayan kulyesu" satsiu 'dg&syati.l
kasma ayam alamr" iti. io. alam nvai` mahyam iti ha smd
"ha. sai 'va 'lam masya 'lam matayai 'tasya ha 'lam" evo"
jjagCdu. tasmdd &lamny&il&jodg&te 'ty ik1hyapayanti. 106.
sasthe 'nuvake trtiya4 khandah.
III. 32. i. tad dha sdtyaklrt& 2hur ymTh vayam devat2m upas-
maha ekam eva vayam tasy&ii devat&yli riupansi gavy Odi_&ma
ekamh vcchana ekamh hastiny ekamn purusa ekamh sarvesu bhiUteste.
tasya eve 'damh devatd2ydi sarvamn rufpam iti. 2. tad etad ekam
eva rutpam prana eva. y&vad dhy eva pranena prOniti t2vad
raparn bhavati tad' ritpam bhavati. 3. tad atha yaddb praina
utkramati darv eve' 'va bhftto' 'narthyah4 paripisyate na kimh
cana rutpam. 4. tasya 'n-taratm& tapahb. tasmat tapyan?anasyo
'snatarah prdno bhavati. 5. tapaso 'ntar&tm& 'gnih. sa niruk-
sacrifice with a twelve-day sacrifice having its metres transposed.

If thou knowest that sanan which I know, thou shalt sing the
udgitha for me. Ponder." 7. Hle, pondering, answered him that
precisely. s. He (K.) said to him: "This one here shall sing the
udjitha for me." 9. Complaining of him the Brahmans of the
Kurus and Pancalas said: " While those here are of the family,
shall he sing the udg?itha ? To whom is he acceptable ?"
10. " Verily, he is acceptable (alan) to me," he (K.) said. ..... ;
he sang his udiqitha acceptably (alam). Therefore they call him
the alamnyaiutja-udgatar (?).
III. 32. i. This the Sitvakirtas say: "As to the divinity

which we worship, of that divinity we point out one form to be
in the cow, one in a draught-animal, one in the elephant, one in
man, one in all creatures. This is the complete form of this
divinity." 2. That same one form is breath. For as long as one
breathes with breath so long there is form; that is form. 3. And
when breath departs he is left useless, having become just like a
log, [and] no form whatever [is left]. 4. His inner self is heat
(penance). Thierefore the breath of one who is heated (who
practices penance) becomes hotter. a. The inner self of heat
31. 10-ksam-. 11 B. inserts yad ahanh vettha. 12 A. corrected from -ti.

'3 B. inserts tta. 14om. iti. 15 B. -panc-. 16 dsut-. "kulesu. 18 'gds-.
19 B. arncam. 20 A. nydi, after this a ma is cancelled in A. insert ma.
22evyu
32. ' A. yad. I eyo. 3-e. 4tai
192 I. Oertel,
tah. tasmat sa dahati.' 6. athd 'dhidevatam.' iyam evai 'sa

devata yo 'yam pavate.' tasminn etasminn aSpo 'ntah. tad annam.
so 'riu&a updsitavyah. yad asminn apo 'ntas tend 'rutksah.
7. tasya 'ntardtma tapas. tasm&d esa atapaty usnatarah pavate.
8. tapaso 'ntardttma vidyut. sa niruktah. tasrnzt so 'pi dahati.'
9. tani va et&ni catvari s&rma prano van manas svarah. sa esa
prano vaca karoti mnanonetrah. tasya svara eva prajah. praja-
vacn bhavati ya evam veda. 107.
sasthe 'nuvake caturtha4 khacndah.
III. 33. i. sa yo vayua prana eva sah. yo 'gnir vag eva sa.
yap candrama mana eva tad. ya' adityas svara eva sah. tasm
etam ddityam ahus svara et7 'ti. *2. sa yo ha va amiur devat&
upaste ya amnilr adhidevatarn d'aritpa va eta duranusamprapya'
iva. kas tad veda yady eta anu va sampra-pnuyan na va. a. atha
ya ena adhyatmarm upaste sa ha 'ntidevo bhavati. nirjiryanti 'va
va4 ita eta. [t]asya va eta9 parirasya saha pranena nirjlryanti.
ka u eva tad veda yady eta anu va sampradpuyan na va.'
4. atha ya ena ubhayir' ekadha bhavantir veda sa evat 'nusthya
(penance) is fire. That is distinct. Therefore it burns. 6. Now

with regard to the divinities. He is this divinity who cleanses
here. Within him are the waters. These are food. He is to be
worshiped as soft. Because the waters are in him, therefore [he
is] soft. 7. His inner self is heat. Therefore it blows hotter
when [the sun] shines. 8. The inner self of heat is lightning.
That is distinct. Therefore it also burns. 9. Verily these four
[are] the saman: breath, speech, mind, [and] tone. That same
breath, having mind as its guide, acts through speech. Of it
tone is the offspring. Rich in offspring becomes he who knows
thus.
ILT. 33. i. Vayu is breath, Agni is speech, the moon is imind,

the sun is tone. Therefore they say of this sun: "' He goeth as
tone." 2. If any one worships yonder divinities, namely those
[that are defined] with regard to the divinities-verily, they are
of evil form, hard to be completely attained, as it were. Who
knows whether he will completely attain unto them or not ?
3. Now if any one worships them [as defined] with regard to the
self, he becomes one who is near the gods. They waste away,
as it were, from here. Verily these [divinities] waste away along
with the breath of his body. And who knows whether he will
completely attain unto them or not? 4. Now he who knows both
32. 5A. dati. 6B. -daiv-. 7-p-. 8B. repeats tani vdsitavyo (!) yad
asminn 4po 'ntas ...... tasmat so 'pi dahati.
33. 1 B. yad&. 2-rnivd. 3 _-pi. 4A. c&. 5va. 6ubhedhir.
J&iminq,yca- Upanisad-Brahmana. 193
se7m a veda sa atmabnam veda sa brahma veda. 6. tad &huh

prCtde,amatrad vCa ita eta ekam bhavanti. ato hy ayam pran
svarya' upary' upari vartata iti. s. atha hai 'ka &hu, catur-
awngulad&0 vc ita eta ekam bhavant 'ti. ato hy eva 'yam pranas'
svarya8 upary' upari vartata iti. 7. sa esa brahmana1' avartah.
sa ya evamb etam brahmtana" cavartarh veda 'bhy enamn prajah
papava, avartante sarvam ayur eti. 8. sa yo hai 'varh vidvan
praKneia pranya I'anena '>anya manasai 'ta ubhayir devatcc
jitmnany etya mukha adhatte tasya sarvam aptan bhavati sarvam
jitatn. na ha 'sya kac cana kamo 'napto bhavati ya evamh veda.
108.
sasthe 'nuvdke paAceama4 khacndah.
III. 34. i. tad etan mithunaTh yad vak ca pranac ca. mithu-
nam rksame. acaturarh vava' mithunam prajananarn. 2. tad
yatra 'da aha sontah pavata iti vo 'pavartadhvam iti va tat
sahai 'va vaca- manasa pranena svarena hifikurvanti. tad hinika-
rena nithunakh kriyate. s., sahai 'va vaCa manasa pranena
svarena ntidlhanam upayanti. tan nidhanena mithunarn kriyate.
4. tat saptavidhaA samnah. saptakrtva' udgCata "tmanam Ca
these kinds [of divinities] as unified, he immediately knows the

sanman, he knows the self, he knows the brahman. 5. This they
say: " From the size of a span from here these [divinities]
become oine. For from here this breath turneth sounding
upward and upward." ff. And some say: "From [the size of]
four finjgers from here these [divinities] become one. For from
here this breath turneth sounding upward and upward." 7. That
is the turn of the brahman. Ile who thus knows this turn of the
brahman, unto him offspring [and] domestic animals turn; he
goes to complete age. 8. He who, knowing thus, breathing with
breath, exhaling with exbalation, coming into the self, puts these
divinities of both kinds with the mind in the mouth, by him
everything is obtained, everything conquered. No wish soever
of him is unattained who knows thus.
III. 34. i. Those are this couple, viz. speech and breath; a
cotiple are re and sarman. Verily to the fourth [generation] a
pair is generative. 2. Now where one says here either "Soma
cleanses itself," or " Turn ye hither," they thus utter the
hijikOra along with speech, with mind, with breath, with tone.
With the hiiikdra a couple is thus brought about. 3. They also
perform the nidlhana along with speech, with mind, with breath,
with tone. With the nidhana a couple is thus brought about.
4. That is the sevenfold of the saman. Seven times the udgatar
93. 1 -a. 8 svayy. 9 -ri (!). 10 -1d id. " brahmar.
34. ' pdpa. 2-kara. 3 -a.
VQL. XVI. 26
194 E/. Oertel,
yajamanamr ca parirdt prajanayati. 5. y&drasyo ha vai reto

bhavati taddrpa sambhavati yadi v&i purusasya purusa eva
yadi gor gaur eva yady apevasy& 'pva eva yadi mrgasya mnqa
eva. yasyai 'v'a reto bhavati tad eva sambhavati. 6. tad yatha
ha vai suvarnarn hiranyam agntau prJsyam&nalhb kalydnatara'rh
kalyJznataram bhavaty evam eva kalyanatarena kalyanataren&
"tmana2 sarmbhavati ya evarh veda. 7. tad etad rca4 'bhyan'ucyate.
109.
sasthe 'nuvake sasthah khandah.
III. 35. i. patanigarn aktam' asurrasya mayay&

h.rda papyanti manasa vipapcitah:
samudre antah kavayo vi caksate
maricendm padam icehanti vedhasa
iti. 2. patafigamn aktam iti. prano vai patanigah. patann iva
hy esv ainqesv ati ratharn? udikqate.2 pataTiga ity acaksate. 8. asu
rasya mayaye 'ti. mano' va asuram. tad4 dAy asusu ramate.
tasytii 'sa mtyay& 'ktah. 4. hrda papyanti manasa vipapcita
iti. hrdci6 'va6 hy ete papyanti yan manasa vipapcitah. 5. sam-
udre antah kavayo vi caksata iti. puruso vai samudra evarvida
u kavayah. ta7 iman puruse 'ntar v7tearh vicaksate. 6. marwci-
causes himself and the sacrificer to be born from the body.

a. And verily of what kind [of being] the seed is, that kind [of
being] arises: if it be of a man, a man; if of a cow, a cow; if of
a horse, a horse; if of a deer, a deer. Of what [being] the seed
is, just tllat being is born. 6. Now as gold of good color being
cast into the file becomes more and more beautiful, even so he
comes into being with a more and more beautiful self who
knows thus. 7. That same is ref erred to in a rc.
III. 35. i. "The winged one, adorned with the magic of an

Asura, with the heart the inspired [bards] see, with the mind.
Within the sea the sages look about; the faithful seek the track
of the rays." 2. ' The winged one, adorned': breath is the
winged one. For flying (patan), as it were, in these limbs
(aniga), he looks up beyond the chariot (?). [Therefore] he is
called winged one (patai'qa). s. ' With the magic of an Asura':
mind is asura[-like]. For it rests (Vram) in the vital airs (asu).
He is adorned with its magic. 4. 'With the heart, with the
mind the inspired [bards] see': for verily the inspired ones see
with the heart as with the mind. 5. I Within the sea the sages
look about': verily man is the sea, and those who know thus are
the sages. They look about for this speech within man. 6. ' The
34. attain.
35. 4 reyt. I-t53 h
2-tdh. B.4-e.
- "ta.
hrdhd.6ea.
evah sa
7sa
Jdiminiya- Upanscad-BrAmhmacna. 195
narm padanm icehanti vedhasa iti. martcya iva vd etsi devata yad
agnir vayur adityap candramah. 7. na ha vd etasjan devatanam
padam asti. padeno ha vdi' punarmrtyur anveti. 8. tad etad
ananvitam s&ma punarmrtyunaI. ati punarmrtyurn tarati ya
evarn veda. 110.
.sasthe 'nuvake saptamah khandah.
III. 36. . pataigo vacam manasa bibharti

tmh gandharvo 'vadad garbhe1 antah:
tdan dyotamdnih` svaryam mani&sm
rtasya pade kavayo ni pants
'ti. 2. pataiigo v&cam manasfl bibharti 'ti. prano vai patafigah.
sa im7iYn vdca?n manasa bibharti. 3. tdah gandharvo 'vadad'
garbhe antar iti. pr4no vai gandharvah purusa u garbhah. sa
imaram puruse 'ntar4 va6caThu vadati. 4. tath dyotamanamun sva-
ryam mnanusam iti. svarya hy esa naunksa& yad vak. 5. rtasya
pade kavayo ni pant- 'ti. mano va rtam evarhvida u kavayah.
om ity etad eva 'ksaram rtam.' tena yad ream mimainsante yad
yajur yat sa&ma tad en-dm' nipanti. 111.
sasthe 'nuvake 's(ama4 khandah.
faithful seek the track of the rays': rays, as it were, are these
divinities, viz. Agni, Vaiyu, sun, [anld] moon. 7. Verily, of those
divinities there is no track. [For] by means of a track second
death goes after. s. That same is the sarnan which is not gone
after by second death. He crosses over second death who knows
thus.
I11. 36. i. " The winged one beareth speech with the mind; that
[speechl] the Gandharva spoke within the womb; this brilliant
sounding wisdom the poets guard in the place of [sacred] order."
2. 'T he winged one beareth speech with the mind': verily,
breath is the winged one; he bears this speech with the mind.
3. 'That [speech] the Gandharva spoke within the womb': verily
breath is the Gandharva, and man is the womb. He speaks this
speech within man. 4. 'This brilliant, sounding wisdom': for
sounding is this wisdom, viz. speech. 5. 'The poets guard in
the place of [sacred] order': verily, mind is the [sacred] order,
and those who know thus are the poets; on, that syllable is the
[sacred] order. In that they reflect with it onl the re, on the
ycf/us, on the sabman, thereby they guard this [wisdom].
35. 8 A. ve.
36. 1 o. 2 -a. 3vadati. 4ant-. 5-a. 6The MSS. have om ity....
rtam after yat sama.
196 ff. Oertel,
ILL. 37. 1. apa9yam gop&m anipadyamanarn5

C ca para ca pathibhip carantam:
sa sadhricis' sa visftcir vasdna
a varivartti bhuvanesv antar
iti. 2. apa9yarh gopam anipadyama1nam iti. prCano VCi gopah.
sa hi 'dam' sarvam anipadyarndno gopayati. 8. a ca para ca
pathibhi9 carantan?, iti. tad ye ca ha vd ime prand ami ca 7-xc-
maya ettir ha va esa etad a- ca para ca pathibhip carati. 4. sa
sadhricis sa visuctr vasana iti. sadhricip ca hy esa etad visu
Ca praja vaste.2 . a varivartti buvanev antar iti. esa hy evai
su bhuvanesv an-tar avarivartti. 6. sa esa indra udgit
yadti 'sa indra udgitha agacchati n&i 'vo 'dgdtqc co 'pagat.
ca viji,ayate. ita evo "rdhvas4 svar udeti. sa upari m?2rdhno
lel&yati. 7. sa vidyOd &gamad5 indro ne 'ha kap cana papma
nyaiigah paripeksyata' iti. tas?nin ha na kap cana papm& nyain-
gah pari9isyate. 8. tad etad' abhr&trvya4T8 samrna. na ha va
indrah kamih cana bhrdtrvyam papyate. sa yathe 'ndro na kamh
canza bhrtatrvyam papyata evam eva [na] karn cana bhratrvyamn
papyate ya etad evamh veda 'tho yasyai 'vamh vidvan udg&yati.
112.
sasthe 'nuvdke navamah khandah. sastho 'nuvakas samaptai.1.
III. 38. i. prajapatim brahma 'srjata. tam apapyam amu-
kham' asrjata. 2. tam aprapapyam' amukhamn pay&namr brahmdi
"vipat. purusyarn' tat. prano v&i brahma. prano v&vti 'nar-h tad
ivipat. 3. sa udatisthat prajdnjThjanayitO. tam raksansy' anvca-
III. 37. i. "I saw the keeper who doth not fall down moving to
and fro by the paths. Clad in the converging and diverging
ones, he oft turneth hither within created beings." 2. 'I saw the
keeper who doth not fall down': verily breath is the keeper. For
he keeps this all without falling down. 3. ' Moving to and fro
by the paths': now what these breaths here and yonder rays are,
by them as paths he thus moves to and fro. 4. 'Clad in the con-
verging and diverging ones': for he is thus clad in converging
and diverging offspring. b. I He oft turneth hither within created
beings': for he often does turn hither within these created
beings. 6-B = I. 45. 4-6.
III. 38. 1. The brahman created, Prajapati. It created him

not seeing, without mouth. 2. Him lying not looking, without
mouth, the brahman entered. That [became?] humian. Verily
the brahman is breath. Breath, indeed, entered him thus. 3. He
arose, a generator of progeny. Him the Raksases fastened on.
37. 1-rtc-; at the beginning of this pada all MSS. insert atirn. 2 B.
saste. 3 -On-. 4-dhva. 5 agad. I parise-. I eta. 8 bhr-.
38. 1 mukh-. 2 aprav-. 3-sar. 4A. -asy.
Jdiminq9ya- Upanisad-Brrdhnctaa. 197
sacanta.b 4. tam etad eva s&ma g&yann atr&yata. yad gayann'

atrayata t(ad gayatrasya gayatratvam. a. trayata enarh sarva-
smit piprnano nmucyate ya evaTh veda. 6. tam upi 'smCni g(tyata
nara ity iCC-t "2ravanfyeno' 'p&g&yan.8 7. y ad UJ)Ci 'smati giyata
nara iti tena gayatram abhavat. tasmad esczi 'va pratipat kh,ryd.
8. pavamanaye 'ndamvs abhi dlevam iya-hum_bhha-kqdt0 iti sodapi
'kcsarany abhyagayanta." sodapakalaTh" vli brahma. kale7 a emta
'na5i tad brahm& "vipat. 9. tad etac caturv irpatyakqararh gaya-
tram. astciksarah prast&vahi' sodapCaksararh gitanh tac caturvini-
patis sarnpadyante. caturviipatyardham4sas" samv atsarah. sam-
vatsaras semnza. 10. ta' reap partrena mrtyur a,vaitat. tad yac
chariravat tan mrtyor ciptam. atha yad apariranm tad amrtam.
tasyc '9>carDena samna parirany adhftnot. 113.
saptatme 'nuvdke prathamah khanydah.
II. 39. i. ov'c3c ova3c ovd3c fuin bh-t ova iti. sodapd7 'ksarany
(dbhya,qCyata. sodapakalo' vai purusah. kal1pa eva 'sya tac
chekariry adkXinot. 2. sa eso 'pahatap1apma dhutaparirah. tad
ekkriyJtvrtiyuddsa?hgdyaty o ity udisa. a iti avrdydit. vay iti
4. HIim one singing this same sacman r-escued. Because he singing

(gayan) rescued (atr&yata), that is the reason why the gclyatra
[-sdman] is called so. 5. One rescues him, from all evil he is
delivered, who knows thus. ff. They sang unto him with the rc
which belongs to the preliminary invocation: "Sing, ye men
unto this one." Inasmuch as [it runs]: "Sing (VIgd), ye men,
unto this one," hence it became the g&yatra (-sdman). There-
fore this is to be made the introductory verse. 8. "1 Unto Indu,
who is being purified, who desires to sacrifice to the god," thus they
sang sixteen syllables unto [him]. Verily sixteenfold is the bralt-
mnan. Part by part the brahman thus entered him. 9. That
same is the g&yatra [-sarnan] with twenty-four syllables. The
prastava has eight syllables. The song (gita) has sixteen sylla-
bles. Thus twenty-four are obtained. Twenty-four half-months
has the year; the year is the s&man. io. Because of the body
death went after these rc's. What is possessed of a body, that
is obtained by death; and what is bodiless, that is immortal.
By means of the bodiless saman he shook off this one's bodies.
III. 39. i. He sang unto [him] sixteen syllables: ovaC, ovCGc,

ovafc, hum, b1la, ovat. Sixteenfold is man. Part by part he thus
shook off his bodies. 2. That same one had evil smitten away,
his body shaken off ....... speech (vac) is the brahrman; that
38. 5anusac-. 6gayatrai-n. 7 Qravasiy-. 8 p6ga. '0B. -lam. Ilprast-.

12 tam. 13 A. -yata. 14-SdS
39. ' -a.
198 Hi. Oertel,
tcad brahma. tad id antariksarh so 'yarh vayuh pavate. hum iti

candrama,h. bha ity adityah. a. etasya ha va idam aksarasya
kr ator2 bhati 'ty acaksate. 4. etasya ha va idam aksarasya
krator3 abhram ity aoaksate. 5. etasya ha vt idamn aksarasya'
kratoh2 kubhram ity acaksate. 6. etasya ha va idam aksarasya
kratop' pubhram ity acaksate. 7. etasya ha va iddam aksarasya
krator3 vrsabha5 ity acaksate. 8. etasya ha va idam aksarasya
krator2 darbha' ity acaksate. 9. etasya ha va idan? aksarasya
krator2 yo bh&ti7 'ty acaksate. io. etasya ha va idam aksarasya
kratos2 sambhavati 'ty acaksate. 11. tad yat kirh ca MhM3 iti ca
bhMM iti ca tad etan mithunam, gayatram. pra mithunena j&yate
ya evarn veda. 114.
saptame 'nuvake dvitiyaIh khandah.
ILL. 40. i. tad etad amrtarh gayatram. etena vai praj&patir

amrtatvam agacchad etena deva etena rsayah. 2. tad etad brah-
ma prajakpataye 'bravit prajripatih' paramesthine prajapat

paramesthi prajapatyo devaya savitre dlevas savit& 'gnaye 'gnir
indraye 'ndrah kapyqpOya kapyapa r -yapnqaya kapyapaya
rpyapriigah k0pyapo devatarase pyavasdyandya' k&pyap&ya
devatarap pyavasayanah kopyapap prusdya vahneyaya kdpya-
paya pruso' vahneyah4' k&pyapa indrotaya' daivapaya pauna-
atmosphere is Viiyu who cleanses here; hum is the moon; bha

is the sun. a. In virtue of this syllable they say of him " He
shineth." 4. In virtue of this syllable they sav of him abhra
(cloud). s. In virtue of this syllable they say of him kubhra.
6. In virtue of this syllable they say of him pubhra (white).
7. In virtute of this syllable they say of him vrsabha (bull).
s. In virtue of this syllable they say of him darbha. 9. In virtue
of this syllable they say of him "he who shineth." io. In virtue
of this syllable thev say of him "he cometh into existence."
ii. Whatsoever is bha and bha, that is the couple, the gayatra
[-saman]. By copulation he is propagated who knows thus.
III. 40. 1. That is the immortal geiyatra [-samnan]. By means

of it Prajapati went uinto immortality, by means of it the gods,
by means of it the sages (rsi). 2. That same the brahman told
to Prajiapati; Prajaipati to Paramesthin Prajapatya; Paramesthin
Prajapatya to god Savitar; god Savitar to Agni; Agni to Indra;
Indra to Kagyapa; Kagyapa to R1yaTirga Kai9yapa; 1Rqyaqrfiga
Kat9yapa to Devataras Qyavasayana Kficyapa; Devataras 9ydva-
sayana K:iayapa to C9rusa Viihneya K:i9yapa; C9rusa Viahneya
39. 2krt-. 3so MSS. 4-sva. 5B. vrvrs-. 6A. dabha; B. sathbhavati.
X ya bWtU. 8 bh.
40. ' B. inserts katyapo.- 2 A. Vydvasaya. 3A. bhuso; B. guSo. 4 B.
vakhne-. 5 A. indrat-.
Jdiqininya- Upanisaad-Bhmmana. 199
kaye 'ndroto ddivapap' cjunako drtaya aindrotaye paunakaya

drtir aiudrotil pcunakah pulusCaya pr4cinayogyaya pulusah
pracmnayogyas satyaya jaya paulusaye pr&cinayogyaya satya-
yajnah paulusih praeinayogyas somnactsmaya satyayajiraye pra-
cnayogyaya somacasma,s satyaya,jnih pracicnayogyo hrtsvdca-
yayd "llakey&dya7 maha,vrsaya r(jfie hrtsvicaya &tllakeyo maha-
vrso raja janaprutcaya8 kandviyaya jana9rutah kCandviyas saya-
ka-ya jana9ruteytya9 ktndviyaya sauyako janacr?teyah kandviyo
nagarine jdnacruteyaya kadnd viyaya nagari jdnacruteyah ktn-
dviyac canigaya'0 patyayagzaya" Citreyaya pafigac cdryayanir
atreyo ram&ya kr&tujaiteyaya vdiydghrqpadydya ramnah kra-
tzqjdteyo v&iyAghrapadyah- 115.
saptame 'nuvdke trtiya4 khacdah.
III. 41. i. - paikhaya btbhravya-ya cafikho b1bhravyo dak-

saya katydyawaya' atreyaya daksah katyayauir atreyah kan-
saya varakaye kanso varakih prosthap&daya varakyaya pro-
sthapado viirakyah2 kansaya varakyaya3 kaniso varakyo jayan-
taya varakyaya jayanto vd,rakyah kubera-ya vara1cyaya kubero
varakyo jayant,iya varakyaya jayanto varakyo jana9rutCUya
vdrakyJyajana,ruto v&rakyas s8zdattaya4 pJr_parydya sudattah
Ka,9yapa to Indrota DTivdipa '9iunaka; Iiidiota Daivaipa 9Qiunaka

to Drti Aindroti 9gaunaka; Drti Aindroti 9aunaka to Pulusa
Pracinayogya; Pulusa Pri-cInayogya to Satyayajna Paulusi Prai-
cinayogya; Satyayajna Paiulusi Praicinayogya to Soma9usma Sat-
yayajfii Pracinayogya; Soma9ustna Satyayajini Pracinayogya to
Hrtsvdhaya Allakeya, the king of the Mah-avrsas; Hrtsv-agaya
Allakeya, the king of the Mahavrsas, to Jana9ruta K5ndviya;
Janagruta Kandviya to Sayaka Jfnagruteya Kayndviya; Sayaka
JTnagruteya Kiiyndviya to Nagarin J5inagruteya K5In,dviya; Na-
garin Jthagruteva Ki,ndviya to Qafiga atyayani Atreya; Qaiiga
9aty,ayani Atreya to Rama Krttujaiteya Vaiyaghrapadya; Rama
Kratujateya Viliy5ighrapadya-
III. 41. I. - to_anikha BThhravya; Qaiikha Babhravya to

Daksa K.itydiyani Atreya; Daksa Kiitydyani Atreya to Kanisa
Vdraki; KaAisa Varaki to Prosthapaida Viirakya; Prosthapada
Varakya to KaAisa Varakya; Kanfsa Varakya to Jayanita Viira-
kya; Jayanta V<,-rakya to Kubera Varakya; Kubera Vairakya to
Jayanta Varakya; Jayanta Vairakya to Janagruta Varakya;
Janagruita Virakya to Sudatta Par9agarya; Sudatta Paragarya to
40. 6 -piV. 7 B. llok-. 8 B. inserts s sdtydyajitni4 prdcinayagyo hrtsvd.

9A. janupr-; B. janapVr-. 1% ing-. 1-naya.
41. '-ndya; B. kdtydjaya-. 2var-. 3p-.
200 H. Oertet,
pdrdvaryo 'sadhkayo5 'ttarJya

paryo vipapeite Vaku2timitra
rnitrah pdrdparyo jayanteiya
yah- 116.
saptame fnuvake caturthah khanqdah.
III. 42. i. - Vydmajayantaya l&uhityaya pyarnaja

hityah palligupt&ya l&uhity&ya palligupto lduhityas satyaCravase
l&uhity4ya' satyapravda lauhityah krsnadArtaye sattyakaye krsna-
dhrtis satyakip pyJmasujayant&ya l&uhitydya pyamasujayanto
lauhitya4 krsnadattaya 1&,uhity&ya krsnadatto lauhityo mtitra-
bhhitaye l&uhity&ya mitrabhhtir2 l&uhitya cya&majayantaya
lauhityaya eyamajayanto luhityas trivedaya krsnarataya lau-
hityaya trivedah krmiarato louhityo yapasvine jayantaya lau-
hitydya' yapasv, jayanto l0uhityo jayakaya tauhitydya jayako
lauhityah krsnarataya lauhityaya krsnarato lauhityo daksajayan-
taya lduhitydya daksajayanto lauhityo vipapcite crdharjayan-
taya a10uhitydya vipaccid drdhajayanto lauhityo vdipapcitdya'
do,rd-hajayantaye drd1hajayantaya lauhity4ya vaizpapcito dar-
dhajayantir5 drdhajayanto l&uhityo vdipaccitaya dardhajayan-
taye guptaya lauhityaya. 2. tad etad amrtarh gayatram atha
yany anyani gutani kamyany eva tani karmyany eva tani. 117.
saptame 'nuvdke paieamnah kha#qa&. saptamo 'nuvakas samdpta4.
Asiidha Uttara Pardqarya; Asiidha Uttara Paragarya to Vipa9cit

9akunimitra Pdragarya; Vipa9cit 9akunimitra Pir-agarya to
Jayanta Par-aarya; Jayanta Pdra-garya-
III. 42. i. - to 9yiamajayanta Liuhitya; 9yiamajayanta Liu-

hitya to Palligupta Laiuhitya; Palligupta Lauhitya to Satya9ra-
vas Lauhitya; Satya9ravas Lauhitya to Krsnadhrti Siatyaki;
Krsnadhrti Satyaki to 9ydmasujayanta Lauhitya; 9Qyamasu-
jayanta Lauhitya to Krsnadatta Liauhitya; Kr.sadatta Lauhitya
to Mitrabhuxti Lauhitya; Mitrabhuiti Lauhitya to 9yaimajayanta
Lauhitya; Qyamajayanta Liiuhitya to Triveda Krsnarata Laiuhi-
tya; Triveda Krsarata Lauhitya to Ya9asvin Jayanta Lauliitya;
Ya9asvin Jayanta Lauhitya to Jayaka Liiuhitya; Jayaka Ldiu-
hitya to Krsnarata Laiuhitya; Krsuardita Lauhitya to Daksaja-
yanta Lauhitya; Daksajayanta Liiuhitya to Vipa9cit Drclhaja-
yanta Lauhitya; Vipa9cit Drdhajayanta Liuhitya to Vdiipageita
Dardhajayanti Drdhajayanta Liuhitya; Vaipageita Dardhajayanti
Dr4hajayanta Lauhitya to Vahipa?eita Dardhajayanti Gupta Lau-
hitya. 2. That is the immortal gayatra[-saman]; and what other
chants there are, they are optional only, they are optional only.
41. 4 A. sudatta; B. sudattatdya. 'f A. as- (!); B. s-.
42. ' loh-. 2 A. -ti. I insert Vyc&majayanto lduhityaya. 4 vcivip-.
Jdaiminya- Upanisad-BkaWhmana. 201
IV. 1. i. vvetdctvo darpato harinilo 'si haritaspr!pas samana-

buddho m&C hihsih. na nadTh tvamh vettha pradrava. 2. yad abhy-
avacaranol 'bhyavaisi svapantam purusam akovidam a?tma-
mayena' varmana varuno 'ntar dadh&tu maC. 3. yad abMyava-
carano2 'b6yavaisi svapantam purusam akovidam ayasmayena
varmana varuno 'ntar dadhatu ma0. 4. yad abhyavacaranto2
'bAyavaai'i svapantam purusam akovidamh lohamayena varmana
varuno 'ntar dadhatu ma. 6. yad abhyavacarano' 'bhyavaisi
svapantam purusam4 akovidamh rajatamaryena varmana varuno
'ntar dadhatu MCa. 6. yad abhyavacaranob '6hyavaiisi sevapantam
purusam suvarnagnayena varmana varuno 'ntar dadhatu m,ta.
7. ayur mata5 natih pita namas ta aviposana:
graho nama 'si viSvayyus tasmai te vivtaha' namzo
namas tamraya namo varunaya7 namo jigha4sate. 8. yaksma
rajan mCa8 mdT4r hihsih. rajan yaksna ma hiiis7h. tayos sanvida-
na,yos sarvam cayur a,yany9 aham. 118.
prathamo 'nuvaikas samatptah..
IV. 2. i. puruso vai yajnah. 2. tasya yani caturvipoatir'

varsCini tat pratassavanam. caturvinpatyaksara gayatri. gaya-
IV. 1. i. Possessing white horses, conspicuous, yellow-blue art

thou, . do not harm. Thou knowest me not; run away.
2. When moving down against [him] thou descendest against
the sleeping man unknowing, let Varuna cover me with a stone
armor. 3. When moving down against [himl thou descendest
against the sleeping man unknowing, let Varuna cover me
with a brass armor. 4. When nmoving down against [him] thou
descendest against the sleeping man unknowing, let Varuna
cover me with a copper armor. 5. When moving down against
[him] thou descendest against the sleeping man unknowing, let
Varuna cover me with a silver armor. 6. When moving down
against [him] thou descendest against the sleeping man un-
knowing, let Varuna cover me with a golden armor. 7. Life is
the mother, thought the father. Homage to thee, 0 drying one.
Thou art seizer by niame, possessing all life. Unto thee then
homage for ever. Homage to the copper-red one, homage to
Varuna, homage to him who desires to slay. s. Consumption
king, do not hurt me. Kinig consumption, do not hurt. These
two being, harmonious, may I go to complete life.
IV. 2. i. Man is the sacrifice. 2. His [first] twenty-four years

are the morning-libation. The gayatri has twenty-four syllables.
1. I -nd. 2 B. iti manmamayena. 4in the following the MSS. abbrevi-
ate. 5 B. matana. 6 -vdhdya. 7 A. rundya. 8 an. 9
2. -ti.
VOL. XVI. 27
202 H. Oertel,
tram pr&tassavanam. s. tad vasiundm. prana2 vdi vasavah.

prana hi 'darh sarvarh vasv adadate. 4. sa yady enam etasmin
kala upatapad upadravet sa brftyat praind vasava idam me pra-
tassavanam madhyandinena savanend 'nusarhtanute 'ti. agado
hai 'va bhavati. .s. atha ydni catupeatv&riipataT varsdni4 tan
mddhyandinarh savanam. catupeatvOrWiadaksard tri,tup. trai-
stubham mdh?yandinamh savanam. 6. tad rudlrdndm. prand
vai rudrah. praqn&t hi 'dami sarvarm rodayanti. 7. sa yady enam
etasmin ka1la upatapad upadravet sa brfiy&t prand rudra idam
me m&dhyandinarh savanarh trtiyasavanenra 'nusarhtanute 'ti.
agado hai 'va bhavati. s. atha yany astdcatvdrinatarh varsani
tat trtiyasavananz. ast catv rizpadaksara jagati. jdgatak trti-
yasavanam. 9. tad aditydncinm. praina vd aditya2h. prdnit hi
'darh sarvam adadate. io. sa yady enam etasmzin kala upatapad
upadravet sa brnydt prana aditya idam me trtiyasavanam
c&yusc 'nusarhtanute 'ti. agado hci 'va bhavati. it. etad dha tad
vidvan bra,hmana uvdca mahid&sa &itareya upatapati kim idam
upatapasi yo 'ham aneno 'patapata na presydmi 'ti. sa ha so.da-
papatarh varsa&ni jijiva. pra ha sodapapatam varsdni jivati nai
'narn prinas samy5 ayuso.jahati ya evarh veda. 119.
dvitiyo 'nuvalkas samaptah.
The morning-libation is connected with the gdyatri. 3. It be-

longs to the Vasus. The breaths are the Vasus; for the breaths
take to themselves all this that is good (vasu). 4. If in that time
an illness should attack him, he should say: "Ye breaths, ye
Vasus, continue this morning-libation of mine by the noon-liba-
tion." Verily he becomes well. 5. His [next] forty-four years
are the noon-libation. The tristtbh has forty-four syllables.
The noon-libation is connected with the tristubh. 6. It belongs
to the Rudras. The breaths are the Rudras; for the breaths
cause the whole [universe] to wail (<Vrud). 7. If in that tim
illness should attack him, he should say: " Ye breaths, ve Rudras,
continue this noon-libation of mine by the evening-libation."
Verily he becomes well. s. Moreover his [next] forty-eight
years are the eveninig-libation. The jagati has forty-eight sylla-
bles. The evening-libation is connected with the jagati. 9. It
belongs to the Adityas. The breaths are the Adityas; for the
breaths take to themselves (Vd& + &) this all. io. If in that tim
an illness should attack him, he should say: "Ye breaths, ye
Adityas, continue this my evening-libation by my life-time."
Verily he becomes well. 1'. Now the Brahman Mahidfisa Aita-
reya, knowing this, said in [his] illness: "Why dost thou now
attack me, who am not to die of this illness ?" He lived a hun-
dred and sixteen years. He lives on to a hundred and sixteen
years, [his] breath does not leave him in the midst of his life-
time, who knows thus.
2. 2 -nd. 3insert vdi. 4 varsmani. 5 samy.
Jdiminiya- Upanisad-Br&chmana. 203
IV. 3. i. trydyusach' kapyapasya jamadagnes trydyusam':

triny amrtasya pusp4ni triny' ya9nsis me 'krnoh.
2. sa no mayobhifl4 pitav4 &vipasva pintiko' yas6 tanuve syonah.
3. ye 'gqnayah purisydh pravistah prthivim anu:
tes cr7h tvam asy uttamah pra8 no jivdtave suva. 120.
trtiyo 'nuvakas samapta4.
IV. 4. i. aranyasya vatso 'si vipvandmd' vipcvbhiraksano2

'pamw pakvo 'si varunasya dftto 'ntardhindmca.' 2. yath& tvam
amrto martyebhyo' 'ntarhito 'sy evarh tvam asnm&n agqhyubhyo
'ntar dhehi. antardhir asi stenebhyah. 121.
caturtho 'nuvakas samadpta4.
IV. 5. i. vyusi savita bhavasy ude.syan visnur udyan purusa'

udito brhaspatir abhiprayan maghave 'ndro vdikuntho madhyan-
dine bhago 'pardhna 2 ugro devo lohitayann astamite yamo
bhavasi. 2. apnasu somo raja ni9paya&m pitrrajas' svapne manut-
syan pravipasipayasa pap2n. 3. viratre bhavo bhavasy aparard-
tre 'nigirc6 agnihotravel&y&m bhrguh. 4. tasya tad4 etad eva man-
1V. 3. i. The threefold life-time of Kagyapa, of Jamadagni

the threefold life-time, the three flowers of immortality, three
life-times thou madest for me. 2. Enter into us, 0 thou bene-
ficent food, which, tranquilizing, art pleasing to the body.
3. What dirty fires are entered into the earth along, of them
thou art the highest; impel us unto life.
IV. 4. i. Thou art the calf of the forest, possessing all namnes,
all-defending; ripe of the waters art thou, Varuna's messenger,
concealnment by name. 2. As thou, immortal, art concealed from
mortals, so do thou conceal us from the wicked. Thou art con-
cealment from robbers.
IV. 5. i. When it dawns, thou becomest Savitar; when about

to rise, Visnu ; rising, Purusa ; risen, Brhaspati ; ascending, the
bournteous one; at noon, Indra Vtikuntha; in the afternoon,
Bhaga; growing red, the formidable god; having set, thou
becomest Yama. 2. In the stones king Soma, in the night the
king of the Fathers. In sleep thou enterest into men; with the
milk, into cattle. 3. In the middle of night thou art Bhava; in
the after-part of the night, Anigiras; at the time of the Agni-
hotra, Bhrgu. 4. This disk is its udder, speech and breath are
3. 'triy&y-. 2 trin. 3ayuhksi. 4-to. 5 camhmtokd. 6ya. I-om 8pr.

4. vivvon-4. 2 -ksamd. 3 A. 'rddhaAnarna. 4ta. 5marttebhyo.
5. -o. 2A. parahena. 3 -ja. 4 ta.
204 H. Oertel,
dalam aidhah. tasycii 'tdu stanau yad vak ca pranap ca. tabAyanm
me dhuksev 'dhy&yam brahmacaryam5 prajdm papun svargam
lokarh sajatavanasyarm. 5. eta &pisa6 6pdse. bh'2r bhuvas sevah.
udite mpukram tdiva.' tad atman dadhe. 122.
panicamo 'nuvakas samaptah.
IV. 6. i. bhageratho hCi "ksav&ko rajd kaimaprena yajnzena

yaksyamana asa. 2. tad ut ha kurupaic&landm' brdhniand 't2cur
bhageratho ha va ayarn &iksvdko r0jd kamaprena yajiiena yaks-
yaminah.' etena' kathmrh vadisydma iti. 3. tarh ha 'bhyeyuh.
tebhyo4 h&Ca 'bhydgatebhyo 'pacitip cakara. 4. atha hai 'sdrh s(t
bhaga avavrajo 'ptvaJ kepapmaprFtni nakhan nikrtya '"yena6
'bhyqjya dandopdnaham bibhrat. i. tCtn ho 'vdca brahmana
bhagavantah katamoo vas tad veda yatha "9rdvitapraty&prdvite
devCtn gacchata iti. 6. atha ho 'vdca katamo vas tad veda yad-
vidusas sfdgqdtd suhotcd svadhivaryus sumaOnusavid djdzyata iti.
7. catha ho 'vaca katamo vas tad veda yac chanddasi prayzj-
yante yat tani sarvdni saThstutdny abhisampadyanta iti. 8. atha
ho 'vaca katamo vas tad veda yatha gayatrya uttame aksare
these two teats. From them milk for nme the lesson, Vedic
studentship, offspring, domestic animals, the heavenly world, the
prayer for supremacy over [my] fellows. i. These wishes I wish.
Bhus, bhuvas, svar. When [the sun] bath risen, show brightness.
I place that in [my]self.
IV. 6. i. King Bhageratha Aiksviika was about to sacrifice

with a wish-fulfilling sacrifice. 2. Then the Brahmans of the
Kurupaiiciilas said: "Verily this king Bhageratha Aiksv;tka is
about to sacrifice with a wish-fuilfilling sacrifice. With him we
will have a talk." 3. 'hey went to him. To them having come
to [him] he paid honors. 4. Now he came to their place having
cut the hair of his head and his beard, having cut his nails, hav-
ing anointed himself with sacrificial butter, bearing a staff and
sandals. i. To them he (Bhageratha) said: " Reverend Brithmans,
who of you knoweth this: how address and response go to the
gods ?" 6. Then he said: "Who of you knoweth what he
knoweth (= must know) of whom a good ucldatar, a good hot ar,
a good aclhvaryu, one who knoweth men well, is born ?" 6. Then
he said: " Who of you knoweth this : how the metres are ap-
plied, to what all of them when used in praise together are
equivalent ?" s. Then he said: " Who of you knoweth this:
6. B B. paic-. 2yaksarm-. 3 etatena. insert bha. 5 upatva. 6jy&.
iJai mini ya- Upanisad-Brdhmana. 205
punar yajiam apigacchata iti. 9. atha ho 'vaca katamo vas tad

veda yatha daksinih pratig?hitd na hiisanti 'ti. 123.
gasthe 'nuvake prathama4 khandah.
IV. 7. i. etan hdi 'nan panica prap9nn papraccha. 2. tesamh
ha kurupafc&l&n&,m' bako daWlhyo 'nacarna asa. 3. sa ho 'vdca
yathd "PrdvitapratyOpr&vite devan gacchata iti prdcyjrh' vai
rayan dipy &1r&vitapraty4pr&vite devan gacchatah. tasmtt' prdiin
tisthann adrdvayati pran tisthan pratytra-vayati 'ti. 4. atha
ho 'vaca yadvidusas sftdgdtd suhotd svadhvaryus sumanusnavid'
(7j&yata iti yo vai manusyasya sambhutirh vede 'ti ho 'vaca tasya
sftdg&t1 suhotd svadhvaryus sumdnusavid ajdyata iti prana uc
ha vctva rdjan manusyasya sambhAftir4 eve 'ti. 5. atha ho 'vdca
yac chanddAsi prayujyante yat tctni sarv&cni samhstutciny abhi-
sampadyanta iti gayatrim u ha vdva rajan sarvdni chanddinsi
sarhstut&ny abhisampadyanta iti. 6. atha ho 'vCtca yatha gaya-
tryc uttame a1ksare punar yajinam apigacchata iti vasatkareno
ha vava rajan gcayatrydi uttame aksare punar yajnam apigac-
chata iti. 7. atha ho5 'vaca yatha daksincth prati,qrhitd na
hirtsanti 'ti- 124.
.sa.sthe 'nuv&ke dvitiya4 khanda4.
how the last two syllables of the gdyatri go again unto the sac-
rifice ?" 9. Then he said: "Who of you knoweth this: how
the sacrificial fees, being received, do not injure ?"
IV. 7. i. These five questions he asked of them. 2. Of these

Kuirupaficilas Baka DMlbhya was learned. 3. He said: "'How
address and response go to the gods ?'-verily in the eastern
quarter, 0 king, do address and response go to the gods. There-
fore standing towards the east one maketh address, [and] stand-
ing towards the east one maketh response." 4. Then he said:
" ' What he knoweth (=must know) of whom a good udgdttar, a
good hotar, a good adhvaryu, one who knoweth men well, is
born ?'-verily he who knoweth the origination of man," he said,
" of him a good udgcttar, a good hotar, a good adhvaryu, one
who knoweth men well, is born. And the breaths, indeed, 0
king, are the origination of man." 6. Then he said: " ' How the
metres are applied, to what all of them when used in praise
together are equivalent ?'-verily to the gdyatri, 0 king, all the
metres when used in praise together are equivalent." 6. Then
he said: "'How the last two syllables of the gcdyatri go again
unto the sacrifice ?'-verily by means of the vasatkdra, 0 king,
the two last syllables of the gcayatri go again unto the sacrifice."
7. Then he said: "'How the sacrificial fees, being received, do
not injure ?'
7. ' B. -panc-. 2 asm-. 3 sam-. 4A. sambhuitiddhura; B. sambhutir

ddhara. D hai. 6prac-.
206 H. Oertel,
IV. 8. 1.- yo va,i g&yatrydi mukharh vede 'ti ho 'v&ca tarh

daksind pratigrhita na hinsanti 'ti. 2. agnir ha va,va rljan
gayatrimukham. tasrnad yad agnc&v' abMyadadhlti bh1hydn' eva
sa tena bhavati vardhate. evam eva, 'varh vidvvCin bra-hmanah
pratigrhnan bh1hya,n eva bhavati vardhata u eve 'ti. 3. sa ho
'vaca'nircdno vai kilca 'yam brahmana casa. tvatm aham anena
yajne2zei "mi 'ti. 4. tasya vai te tatho 'dgasyami 'ti ho 'vaca
yathai 'karad eva b1httva svarga/n lokam esyasi 'ti. 5. tasma
etena gayatreno' 'dgithezo jjagau. sa hati 'karctd eva bhitva
svargar'n lokam iyaya. tena' hai 'tenai 'karad eva bhiUva svar-
garh lokam eti [ya evarh veda]. 6. oTn v itti dve aksare. oTh vaCi
iti caturthe. omh va iti sasthe. hum bha orh vag ity astame.
7. tena hai 'tena pratidarpo' 'sya bhayadasya "samratyasyo
jag4u.. s. tarh ho 'vaca kiTh ta agalsyami 'ti. sa ho 'vaca harn
me devdovav gagye 'ti. tathe 'ti. tOu ha 'sma qjagdu. t&tu
'nam ajagmatuh. 9. sa va esa udgithah kam.a,ndrh sampad' omh
vaac omih V03C omh vaCb hum bha oTn vag iti. san.qo h&i 'va sata-
nur amrtas sambhavati ya etad evam veda 'tho yasyati 'vam
vidvan udg&yati. 125.
sasthe 'nuvake trtiyah, khandah. sastho 'nuvakas samdptah.
IV. 8. i. -Verily whoso knoweth the mouth of the gayatri,"

he said, "him the sacrificial fees, being received, do not injure.
2. Verily Agni, 0 king, is the mouth of the gayatri. Therefore
in that one puts [things] in the fire, it thereby becometh greater,
it inereaseth; even so a Brahman knowing thus, receiving [sacri-
ficial fees], becometh greater [and] increaseth." a. He (Bhage-
ratha) said: " Verily this one was a learned Brahman. I come to
thee with this sacrifice." 4. "Verily, I will sing for thee its
udlgitha," he (B.) said, "in such wise that thou shalt go to the
heavenly world having become sole king." a. For him he sang
the ud,qitha by means of the gjyatra-udcqitha. He (Bhageratha)
having become sole king went to the heavenly world. Bv means
of this same [udgitha] he goes to the heavenly world, having
become sole king, [who knows thus]. 6. Om va are two sylla-
bles, om va the third and fourth, om va the fifth and sixth, hum
bha, om vae the seventh and eighth. 7. With this same [udgithal
Pratidarga sang the ud.qitha for this Bhayada Asamaitya. 8. H
said to him: " What shall I sing into thy possession ?" He said:
" Sing for me the two bay steeds of the gods." " Yes," he said.
He sang the two into his possession. They both came unto him.
9. This same udgitha is the success of wishes, viz. om vac, om
vac, om vac, hutm bha, om vC6. Verilv he comes to life with
limbs, with a body, immortal, who knows this thus, and he for
whom one knowing thus sings the udgitha.
8. ' aVn-. 2 -yan. 3gayatra so. 4tona. I A. -Ve. 6A. savad.
Jdiminiya- Upanlsad-Brdhm16ana. 207
IV. 9. i. puruso vdi yajfiah puruso ho 'dgthah. athai 'ta eva

mrtyavo yad (zgnir vayur ddityap candramah. 2. te ha puru-
sam jayamanam eva mrtyup&p&ir abhidadhati. tasya vacarn
eva' ',nir abhidadhati praTah vayu-p caksur adityap protram
candramilh. 3. tad ahus sa va udgata yo yajam&nasya' prczne-
bhyo 'cdhi rnrtyup,aun unmu?icati3 'ti. 4. tad yasyai 'vamn vidv an
prast&uti ya eva 'sya vaci mrtyupdpas tam eva 'syo 'nmnuncati.
6. atha yasydi 'vaTh vidvan4 udgdyati ya ev& 'sya prane mrtyu-
papas tam evdc 'syo 'nmnuicati. 6. atha yasyai 'vamh vidv&cn pra-
tiharati5 ya eva 'sya eaksusi' mrtyupapas tam evd 'syo 'nmuncati.
7. atha yasyCi 'vam vidvan nidhanam' upaiti' ya eva 'sya crotre
mrtyupapas tamn eva 'syo 'nmuj1cati. 8. eva?h va eva'iivid udgCata
yajamabasya pranelhyo 'dhi mrtyupapan unmuficati.3 9. tad
achus sa va udgata yo yajamnanasya pranebhyo 'dhi mrtyupaVan
unmucya 'thai 'narn sangam satanurn sarvamrtyos sprnati 'ti.
126.
saptame 'nuvake prathamah khaanda4.
IV. 10. i. tad yasyai 'vaTh vidvan hfi karoti ya eva 'sya
lomasu mrtyupapas tasmad evai 'naTh sprnati. 2. atha yasyaii
IV. 9. 1. Verily the sacrifice is man, the udgitha indeed is

man. Now these are the deaths, viz. Agni, Vayu, the sun, the
moon. 2. They put upon man, when he is being borin, the fetters
of death. Agni puts [them] upon his speech, Vayu upon his
breath, the sun upon his sight, the moon upon his hearing.
a. This they say: "Verily it is the udgatar who releaseth the
fetters of death fromn the breaths of the sacrificer." 4. For
whom one knowing thus sings the prastava, for him he releases
that fetter of death which is in his speech. 6. And for whom
one knowing thus sings the udgitha, for him he releases that
fetter of death which is in his breath. 6. And for whom one
knowing thus sings the pratihara, for him he releases that fetter
of death which is in his sight. 7. And for wh-om one knowing
thus enters upon the nidhana, for him he releases that fetter of
death which is in hiis hearing. 8. Thus an udqatar knowing thus
releases the fetters of death from the breaths of the sacrificer.
9. This they say: "He is an udgatar who, having released the
fetters of death from the breaths of the sacrificer, rescueth him
then with his limbs, with his body, from every death."
IV. 10. 1. Now for whom one knowing thus utters the hiiikara,
him he rescues from that fetter of death which is in his hairs.
2. And for whom one knowing thus sings the prastava, him he
9. 1avCt. 2yaja-. 3umun-. 4-dva. 5 B. udgdyati. 6 B. praine. I B.
om. 8 B. pratiharati.
208 ff. Oertel.
'vamh vidvacn prastauti ya eva 'sya tvaci' mrtyupapas tasmcad

evai 'nam sprna6ti. 3. atha yasyai 'va/n vidvan adim adatte ya2
eva 'sya manisesu mrtyupapas tasmad evdi 'nan .SprnJti. 4. atha
yasyai 'va/n vidvan udgCayati ya eva 'sya snavasu mrtyuppapas
tasmad evai 'na/n sprnati. s. atha yasyai 'va/n vidvan prati-
harati ya eva 'sya 'iigesu mrtyuppapas tasmdd evai 'na/ sprnati.
6. atha yasyai 'vam vidvan upadravati ya eva 'sya 'sthisu
mrtyupapas tasm&dd evai 'namh spjnati. 7. atha yasya
vidvan nidhanam upaiti ya eva 'sya mqjjasu mrtyu
tasmad evai 'na/n sprnati. 8. evamn va eva/nvid udgata yajama-
nasya pranebhyo 'dhi mrtyupadan unmucya 'thai 'na/n satiga/h
satanu?/ sarvamrtyos sprnati. 9. tad ahus sa va udgata yo
yajamanasya pranebhyo 'dhi mrtyupaoan unmucya 'thai 'na/n
saniga/n satanuTn sarvamrtyos sprtva svarge loke saptadha da-
dhati 'ti. io. sa va esa indro vaimrdha udyan bhavati savito
'dito mitr as sa/ngavakala' indro vaikuntho madhyandine sama-
vartarnanap parva ugro devo lohitayan prajapatir eva sa/nvepe4
'stamitah. 11. tad yasyai 'va/n vidvan hifikaroti ya eva 'syo
'dyatas' svargo lokas tasminn evai 'na/n dadhati. 12. atha
yasyai 'va/n vidvan prastauti ya eva 'syo 'dite svargo lokas
tasminn evai 'na/n dadhati. is. atha yasyai 'vamn vidvan adim
rescues from that fetter of death which is in his skin. 3. And

for whom one knowing thus begins the adi, him he rescues from
that fetter of death which is in his flesh. 4. And for whom. one
knowing thus sings the udgitha, him he rescues from that fetter
of death which is in his sinews. 6. And for whom one knowing
thus sings the pratihara, him he rescues from that fetter of
death which is in his limbs. 6. And for whom one knowing thus
sings the upadrava, him he rescues from that fetter of death
which is in his bones. 7. And for whom one knowing thus enters
upon the nidhana, him he rescues from that fetter of death
which is in his marrow. s. = IV. 9. 9. 9. This they say: "Verily
he is the udgatar who, having released the fetters of death from the
breaths of the sacrificer, having then rescued him with his limbs,
with his body, from every death, placeth him in seven parts in
the heavenly world." io. That same one, rising, is Indra Viaimrdha;
risen, Savitar; Mitra at the time when the cows are driven to-
gether; Indra Vaikuntha at noon; when returning, Carva; when
it is becoming red, the formidable god; Prajaipati when it has gone
home to lie down. ii. Thus for whom one knowing thus utters the
hiinkara, what heavenly world there is of him rising, in that he
thus places him. 12. And for whom one knowing thus sings the
prastava, what heavenly world there is of him when he has
risen, in that he thus places him. 13. And for whom one know-
10. I kv-. 2y&. 8sambhavak-. 4-e prim. m., corrected to-o. 5-a.
Jdiminya,- U_aisad-BrAmana. 209
adatte ya eva 'sya samgavakale' svargo lokas tasminn evai 'narh

dadhati. i1. atha yasyai 'vam vidvan udgayati ya eva 'sya
madhyandine svargo lokas tasminn evai 'nam dadhati. 1a. atha
yasyai 'va/n vidvan pratihlarati ya eva 'sya 'parahnie svargo
lokas tasminn evai 'narh dadhati. 16. atha yasyai 'vam' vidvan
upadravati ya' eva' 'sy& 'sta/nyatas' svargo lokas tasminn evai
'na/n dadhati. 17. atha yasyai 'vamn vidv&n nidhanam upaiti
ya eva 'sya 'stamnite svargo lokas tasrninn evai 'namh dadhati.
18. evahn va evamnvid udgata yajamarnasya pra-nebhyo 'dhi
mrtyupapan unmrcya 'thai 'na/n sangam. satanum' sarvamrtyos
sprtva svarge loke saptadha' dadhati. 127.
saptame 'nuvdke dvitiyah khan.dah. saptamo 'nuvdkas samaptah.
IV. 11. . sad' dha' vai devatats' svayambhuvo 'gynir vayur

asav adityah prano 'nna/n vak. 2. tap3 praisthye4 vyavadanta'
'ha/n prestha' 'smy ahamn prestha' 'snzy mam priyam upaddhvam
iti. 3. ta anyonyasyai' presthatayai na 'tisthanta. ta abruvan
na va anyonyasyai7 presthatayai tisthamnaha' eta9 samprabrava-
mahai yatha prestha?s sma iti. 4. ta agnirn abruvan katharn
ing thus begins the adi, what heavenly world there is of him at
the time when the cows are driven together, in that he thus places
him. 14. Anjd for whom one knowing thus sings the ucd,qtha,
what heavenly world there is of him at noon, in that he thuis
places him. i5. And for whom one knowing tbus sings the pra-
tihara, what heavenly world there is of him in the afternoon, in
that he thus places him. lf. And for whom one knowing thus
sings the upadrava, what heavenly world there is of him going
home (setting), in that he thus places him. i7. And for whom
onie knowing thus enters upon the nidhana, what heavenly world
there is of him when he has set, in that he thus places him.
1s. Even so an udgatar knowing thus, having released the fetters
of death from the breaths of the sacrificer, having then rescued
him with his limbs, with his body, from every death, places him
in seven parts in the heavenly world.
IV. 1 1. i. Verily there are six self-existing divinities, viz.

Agni, Vaiyu, yonder sun, breath, food, speech. 2. These disputed
regarding their preeminence [saying] : "I am the best, I am the
best; worship me as excellence." 3. They did not recognize
each the other's preeminence. They said: "Verily we do not
recognize each the other's preeminence. Let us therefore explain
together how we are best." 4. They said to Agni: "How art
10. B. madh-. I B. sa. 8A. aiva. 9sapta.

11. ' sah. 2da. -d. 4-the. 6 fvavad-. $ Vrdis-. I anya-. 8 -hai. 9 eta.
VOL. XVI. 28
210 IL oertel,
tvarh'0 prestho 'si 'ti. 6. SO 'bravid aha7kb devanam9 mnukhawn.

asmy ahan? anycisdm prajanam. nzaya, "hutayo hityante. aharh
devanam annarh vikaromy" ahanz mranusycrd-rn. 6. sa yan na'2
syam amulkh& eva deva-s syur amukha anycM prajah. na, "hutayo
lftyeran.'3 na devanam anznarh vikriyeta'4 na mnanuswy(nimt.
7. tata idarh sarvam parabhavet tato na kiPr cana paricisyete'"
'ti. 8. evam eve 'ti ho "cur nai 've 'ha8 kim- cana pari9isyeta yat"
tvam na syCi iti. 9. atha v&yurn abruvan katham;7 u tvarh 9restho
'si 'ti. io. so 'brav,d aharh devimnam pr7no 'smsy aham"7 anya-
s&m prajanam. yasniad aham utkriunmmi tatas sa praplavate.
11. sa yad aharn na syam tata idarA sarvam, pardbhavet tato na
kirh cana pariVisyete 'ti. 12. evam eve 'ti ho "cur nai 've 'ha kimh
cana jparifisyeta yat"' tvarh na sya iti. 128.
astame 'nuvake prathamah khandahi.
IV. 12. i. athc "dityam abruvan katham u tvaTrh prestho 'si 'ti.
2. so 'bravid ahaiyi evo 'dyann ahar bhavarny aham astarhyan
rCatrih. rnayacaktsu'y2karrnmanikriyante. sayyad aharhna syairn
n ai 'v c 'hats' sy0an na ratrih. nua karmani kriyeran. 3. tata
idtamis sarvan? p)trabhavet tato nfl kirh canu, paripisyete 't
4. evamt eve2 'ti ho 'cur ni 've 'ha. kirh cana pariisyetda yatt tvc rh
na sycc iti. 5. atha prKnam abruvan kathamu 3 tvahn crestho 'si
'ti. 6. SO 'bravit prano bh92tvCt 'gnir dipyatte. p)rano bh'ttvJc
thou the best ?" 6. He said "I am the mouth of the gods, I of the
other creatures; by me offerings are offered; I transform the
food of the gods, I [that] of men. 6. If I were riot, the gods
would be mouthiess, mouthless the other creatures; no offerincgs
would be offered. Neither the food of the gods would be trans-
formed nor [that] of men. 7. Thence this all would perish;
thence nothing at all would be left." s. "Just so," they said;
"nothing at all would be left if thou wert not." 9. Then they
said to Vayu: " Atnd how art thou the best ?' io. He said: " I am
the breath of the gods, I of the other creatures. From whonm I
go out, he then drifts away." ii. = 7. 12. = 8.
IV. 12. 1. Then they said to the sun: "And how art thou the
best?" 2. He said: "I, rising, become the day; I, setting, the
night. By me as sight deeds are done. If I were not, there
would be no day, no night; no deeds would be done." 3. = 1U. 7.
4. = 1 1. s. 5. Then they said to breath: " And how art thou the
best ?" 6, He said: "As breath, Agni shineth; as breath, V-ayu
11. 10 tvd. lt -k1r-, la a. 13 htyente (!) corrected to huyaran (!). 14 prim.

m. -e. 15 -sye. 16 ga. 17 ahaham. 18 'va ha.
12. ' hanna. 2 e. 3 uk.
Jdirminiya- Upanis.ad-Brdhmana. 211
vrdyur &kdpam4 anubhavati. prdno bhMtvO "ditya udeti. prandd

amnam prrncbdd vdck. 7. sa yad aharn na syazrb tatab ida;'n6 sar-
varn pardbhhavet tato na kirh cana paripisyete 'ti. 8. evam eve
'ti ho "cur ndi 've 'ha ki4i- cana paripiqyeta yat tvarh na sy& iti.
9. atha 'nnam abruvan katham u' tvam irestham asd 'ti. 10. tad
abravin mayi pratisth&yd 'gnir dipyate. mayi pratisthaya vayur
ckdpam, anuvibhavati. mayi pratisth&yd "ditya udeti. mad eva
prdno mad vc&k. ii. sa yad aharm na syam tata' idam' sarvam
pardbhavet tato ma kiTm cana paripisyete 'ti. 12. evam eve 'ti ho
"cur ncmi 've 'ha kiTm cana pari9isyeta yat tvarh na sya iti
13. atha vacam abruvan katham u' tvamh iresthd 'si 'ti. 14. sa
'bravin mayCi 've 'damh v0ftdyate may&t 'dah. sa yad ahak na
syami ncdi 've 'damh vij0Ayeta nd 'dah. 15. tata6 idam- sarvam
paritbhaven ndi 've 'Aa kiii cana paripi yete8 'ti. 16. evam eve
'ti ho "cur9 nai 've 'ha k ii cana pariciqyeta yat tvami na sya
iti. 129.
as4ame 'nuvake dvitiyah kchandala.
IV. 13. i. ta abr?tvann et& v0i kila sarvd devat&h. ek&i 'km,
evct 'nu smah.1 sa yan nzu nas sarvasamii devatinmam ekd, cana na
sydt tata idlaii sarvam parCdhbavet tato na kiim cana paripisyeta.
hanta sdrdham4 sametya' yac chrestharh tad as&rme 'ti. 2. ta etas-
min pranta' okdcre vdbcy4 akare samayan. tad yat samdyan tat
scamnas sarmatvam. s. tdt abruvan yani no martydny anapaha-
permeateth space; as breath, the sun riiseth; from breath [cometh]

food, from breath speech. 7. If I were not, then this all would
perish, then nothing at all would be left." 8. = 1I. a. 9. Then
they said to food : "And how art thou the best ?" 'o. It said:
"'In me standing firm, Agni shineth; in me standing firm, Vayu
permeateth space in varioi s directions ; in me standing firm, the
suni riseth; from me [cometh] breath, from me food." 11. = 11. 7.
12. = 1 1. 8. 13. They said to speech: " And how art thou the best ?"
14. It said "B By me this is distiniguished, by me that. If I were
not, neither would this be distinguiished nor that." 15. 1l. 7.
16. 11. 8.
IV. 13. 1. They said: " Verily these are complete divinities.
We are dependent each upon each. Now if of us complete
divinities any one were not, then this all would perish, then noth-
ing at all would be left. Come, ooming together let us be that
which is best." 2. They came together in this breath, in the sound
o, [and] in speeeh, in the sound a. Because they came together
(Vli + san), therefore the sdman is called so. 3. They said:
12. 4a?hk-. tat (!). 6 abbreviate, omitting the rest down to sa (! for
na) syc& iti. I abbreviate: i. . . 'ty (!). 8 -i.sya. '? A. tur.
13. -a. '2 sCm-. 3 -ne. 4 Vcc.
212 B. Oertel,
tapdpmtny aksardni tany uddhrtyaJ 'mrtesv' apahatap4pmasu

puddheqv aksaresu gayatram' gayama 'gnau vaydv dditye pr&ne
'nne vaci. tena7 'pahatya8 mrtyum apahatya pdpm&na7rh svar-
gamh lokam iy&me 'ti. 4. e 'ty agner amrtam apahatapdpma
puddham aksararm. gnir ity asya martyam anapahatapdpma
'ksaram. 5. ve 'ti vayor amrtam apahatap2pma puddham
aksaram. yur ity asya martyam anapahatapapma 'ksaram.
6. e 'ty adityasya 'mrtam apahatapdpma puddhanm aksaram. tye
'ty" asya martyam anapahatapdpmd 'ksaram. 7. pre 'ti pra-
niasyd 'mrtam apahatapapma cuddham aksaram." ne 'ty"2 asya
martyam anapahatapapma 'ksaram. 8. e 'ty annasya 'mrtam
apahatapdpma 9uddham aksaram. nam ity asya martyam ana-
pahatapdprnd 'ksaram. 9. ve 'ti vaco 'mrtam apahatapdpmna
9uddham aksaram. g ity asydi mnartyam anapahatap2pmcd 'ksa-
ram. lo. ta etani martydny anapahatapdpmdny aksarany
uddhrtyd 'mrtesv apahatap&pmasu" puddhesv aksaresu gaya-
tram agayann agndu vaya-v ldditye prane 'nne vaci. tend
'pahatya mrtyum apahatya pdpmanamh svargain lokam ayan.
"Removing those syllables of us which are mortal, whose evil is

not smitten away, let us sing a gayatra in the syllables [which
are] immortal, having evil smitten awav, pure: in Agni, in Vayu,
in the sun, in breath, in food, in speech. Thereby having smit-
ten away death, having smitten away evil, may we go to the
heavenly world." 4. A is the syllable of Agni [which is] immor-
tal, having evil smitten away, pure; gnis is his syllable [which
is] mortal, not having evil smitten away. s. Va is the syllable
of Vatyu [which is] immortal, having evil smitten away, pure;
yus is his syllable [which is] mortal, not having evil smitten
away. 6. A is the syllable of the sun [which is] immortal, hav-
ing evil smitten away, pure; tya is his syllable [which is] mor-
tal, not having evil smitten away. 7. Prd is the syllable of
breath [which is] immortal, having evil smitten away, pure; na
is his syllable [which is] mortal, not having evil smitten away.
8. A is the syllable of food [which is] immortal, having evil
smitten away, pure; namg is its syllable [which is] mortal, not
having evil smitten away. 9. Va is the syllable of speech
[which is] immortal, having evil smitten away, pure; c is its
syllable [which is] mortal, not having evil smitten away. lo. They,
removing those syllables [which are] mortal, not having evil
smitten away, sang the gayatra in the syllables [which are]
immortal, having evil stnitten away, pure: in Agni, in V5iyu,
13. 6-tyd. Iam-(I). 7yena. 8-ta. 9-na. 10tya ity. " A. adds vedi-
vdco mrta, cancelled in red. 12 na ity. 13 -mdsu.
Jdimin?ya- TJpanisad-Brahmana. 213
11. apahatya mrtyum apahatya pdpmanaih svargarh lokam eti

ya evamh veda. 130.
astame 'nuvdke trtiyah khandah.
IV. 14. I. tcx brahnm 'bruvan tvayi pratisthdyai 'tam udyac-

chaCme 'ti. tCb brahma 'bravid a-syena' pranena yusmJn' dsyena
pranena mans up4pnav&the 'ti. 2. tCb etena pranenau 'kCrena
vacy aklCram abhinimesyantyo10 hifikdrdd bhakaram okaTrena
va&cam anusvarantya ubh&bhydn&m prarnccabhy(xh gayatram aga-
yann ov&3c ovd3c ov&3c hurm bha vo vC6 iti. S. sa yatho 'bhayJ-
padi pratitisthaty' evam eva svarge loke pratyatisthan. prati
svarge loke tisthati ya evarh veda. 4. ya u ha va eva!nvid asmatl
lokJit pr&iti sa prana eva bhf2tvC vayum apyeti v&tyor adhy
abhrCny abhrebhyo 'dhi vrstimh4 vrsty&i4 've 'marh lokan? anuvi-
bhavati. 5. rsayo ha sattrani5 asam akrire. te punah-punar
bahv7bhir-bahvibhih pratipadbhis svargasya lokasya dv(raqh nr
'nu cana bubudhire. 6. ta u pramena tapasa vratacaryene 'ndranm
avarurudhire. 7. tam ho "cus svargam vai lokam aapsisma.6 te
punah-punar bahvibhir-bahvThhih' pratipadbhis svargasya loka-
sya dvararh naf'nu cana 'bhutsmahi.' tatha no 'nuVCtdhi yatha
in the sun, in breath, in food, in speech. Thereby having smit-
ten away death, having smitten away evil, they went to the
heavenly world. Il. Having smitten away death, having smitten
away evil, he goes to the heavenly world who knows thus.
IV. 14. i. They said to the brahman: "Standing firm in thee

we will hold this one up." To them the brahman said: "With
the breath in the mouth ye shall obtain yourselves, with the
breath in the mouth me." 2. They, by this breath, the o-sound,
being about to settle the a-sound in speech, and by the o-sound
sounding the bha-sound as speech after the hinkeikra, sang the
g&yatra with both these breaths: ov&3c ova3c ov&3c hum bh& vo
va. 3. As one with both feet stands firm, even so they stood firm
in the heavenly world. He stands firm in the heavenly world
who knows thus. 4. And he who knowing thus departs from
this world, he, having become breath, goes unto Vayu, fromn
V4iyu unto the clouds, from the clouds unto rain. With rain he
extends over this world. 6. The sages (rsi) sat a session (sattra).
They again and again with many, many introductory stanzas did
in no way perceive the door of the heavenly world. 6. And they
with exertion, with penance, with the performance of vows, got
possession of Indra. 7. They said to him: " We have desired to
obtain the heavenly world; yet again and again with many, many
introductory stanzas have we in no way perceived the door of the
14. 1 asyeirnena. 2 A. -a; B. -ann. 3-at. 4p-. 5-tr-. 6A. &ipsifu.

I B. inserts bahvibhir. 8'bhftt-. '0mesant-.
214 J. Oertel,
svargasya lokasya dvaram anuprajfiAy& 'ndrtcts svasti sarhvatsa-

rasyo 'drcarh gatva svargam lokam iyaime 'ti. 8. tdn ho 'vi'7ea
ko vas sthaviratamna iti.9 131.
astame 'nuvtke caturthah khandah.
IV. 15. i. aham ityagastyah. 2. sa v& eh 'ti ho'vjca tasmnji

vdi1 te 'hami tad vaksy&minP yad vidvan,sas svargasya lokasya'
dlvctram anupr4i'njiy& 'nartds svasti sarhvatsarasyo 'drcam' gatv&
evargqam lokacn esyathe 'ti. s. tasma etamh gdyatrasyo 'dcqitham
upanisadam amrtam uvtc& 'gndu vdyav4 adityeprane 'nne vaci.
4. taot vai te svargasya lokasya dvdram anuprajftyd 'narttas
svasti sarhmatsarasyo 'd.rcam gatva svargarh lokam ayan.
s. evarn evai varn vidvan svarqasya lokasya dvararn aniupra-
*jaya 'nirtas sv'asti saivxatsarasyo 'drcac;h yatvia sirargarh lokam
eti. 132.
astame 'nuvake pancamah khandah. astamno 'nuvakas samaptali.
IV. 16. i. evarn va etarh gayatrasyo 'dgithamn' upanisadam

amrtam indro 'gastyOyo' 'vaca 'gastya isaya 9yavdcvaya isay
pyaviavir gd2zstktaye gausuktirjv jl&yan&ya' jvidl&yana_ Vatya-
yanaye4 9dty&yant ra,maya krdtujc4tey&ya vdiydqhrapadyya'
r&mah krJttcijteyo vjiydghrapadyah- 1SS.
navame 'nuvtke prathamai khandah.
heavenly world. Teach us so that we, perceiving the door of the

heavenly world, unharmed, having gone successfully to the end
of the year, may go to the heavenly world." 8. He said to them:
"Who of you is the oldest ?"
lV. 15. i. "I," said Agastya. 2. "Then come," he said; "I

will tell thee that which knowing ye, perceiving the door of
heavenly world, unharmed, having gone successfully to the end
of the year, shall go to the heavenly world." 3. To him he told
this udqitha of the g&yatra[-sdnman], the upanisad, the immor-
tal, in Agni, in Vayu, in the sun, in breath, in food, in speech.
4. Verily they then, perceiving the door of the heavenly world,
unharmed, having gone successfully to the end of the year, went
to the heavenly world. 5. Even so one knowing thus, perceiving
the gate of the heavenily world, unharmed, having gone success-
fully to the end of the year, goes to the heavenly world.
IV. 16. 1. Verily thus Indra told this u?d,qftha of the gayatra
[-sdman], the upanzisad, the imnmortal, to Agastya, Agastya to
Isa 9yav9vvi, Isa 9yavavi to Gtusuftkti, Gausuakti to Jvalayana,
Jva~layana to 9atyiayani, 954yayani to Riima Krqtuj5tteya V-ai-
y5ghrapadya, RRma Kratujateya VuIiy5ghrapadya-
14. 9 add aham ity (!). 4Vy

15. 'A. om. 2 -ksdmi. 3B. inserts dvaram avai 'va?n. 4vay.
16. 1 -git-. -dvo. 3B. bva-. 4-aye. 5vayya-.
Jadminaya- Upcanisad-Brd1 cbtana. 215
IV. 17. ,. pc- eaihaya bdtbhravyctyt Vaikho babhravyo dak-

sC-tya kdtyctyanaya' atreyctya daksah keityCdyanir ?treyah kanscaya
v(trakyd!1a2 kanso vebrakyas suy(ayjiO,?1a pcO7dilyaya suy(jjcla
patndilyo 'gynidatt(ztya e(bndilyClydl 'gnbidatta9 ?cxndilyas suyajinMya
VandilyOya s8?1//jnaap fandilyo jayantutya v0crakyRya jayanto
v Ctrakyo jana 9rutCtya v0iraky&6ya janaVruto v(arakyas' s8ldattcaya
patrapcaryaya. 2. s8i '.sa4 sty-/a- gayatrasyo 'panitisad evamn
upOsitauyd. 134.
navame 'nuvake dvitiyah khandah1. navamo 'vlvdkas samriptali.
IV. 18. i. kene '.?itamn patati presitam manah

kena pr&nah prathamah prditi yuktcth:
kene 'sitrh vacam ima-rh vadanti
cakstu fprotrarh ka zt devo yunakti.
2. protrasya protramn manaso mano yad
vaco ha va?icamr sa u pranasya prbinath:
caksusap caksur atimucya dthirl h
pretyft 'smccl lokad (Tnrta bhavanti.
3. UcA tatra eakzur gacehati na vlg gacehati no man ah:
ta vidma' niCe v'iaicntvmo2 ?tthai' 'tad anqqvSyabt.'
4. anyad eva tadt vidit<id atho a'vidit4dl ad/ult:
itt pSruma5 p rvet,rih ye neas td rvydeacetksire.
IV. 1 7. i. - to 9)afikha BTahlravya, 1afikha Bilbhravya to

Daksa Kiltyl.yani Atreya, Daksa Kdityilyani Atreya to Kaisa
V.irakya, KaAsa V(irakya to Suyajiia 92iindilya, Suyajfia 9:ctndilya
to Jayanta Viirakya, Jayanta V(Irakya to Janagruita Varakya,
Jana9ruta Vhrakya to Sudatta PrircDgarya. That same upanisad
of the gcyatra [-saman] of Vii:ty5yani is to be worshiped thus.
lV. 18. i. Sent by whomn does the mind, senit forth, fly?
Yokqd by whom does the first breath come forth ? By whom is
this speech sent which they speak ? And which god yokes sight
[and] hearing? 2. Released from the hearing of the hearing,
from the mind of the mind, from the speech of speech-and that
is also the breath of the breath-from the sight of the sight, the
wise departing from this world become immortal. 3. Sight does
not go there, speech does not go there, neither [does] mind.
We do not know, we do not distinguish, how one might teach that.
4. "It is different from the known and likewise from the unknown ;"
17. 1 -aya. 2 p-. 3 _0, and insert janaVruttya vtrakCyaya janagrute (!)
varakyas. 4-o.
18. 1 vidu. 2 -a. I B. inserts 'vai. 4 -i?hs-. b -gru-
216 H. Oertel,
5. yad vacd 'nabhzyuditar

tad eva brahma tvarh viddhi ne 'darh yad idam upasate.
6. 'yan manasa na manute yend "hur mano6 matam':
tad eva brahma tvarh viddhi ne 'darm yad idarn upasate.
7. yac caksusa na papyati yena cakstuisi papyati:
tad eva brahma tvaTh viddhi ne 'daTh yad idamn upasate.
8. yac chrotrena na' pr?noti yena protram ida9h crutam:
tad eva9 brahmna tvamh viddhi ne 'darh yad idant u pdsate.
9. yat pranena na praniti" yena prdnah pran4yate:
tad eva brahma tvarz viddhi ne 'dah yad idam qupasate. 135.
dapame 'nuvdke prathamah khanqa4.
IV. 19. 1. yadi manyase su vede 'ti dahram eva 'pi nutnar.n
tvam vettha brahmnano ruparh yad asya tvarh yad asya devesu.
atha nu mimdfisyam eva te mange 'viditam.
2. nd 'ham manye sv vede 'ti no na vede 'ti veda ca:
yo nas tad veda tad veda no na vede 'ti veda ca.
5. yasyg 'matamh tasya matam matah' yagsya na vedca sah:
avijnataTh vijanatdrh vijnatam avijanatam.
thus we heard from those of old, who explained it to us. 5. That

which is not declared by speech, that by wbhich speech is de-
clared, only that know thou as brahman, not that which they wor-
ship here. 6. That which one does not think with the mind,
that by which they say the mind is thought, only that know thou
as brahmnan, not that which thev worship here. 7. That which
one does not see with sight, that by which one sees sights, only
that know thou as brahman, not that which they worship here.
s. That which one does not hear with hearing, that by which
this hearing is heard, only that know thou as brahman, not that
which they worship here. 9. That which one does not breathe
with breath, that by which breath is led forth, only that know
thou as brahman, not that which they worship here.
IV. 19. i. If thou thinkest : "I know [it] well," little dost
thou even then know the form of the brahman, what of it thou
[art ?], what of it [is] among the gods. Now then I think
what is unknown is to be pondered upon by thee. 2. I do not
think: " I know [it] well," neither do I know: " I know [it] not."
He of us who knows this knows it (the brahman), and lhe does
not know: "I know [it] not." a. Of whom it is not thought, of
him it is thought; of whom it is thought, he kniows it not. Not
understood [is it] of those who understaid ; [it is] uinderstood
18. 6A. manyo. I B. matemn. 8 9MSS. abbreviate. 10 -niti.

19. 'am-.
Jdimin7ya- Upani.sad-BrCiAmana. 217
4. pratihodhaviditam' matam amrtatvarh hi vindate:

Cttnianam, vitdate viryarh vidyayds vindate 'mrtam.
6. iha ced avedid atha satyamn asti. na ced ihd 'vedin mahGati
vinastih. bhi-tesu-bhf2tesat vivicya dhir%h pretya 'smv7l lokatd
arnrtca bhavanti. 136.
dapame 'nuv&lke dvitiyah kha#qaij.
IV. 20. i. brahma ha devebhyo v..igye. tasya ha brahmano vi-

jaye devJ- anzahiyanta. ta diksantN 'smnkam eva 'yamh vijayah.
asnm<ikam evCi 'yam mahtime 'ti. 2. tad dhadi 'samh v ?ajna4u. tebhyo
ha prddur babhhuva. tan na vyajonanta' kim idam yaksam iti.
3. te gunim abruvaii jataveda etad vijanihi kim etad yaksam iti.
tathe 'ti. 4. tad2 abhyadravat. tam abhyavadat ko 'si^ 'ti. agnir
vd aharnm asmk 'ty abrav-j jataveda va aham asmi 'ti. 5. tas-
vitns tvayi ki'mr viryam iti. api'da'h sarvaih daheyarn, yad idanm
prthivyj,m iti. 6. tasmati trnamz nidadh'&v etad dahe 'ti. tad
upapreydya sarvajavena. tan na papeka dagydhum. sa tata eva
nivav,rte mu 'nad a2?a, cakauh v j"Ottuh yad etad yaksanm, iti. '. atha
voJtyiu abruvan vQyav etad vijdn7hi kim etad yaksam iti. tathe
'ti. 8. tad4 abhyadravat. tam abhyavadat ko 'si 'ti. v&yur v&b
of those who do not understand! 4. It is thought to be known

in awakening (?), for one finds immortality; by the self one
finds strength, by knowledge one finds immortality. 5. If one
has known [it] here, then it is true; and if one has not known
(it] here, [there is] great loss. The wise, having separated [it]
in the several beings, departing from this world become immor-
tal.
IV. 20. 1. The brahman won a complete victory for the gods.
By the complete victory of this brahman the gods were exalted.
They considered: " Ours is this complete victory, ours is this
greatness." 2. Now it (the brahnman) became aware of this
[thought] of them. It manifested itself to them. They did not
recognize it [saying]: " What is this spectre?" s. They said to
Agni: "0 o J.itavedas, find that out, what spectre this is."
"Yes." 4. He ran to it. It said unto him: "Who art thou ?"
"I am Agni," he said; "I am Jitavedas." 6. "What strength
then is in thee ?" " I could burn eveni everytlhing which is here
on earth." 6. It put down before him a blade of grass [saying]:
"Burn this." Approaching it with all his might he could not
burn it. Tlereupon he returned [saying] : "1 I could not find
out what spectre this is." 7. Then they said to Viiyu: "0 O Vityu,
find that out, what spectr e this is." "Yes." s. He ran to it. It
19. 2 A. -vit-. 20. 1 -ata. 2 -mn. 'ham. 4 B. -in.

VOL. XVI. 29
218 I. Oertel,
aham asmn 'ty abravin mdatari,eva va aham3 asrnm 'ti. 9. tasnins

tvayi kiTh veryam iti. api 'dazh sarvam jdad7ya yad idarn prthi-
vyanm iti. io. tasmai trnamh nidadhCv etad a7datsve 'ti. tad upa-
preyaya sarvajavena. tan na capaki "datumn. sa tata eva niva-
vrte5 nai 'nad apakarm vijhOturn yad etad yaksarn iti. ii. athe
'ndrarn abruvan maghavaun etad vijimn-ki kin eta(, yaksam iti.
tathe 'ti. tad6 abhyadravat. tasmnat tiro 'dadhe. 12. sa tasnmin
eva "kitpe striyan- ajag&cma bahzt cobhamndnarn umbhi haimna-
vatim. taqr ho 'vaca kim etad yaksarn iti. 137.
daVame 'nuvake trtiya4 khandah.
IV. 21. i. brahmne 'ti ho 'vaca brahmano vCb eta(1 vijaye mathi-
yadhlva iti. tato h0i 'va vidJrh ecakarct brahme 'ti. 2. tas8(md ve
ete deva atitar&m iva 'nyan devan yad agnir v&yur indrah. te
hy enan nedistham2 pasprpus sa3 hy enat4 prathamo vidarh
ecakJra brahmne 'ti. 3. tasmad va indro 'titaram iva 'nyan devan.
sa hy enan nedistham?? pasparpa sa hy enat prathamo vidarh
cak&ra brahmne 'ti. 4. tasy&i'sa adepo yad etad vidyuto vyadyu-
tad5 &S iti6 nyarnisad' cM3. ity adhidevatatm. 5. athad 'dhyatmarn.
yad enad gacchati 'va ea mano 'nena cJti 'nad utpasmaraty abhi-
said unto him: "Who art thou?" "I am Vayu," he said; "I
am M5Ltari9van." " What strength then is in thee?" "I could
take even everything that is here on earth." 9. It put down
before him a blade of grass [saying]: "Take this." Approach-
ing it with all his might he could not take it. Thereupon he
returned [saying]: "I could not find out what spectre this is."
io. Then they said to Indra: " 0 Maghavan, find that out, what
spectre this is." " Yes." He rani to it. It was concealed from
him. ii. In that same space he encountered a woman, greatly
shining, Uma HaimavatL. He said to her: " What spectre is
this ?"
IV. 21. 1. "The brahman," she said; "through the brahman's

complete victory ye are exalted." Then he knew: " [It is] the
brahman." 2. Therefore indeed these gods-viz. Agni, Vayu,
Indra-are as it were greatly above the other gods. For they
touched it nearest ; for he first knew it to be the brahntan.
s. Therefore indeed Indra is as it were greatly above the other
gods. For he touched it nearest; for he first knew it to be the
brahman. 4. Regarding it [there is] this direction: " What of the
lightning hath lightened: ah! hath winked: ah !" Thus with
regard to the divinities. 5. Now with regard to the self. That
which both goes as mind, as it were, and through it (mind)
20. 6 nivavrdta. 6 me (v).
21. 2 A. nedismr^; B. nedisumr. 3 te. 4an-. I B. vidyu-. I MtS. I mis
Jdirniniqa- l97panisad-Br4hmana. 219
ksnaThj saThkalpah.' 6. tad dZha tadvanaT ndma. tadvanamn ity

updsitavyam. sa ya etad evanh veda 'bhi hdi 'namh sarvdni bhiu-
tcini sarhvRfichanti.' 7. zipanisadan bho br?2hi 'ti uktc ta upa-
nisat. br1hm7rTh vava ta upanisadamn abr'tme 'ti. s. tasydi tapo
d-amah icarne 'ti pratistha'0 vedds sarvanigdni satyam ayatanam.
9. go" 'v(R etRbm evam vedd 'pahatya papmanamn anante svarge
loke 'jyeye pratitisthati. 138.
dclaame 'nuvake caturthah khaytdah. daqamo 'nuvakas samaptai.
IV. 22. i. ded val iCdam agra asid bhavisyad' eva. tad abhavat.
tat apo 'bhavan. 2. tas tapo 'tapyanta. tas tapas tepdn& huss ity
eva prac7ih prdVvasan. sa vdva pra&no 'bhavat. 3. tOh pranya
'panan. sa va apcdno 'bhavat. 4. ta apanya' vyanan.4 sa vava
vy0no 'bhavat. 5. tCd vyanya samnanan. sa vava saarno
vat. 6. tMs samdnyo 'dtnan. sa va udc&no 'bhavat. 7. tad idam
ekam eva sadhamn&dyarn' dsid aviviktanz. 8. sa namarupamr
akccruta. tenRi 'nad vyCGvmzak.7 vi ha papm-ano vicyate ya eva2h
veda-. 9. tatd assadu vct -ddityah prccno 'guir' apcda9 adpo vyano
imiiagination continually r emembers it (the brahnan). 6. Verily it

is tadvana by name. As taclvazna it is to be worshiped. Who
knows this thus, unto him all beings desire together. 7. " Sir, tell
the upa'nisCad. " The upanisad has been told thee. Verily, we
told thee the upanisad of the brahrian." 8. Penance, restraint,
action are its foundation, the Vedas all its limbs, truth its abode.
9. Verily he who knows this [upanisad] thuis, having smitten
away evil, stands firm in the endless heavenly world that is not
to be injured.
IV. 22. i. Verily this was in the beginninlg space, being about
to become. It became. It became the watelrs. 2. They per-
formed peniance. Ilaving performiied penance [uttering] huss,
they breathed forth forward. That became breath. 3. Having
breathed forth, they breathed out. Tlhat became exhalation.
4. hlaving breathed out, they breathed asunder. That became
the vydIRna. 5. Having breathed asunder, they breathed togethe
That became the samtnCna. 6. Having breathed together, they
breathed up. That became the utdahna. 7. This [all] was one,
associated, niot distiniguished. 8. He mnade name and form.
Thereby he distiinguished it. Distinguished from evil is he who
knows thus. 9. Verily yonder sun is breath, Agni is exhalation,
the waters are the vydna, the quarters are the sanCmna, the moon
21. 8 A. suk-. 9 sa?ava'hksanti. 10 o. 11-e.

22. l repeat dVd va. 2 yed. 3apana. 4p-. 5-mddam. 5 -raipam.
7 -vinot. 8A. -imn. 9 A. u'pl-.
220 H. Oertel,
dipas samcnna, candramdi udRnah. io. tad vdI etad ekam abha-
vat prdna eva. sa ya evam etad ekam bhavadc vedJi 'vaTi hdi
'tad eklad.ha bhavati 'ty ekacdh&i 'va presthas svcnJnt'0 bhavati.
it. tad agnir vC-i prCdno vCg iti prthiv-t vCbyur vd-i prano vay ity
antariksam Cddityo vdi prcuno vab,q iti dyaur dipo vai prano Vaq
iti protraCb' candram& vC-i prc&no vag iti manah pumcdn vczi
prano vcdg iti stri. 12. tasye 'darh srstaih pfithilarm bhuvac-wna
-Csid aparyalptam. 13. sa manorupam akuruta. tenza tat paryQp-
not. drqdhaaTh hat vd, asye 'daarn srstamn acithi1am bhuvanami
paryaptam bhavati ya evarn veda. 139.
ekadate 'nuvake prathamah khandah.
IV. 23. 1. sai 'sd' caturd1auv vihita' pi?ir udgithas sCtn,id 'rkyaTh
jyesthabrthmntana. 2. pr&no vaivo 'd vdg gl' sa udgithah.
a. prctno vavd 'mo vaCk sd tat sdima. 4. prcJno vCiva ko vdg rk
tad arkyam. 6. prczno vc&va jyestho vcag brdhmana7h tCbj jyes-
thabrC&hmanamCW. 6. up(tnisadam bho brithi4 'ti. ukti ta upatniqud
yasya te dhOltava uktOh.' tridhattu visu vcva ta uAypanis<a(dam'
abrame 'ti. 7. etac cwuklacrn krsnarh tcamratrh sCbnavarna iti ha
sn&td "ha yad&i7 'va' puklakrs-ne tc&mro varno 'bhyaviiti sa vJCi te
is the udana. io. Verily that became one, viz. breath. He who
thus knows this as becoming one [sayinig]: "Verily this thus
becometh onef old," he becomes at once the first among his own
people. i1. Verily now Agni is breath, speech is the earth;
Vayu is breath, speech is the atmosphere; the sun is breath,
speech is the sky; the quarters are breath, speech is hearing;
the moon is breath, speech is minid; man is breath, speeclh is
woman. 12. That creation of his, when created, was unstea(ly,
not fully completed. 13. He made the form of mind. By it he
completed it. Verily stable becomes this creation which was
created, not unsteady, completed, for him who knows thus.
IV. 23. 1. This is the fortune divided into four parts, viz. the
udgutha, the s,maon, the arkya, the chief br&hnrana. 2. Verily
breath is ud, speech is gi; that is the udgitha. 3. Verilv breath
is he (ama), speech is she (sa); that is the smrnan. 4. Verily
breath is ka, speech is rk; that is the arkya. 5. Verily breath
is the highest, speech is the brahmana; that is the highest
brhahmana. 6. "Sir,- tell the upanisad." "The upanisad has
been told thee, since the elements have been told thee. With
three elements separately (?) verily we told thee the upanisad."
7. " That white, black, copper-red is the color of the sj2nan," he
used to say; " when the copper-red color descendeth into the
22. '0 sv6-.
28. 1 'sa. a vihtd. 3 B. ag% ; A. gih.
8 ?ve.
Jaimninya- tJPanisad-Brdhkmancu . 221
vrfite9 davama`0 m&uusamrt iti tridhCtu. sa atiksata kva ntu mna uttC-
Wtya` paywdn ye 'maj devata baliiT hareyutr iti. 140.
ekctdaVe 'nuvCake dvitiyah. khandah.
IV. 24. i. sC6 purw.sam eva prapadadaCtyd 'vrnita.' 2. tamOP

pturast4dt p)ratyaucam Praviqat. tasm(a trur abha?(t. teed urasa
u,raXstVamS. 3. tatsmdic atrasada eta devatac balm haranti. 4. vct-
cac12 fnUhMArantim agniir nismai balimh harati. s. mano 'Inuharac
cawdramat asmai balirh harati. 6. cakisur anuharad cdityo 'smiai
bc(lirnb hIarati. 7. protram atuharad diAoW 'sinai balirh haranti
s. prinam anuharantarn vdyur asmndi baclirh harati. 9. tasyai
'te niskhCtdh' panitha balivahanca' irwte pran(Vh. evarn hdi 'ta/n
niskhaOt-h ptntha balivahanas sarvato 'piyanti4 j,r&'n2d ya evali/
veda. lo. sa, hai 'sCt brahinasandi7m drftdha. a ha 'sinaci brahmnd-
san-cl7rn haranty5 adhi ha brahmrnsand^ifi rohati ya evarh vedca.
1i. tad etad brah9nay/aVa9 pri?ya parivrdham. brahnia ha tu san
ya,aasz7 jw/ p arivrdho bhavati ya eva/n veda. 12. tasyai 'S(G
calep0o yo 'yar dlaksi.ne 'ktsaiw atah. tasya yac chudla7h tad
?-c'a4i razparn (-yat kr-snamh tat samndrh yad eva tamtrarn iv(a
b(abhrur' ivab t(ad yajusOnt.' 18. ya eva 'ga/n ca1a.susi p)rura esa
white and black, it snlatcheth these two unito itself. " He
considered: " Where now may these divinities bring tribute to
me lying supine ?"
IV. 24. i. He chose man for a resort. 2. He eniter ed him from

the front (east), turned toward him. For him he becane wide
(uru). Therefore the breast (uras) is called so. B. To him
sitting there these divinities bring tribute. 4. Agni brings to
hiin as tribute speech bringing after. 6. The nmoou brings to
him as tribute mind bringiing after. 6. The sun brings to him
as tribute sight bringing after. 7. The quarters bring to him as
tribuite hearing bringing after. s. VaVu brings to him as tribut
breath bringing after. 9. These are his dug-out paths, carrying
tribute, [viz.] these breaths. Thus dug-out paths, carrying
tribute, approach from all sides him who knows thus. io. That
[divinity] is seated on the brahman-throne. Unto him they
bring the brahmnan-throne, he mounts the brahmman-throne, who
knows thus. ji. That same brahmnan-glory is encompassed by
fortune. But being the brahman hle is encompassed by glorv
[and] by fortune who knows thus. 12. Regarding it [there is]
this direction which is here in the right eye. What of it is
white, that is the form of the rc's; what is black, that [is the
form] of the sCdmans; what is copper-red, as it were, brownish,
as it were, that [is the form] of the gqjuses. 13. What this per-
23. 9 A. -ta. "I dav-; before the Q an illegible letter, perhaps crossed
out. II uktanaya.
24. 'A. adiV. 2-al. 3balith vdh-. 4B. 'pay-. 5harati. 6-a. I -d.
222 H. Oertel,
indra esa prajipatis sarnah ptthivyd sama dkdpena samo

diva samas sarvena bhutena. esa paro divo dwpyate. esca eve 'darh
sarvant ity uj)asitavyanz. 141.
ekadaqe 'nuvake trtiya4 kha.idahi.
IV. 25. 1. sac CCd'8ac cd'sac cCb sac cCC vc?k ca Ynanap ca [rn
ca] vCik ca caksupl ca protrarh ca protraTh ca caksuc ca pracdd
ca tapap Ca tapa, ca praddhd ca tani sodapa. 2. sodapakalamn
brahma. sa ya evanm etat sodapakalamn brahbma veda tam evai
'tat sodaVakalam brahmnd 'pyeti. 3. vedo brahma tasya satyam
ayatanamh pamah pratisthaT darnap ca. 4. tad yatha pvah prti-
qyan pd1pC&t karmano jugupsetii 'vam eva 'har-ahah pc&pdt kar-
mano jugupsetd "kalat. 5. athai 's&rh dapapadi Virat. 6. daVa
purwuse svarganarakdni. tany enarh svar,qaTh gat4ni svargath,
garnayanti naraklarh gatani narakaTn gamayanti. 142.
ekadage 'nuv&ke caturthah khanda4.
IV. 26. i. mbano narako vdia narakah prano narakap cakszr

narakap protrarh narakas tvaii narako hastdu narako gudarh
narakaV pipnamq narakah pddou narakah. 2. manasa- pariks-
ydni' vede 'ti veda. s. vCcC rasdn vede' 'ti veda. 4. prcrnenza
son in the eye is, that is Indra, that is Piajapati, the same
with the earth, the same with space, the same with the sky, the
same with all existence; he shines bevond the sky. One should
worship him [saying]: " He is this all."
IV. 25. i. Being and non-being, non-being and beinig, speech

and mind, [mind and] speech, sight and hearing, hearing and sight,
faith and penance, penance and faith: these are sixteen. 2. Six-
teenfold is the brahrnan. He who thus knows this sixteenfold
brahrnav, him this sixteenfold brahhman comes uinto. 3. The
Veda is the brahman, truth is its abode, tranquillity and restraint
its foundation. 4. As one about to decease the next day would
guard himself againist an evil action, even so he should day by
day guard against an evil action, until the time. 5. Now of
these the viraj is ten-footed. 6. There are ten heavens and hells
in man. Thev, having gone to heaven, cause him to go to
heaven; having gone to hell, they cause him to go to hell.
IV. 26. i. Mind is a hell, speech is a hell, breath is a hell,

sight is a hell, hearing is a hell, the skin is a hell, both hands
are a hell, the rectum is a hell, the penis is a hell, both feet are
a hell. 2. He kniows: "With the mind I know those things
which are to be examined." s. He knows: "With speech I
know savors." 4. He knows: "With breath I know odors."
24. 8 -ur. 25. 1 -a,. 26. 1 -ksa-. I vad-.
J&ininiya- tipanisad-Brchmctnaz. 223
gandh&u vede 'ti veda. 5. caksusua riipani vede 'ti veda. s. pro-
trena pabdanw vede 'ti veda. 7. tvacd sarmsparp/in vede 'ti veda.
S. hastCd)hy7irh karmdtni vede 'ti veda. 9. udarend '_anayJff
vede 'ti vela. io. fiSnena rCbrnn vele 'ti veda. i1. p2dtbhy.i-w
adhvano vede 'ti veda. 12. plaksasya prCasravanasya pracdepa-
matrdd ?vlda/ tat p?thivy,di maduhyan. atha yattrci 'te sapta
rsayas tad divo madhyam. 13. at/ta yatrrai 'ta '-tqats tat p?-thivyoi
hrdyamn. atha yad etat krsnanh candramnasi tad divo hrdayarn.
14. sa ya evam ete dyaIvidp?thivyor madhye ca htrdaye ca vecda nd'2
'kldmo` 'smad lokC<t prJiti. 15. namo 'tisdm&-tyci4 'tureta a" dhrta-
rastra-ya pdrthupravasCiya' ye ca pr(naih r-akJsanti te 'n(,- rak-
sawitu. seasti. karme 'ti g/arletrh)atyaV fmaa' ity, althavarni/o dcala
ity anvf7hCryqapaeanah. 143.
ek&dafe 'nuvatke paitcamah.t khantdaa.L ekadapo 'nuvakas samraptah.
IV. 27. i. kas savit(i. kd sdvitri. agnir evac savit5t prthivi

sCtvitr7. 2. sa yatrab 'gais tat p?thivi yatra vz jp?4thivi tctdagnih
te dve yoni. tad ekamn mithunam. 3. Las savitC-. kdt sCivitrL.
varuna eva sacvitca. apas sdvitri. 4. sa yatra varunas tad O7po
s. He knows: " With sight I know forms." 6. He knows: "With

hearing I know sounds." 7. He knows: " With the skin I know
contacts." s. Ile knows: "With both hands I know works."
9. He knows: " With the belly I know hunger." io. He knows:
"With the penis I know delights." ii. Ile knows: " With both
feet I know roads." 12. Just one span to the north of the Plaksa
Pr.isravana is the middle of the earth. And where these severn
sages (Ursa major) are, that is the middle of the sky. i3. And
where these salts are, that is the heart of the earth. And what
is black in the moon, that is the heart of the sky. 14. He who
tlhus knows the two centers and the two hearts of the sky and
the earth departs not unwilling from this world. 15. Homage
to Atiscima Etureta (?), to Dhrtar-5stra, to PIirthugravasa, andi let
those wlho protect breath protect me. Hail. 'Action' is the
householder's fire; ' tranquillity' is the il-tavan-ya fire; 'self-
restraint' is the anvCthdtr?yapacania fire.
IV. 27. i. What is Savitar? What is S.ivitvl? Agni is Savi-

tar, earth SftvitrL. 2. Where Agni is, there is earth; or where
earth is, there is Agni. These are two wombs. This is one
couple. 3. What is Savitar ? What is Savitri ? Varuna is Savi-
tar, the waters are Sa-vitri. 4. Where Varuna is, there the water
26. koomo. 4A. -sdmnaya; B. -srndaya. 5 etur-. s corrected from

pCtrhjuVr-.I -mn?ay.
224 H. Oertel,
ycttra v&' "Pas tad varrunah.

6. kas2. savitc. ka sdvitri. vc&
6. sa yatra v2tyus tad Jkdpo y
yon7. tad ekam mithunamn. ?. kas2 savit&. kC& savitri. yajina eva
savita. cha1nddsi sdvitri. 8. sa yatra yajinas taC chandansi
yatra va chandansi tad yajiah. te dve2 yoni. tad ekam mithu-
nam. 9. kas2 savit&. ka s&vitri. stanayitnur eva savitat. vidyut
sCtvitr7. io. sa yatra stanayitnus tad vidyud yatra va vidyut3
tat stanayitnuh. te dve2 yoni. tad ekam mithunam. i i. kas2
savitd. kCC s&vitri. &ditya eva savita. dyaus sJtvitri. 12. sa
yatr7 "dityas tad dy&tur yatra vCb dyaus tad adityah. te2 dve yon
tad ekam mithhunam. 13. kas2 savita. ka sdvitri. candra eva
savita. naksatrKiii sc4vitri. i4. sa yatra cdndras tan naksatrd4ni
yatra va naksatrdni tac candrah. te dve2 yoni. tad ekamrn ithu-
niam. 16. kas' savit?b. k7C sdvitri. mana eva savita. vak savitr7.
16. sa yatra manas tad vatg yatra [vc] vCak tan rnanah. te' dve
yon7. tad ekam mithunam. 17. kas'2 savita. kCb sdvitri. p?,trusa
[eva] savitca. str- sdvitri. sa yatra purusas tat str'4 yatra vab str7b
tat purusah. te dve yonL. tad ekam mithunam. 144.
dvddaVe 'nuvdke prathamab khandah.
are; or where the waters are, there is Varuna. I'hese are two
womibs. [This is one couple.] 5. What is Savitar ? What is Savi-
tri? Vayu is Savitar, space Sdvitril. 6. Where Vaiyu is, there
is space; or where space is, there is V-iyu. These are two wombs.
This is one couple. 7. What is Savitar ? What is SAvitri? The
sacrifice is Savitar, the metres are SfIvitri. s. Where the sacri-
fice is, there the metres are ; or where the metres are, there is the
sacrifice. These are two wombs. This is one couple. ). What
is Savitar ? What is SfIvitri? Thunder is Savitar, lightning
Saivitri. io. Where thunder is, there is lightning; or where
lightning is, there is thunder. These are two wombs. This is
one couple. ni. What is Savitar? What is Saivitri? The sun
is Savitar, the sky S ivitri. 12. Where the sun is, there is the sky;
or where the sky is, there is the suin. These are two wombs.
This is one couple. 1s. What is Savitar ? What is Savitri ? The
moon is Savitar, the asterisms are Siivitii. 14. Where the inoon
is, there the asterisms are; or wher e the asterisms are, there is the
moon. These are two wombs. This is one couple. 15. Whiat is
Savitar ? What is Savitri ? Mind is Savitar, speech is Sfivitrl.
16. Where mind is, there is speech; or where speech is, there is
mind. These are two wombs. This is one couple. 17. What is
Savitar ? What is Saivitri? Man is Savitar, woman Silvitrl.
Where man is, there is woman; or where woman is, there is man.
These are two wombs. This is one couple.
27. 'p-. 2 abbreviate here and in the following. 8 B. -un. 4 -h (!).
Jrimin,ya- Upanisad-BrAhmazna. 225
IV. 28. i. tasya esa prathamah pado b6his tat savitur varen-
yam iti. agnir vat varenyam. apo vai varenyam. candran&a
vdi varenyam. 2. tasya esa dvitiyah pado bharg%amayo bhuvo
bhar,qo devasya dhimahi 'ti. agnir vCbi bhargah. &dityo vCbi bhar-
gah. canlrarnmd vdi bhar,qah. s. tasya esa trtiyah padas svar
dlhiyo yo nah pracodayad iti. ycajfo vdi pracodayati. stri ca
v&i purusap' ca prajanayatah. 4. bhitr bhuvas tat savitur va-
renyam bhargo devasya dliirmahi 'ti. agnir vCi bhargah. ddityo
vdi bhargah. candrama, vai bhargah. 6. svar dhiyo yo nah pra-
codayad iti. yajino vdipracodayati. stri ca vdipurusap ca prapa-
nayatah. 6. bhf2r bhiuvas svas tat savitur varenyam bhargo
devasya dthimahi dhiyo yo nah pracodaydd iti.2 yo vS etjTh scvi-
trim, evarh vedd 'pa punarrmrtyum tarati sdvitryd eva salokatd?h
jayati scdvitrycS eva salokatomi jayati. 145.
dv&da9e 'nuvake dvitiyah khaniah. dv&dago 'nuvakas samaptah.
ity upaniqadbrJhmanaqh samcptam.
IV. 28. 1. This is its first pdda: " Bhufs; that desirable
[splendor] of Savitar." Fire indeed is what is desirable. Waters
indeed are what is desirable. The moon indeed is what is desir-
able. 2. This is its second pddza, made up of splendor: " Bhuvas;
may we obtain the god's splendor." Fire indeed is splendor.
The sun indeed is splendor. The moon indeed is splendor.
3. This is its third pdcla: "Svar; who may impel our devo-
tion." The sacrifice indeed impels. Woman and man propa-
gate. 4. "1 Bh'ns, bl3uvas; may we obtain that desirable splend
of god Savitar." Agni is splendor. The Sun is splendor. The
Moon is splendor. 6. "Svar; who shall impel our devotion."
The sacrifice impels. Woman and man propagate. 6. "Bhus,
bhuvas, svar; may we obtain that desirable splendor of god
Savitar, who may impel our devotion." He who knows this Satvi-
tri thus overcomes second death, he wins the same world with the
Siivitrl itself; he wins the same world with the Savitri itself.
28. '-sah. 2 insert yajpto vai pracodayati. stri ca vai purusaV ca

prajanayatah.
VOL. XVI. 30
226 H. Oertel,
NOTIES.
The MSS. have this heading: talavakarabr&hmane (!) upanisadbr&h-

manam.
In the numbering of the paragraphs the MSS. are careless and incon-
sistent. A. omits the anuvaka and khanda divisions, but numbers suc-
cessively the paragraphs of each book. I have not thought it worth
while to record simple omissions or inaccuracies of B. and C. in the
anuv&ka and khanda divisions, or of all three MSS. in the paragraph-
numbers. With book ii. 1, A. and B. begin a new set of numbers
(at the end of the paragraphs), omitting however the first three para-
graphs (ii. 1-3), and numbering ii. 4 as 2; but after this regularly
ii. 5 = 5, etc., to the end of book iii., iii. 42 = 57. There are remnants
of a still different system of numbering in B., where the first three
paragraphs of book iii., in addition to the other figures, are numbered
as 56, 57, and 58 respectively; iii. 18. has in B. the additional number
70; iii. 22. has 73; iii. 32. has 79. The numbering of these last three
chapters is clearly at variance with that of the first three of the book,
and also with the order of the paragraphs in our text.
I. 1. 1 if. Cf. 8. 1 ff.

I. 1. 3. Cf. GB. i. 6, sa (prajdpatih) khalu prthivy& evd 'gnimh nira-
mimata 'ntariksdd v&yumh diva adityam. The rest is different. - pr&-
nedat: cf. JB. i. 354, tasya (i. e. yajinasya) yo rasah prdaedat ...
I. 1. 7. Cf. Mait. U. vi. 23, ath& 'nyatrd 'py uktamh yah Vabdas tad
om ity etad aksaram.
I. 1. 8. t&ny . . . as(du: i. e. prthivi, agni; antariksa, v&yu; dyu,
&ditya; v&c, pr&na. The whole paragraph is repeated at i. 6. 6; and,
omitting et&ny, i. 33. It; 34. 2. - astdaaphIh _paVavas: cf. JB. iii. 241,
247, ast&ksard vai gdyatri. asta_aphak pagavah; TMB. iii. 8. 2 (gB. vi.
2. 2. 15). Elsewhere-e. g. TS. vi. 1. 6. 2; iii. 2. 9. 4; AB. i. 21. 15; 28.
11-the jagati is connected with the domestic animals.
I. 2. 3. ov&3c . . . ov&: cf. iii. 39. 1 (i. 3. 1).
I. 2. 4. par&n: here ' to no purpose,' as AB. iii. 46. 2, 3, 4. In para-
graphs 5 and 6 it has its ordinary meaning. The -di! for -&k also in
nyaf i. 6. 1: cf. Kath. U. ii. 4. 1 (and Bohtlingk's note); Aiit. U. iii. 3;
Mait. U. vi. 17 (av&i); but_parak and arvak at L. 9. 5.
I. 2. 5. sa sarv& ... 'nusaihvdti: cf. TB. ii. 3. 9. 6, sarv& diVo 'nusamh
vati; iii. 10. 4. 2, sarv& digo 'nusamhv&hi.
I. 3. 1. et&bhyarm: scil. devat&bhy&rm: cf. below, 8, etabhir devatabhir.
I. 3. 2. sa yatha...: cf. {B. xiv. 6. 1. 8 (=BAU. iii. 1. 8); ix. 8. 3. 6;
JB. ii. 418, s& yath& vrksam akramandir dkramamana iy&d evam eva
... svargaqh lokaih rohanto yanti (AB. iii. 19. 6-7).
I. 3. 3. mrtyu is also identified with aVanayd BAU. i. 2. 1, and below
iii. 12. 2. The peculiar a is suported by 4; iii. 12. 2; iv. 24. 9; and JB.
i. 136 (three times); but aVanayantih and aQandyeyu4 JB. i. 117.
Jdiminiya- Upanisad-Brdhmana. 227
I. 3. 4. annam . .. candraandth: cf. KBU. iv. 2, candramasy annam;

Maiit. U. vi. 5.
I. 3. 4, 5. Cf. JB. i. 136, annend 'Vanaydrh ghnanti. ta?h-tam aVana-
ydm annena hatvd svargath lokam drohan.
I. 3. 6. The emendation rathasya is made certain by RV. viii. 91 (80).
7, khe rathasya khe *nasah.
I. 3. 7. The meaning of atha yad ... pratihdrdt is obscure.
I. 3. 8. yatha 'gnind ... samhsrjyeta: cf. JB. i. 81 (twice) yathd 'gn&v
agnin abhisamadadhydt t&drk tat. The precative dsicydd (ASS. ii. 3. 5,
dsiiicy&d) among these optatives is very surprising, and calls perhaps
for an emendation (Ctsifced ?).
I. 4. 1 ff. Cf. iii. 39. 3 ff.
I. 4. 2. ativyadhi. . . Vitrah: a Vedic reminiscence: cf. VS. xxii. 22,
rdjanyah Vitra isavyo 'tivyddhi; TS. vii. 5. 18, rdjanya isavyah Vitro
mahdratho jayatdm; QB. xiii. 1. 9. 2, rdjanyah QiIra isavyo 'tivyddhi
maharatho jayatdm.
I. 4. 8. daVavdji: perhaps 'of tenfold strength.'
I. 4. 4. On the inferiority of the ass to the horse cf. TS. v. 1. 2. 2 ff.
gB. vi. 4. 4. 7.
I. 4. s. kubhra occurs again at iii. 39. 5. Neither this nor MS. ii. 5. 3
(p. 50. 16, 18) cast light on the exact meaning of the word. - anaryas:
the emendation is doubtful, but a change from ryy to rthy would be
easy in a Devandgari MS. Instead of rdjiiah, rajyam would be ex-
pected: cf. TS. ii. 6. 6. 5, ya evamh veda pra rdjyarn annadyam &pnoti;
gB. ii. 4. 4. 6, rajyam iha vai pr&pnoti ya ...
1. 4. 8. hi?h vo: him bha would be expected, as in 1.
I. 5. 1. ne: read so with the MSS.; n as below iii. 3. 1; 14. 8, -nir-
bhinnaa; iv. 3. 3; 21. 8, sarvdiiagni; iv. 1. 8 MSS. ayany; AB. i. 13. 4;
30. 5: cf. Tdit. Prat. vii. 4.
I. 5. 3. satyam: the emendation is doubtful, the whole chapter ob-
scure.
I. 5. 5. ydvati . prthivi: cf. TS. ii. 6. 4. 3; 5. 2, etc.
I. 5. 6. 4grh+ud of the lifting up of a cup, as AB. vii. 33. 2, tan
(i. e. camasdn) yatro 'dgrhniyus tad enam upodgrhniydt. - manasd:
i. e. ' in silence,' opposed to vaca, as i. 58. 6, etc.
I. 6. 1. tena vd etam . . . nidadhydd iti: the text as it stands is unin-
telligible, the chapter obscure throughout.
I. 6. 2. raVmir ... vyu2hati: cf. Ica U. 16, yama sitrya prdjdpatya
vyuiha raVmin ...
I. 6. 4. andlayanam: formed from dlaya as anilayana (Tait. U. ii. 7)
from nilaya, and meaning the same.
I. 7. 1. There is no indication of a lacuna between te and karoti in
any of the MSS.
I. 7. 3. catvdri vaki.. . vadanti, = RV. i. 164 45; repeated below, at
i. 40. 1.
I. 7. 6. sa yathd 'Vmdnam.. : the same comparison occurs again
below at i. 60. 8 and ii. 3. 12-13; in all three passages read losto (for
lostho): cf. Chand. U. i. 2. 7, 8, yathd 'Vmdnam dkhanam rtvd (B6htlin
inserts mrtpintdo) vidhvaisata evamh hdi 'va sa vidhvansate ya. . .
228 II. Oertel,
BAU. i. 3. 8, sa yathd 'Vmdnam r

vidhvan,samdnd visvaiico vineVu4.
At the end B. and C. have iti svarakhan1dah.
I. 8. 1 ff. Cf. I. 1. 1 ff.
I. 8. 4, 5 iii. 19. 3, 4.
1. 8. 7. dravantam: it is barely possible to support the reading of
the MSS. dravamn by RV. iv. 40. 2 b.
I. 8. lo. marim.ritvd: the exact meaning is as doubtful here as it is
?B. iv. 5. 1. 10: cf. Eggeling's note, SBE. xxvi. 388.
I. 8. 1 l. tendi 'nam . . .: cf. JB. i. 322, sa yathd madhund ldjdn pra-
yuydd evamn evdi 'tend 'ksarena sdmdn (!) rasamh dadhdti; and ii. 77,
yathd madhv dsicya ldjdn dvapet tad anyathti 'va sydt ttdrk tat.
I. 8. 12. ayd3mi: the clause is so much abbreviated as to be obscure.
The peculiar position of the pluti-mark in the MSS., though repeated
twice, is very probably due to a mistake. Cf. Schroeder, MS., i., intro-
duction, p. xxx, and ZDMG. xxxiii. 187.
I. 9. 2. vdg ity rk/: cf. Chand. U. i. 3. 4; 7. 1; BAU. i. 5. 5.
I. 9. 4. astdu: those enumerated in 2. - bahur bhityas: cf. RV. i. 188.
5, bahviq ca bhulyasiq ca.
I. 9. 5. vyomcnto vdcahk: I have taken vyomdntah here in its pri-
mary sense; see below, note to i. 10. 4.
I. 10. 3. yathd sitcyd ...: cf. JB. ii. 10, yathd suicyd paldatni samh-
trndni syur eva-n etend 'kJsarene 'me lok/cs saihtrp.ntd1; ChAnd. U. ii.
23. 4, tad yathci Vafdkund sarvadi parndni saktrundny evam o?hkdre#a
sarvd vdk sa&itrntd. These parallel passages show that Vanku in the
Chand. U. may be taken in its ordinary meaning of 'pin' (AB. iii. 18. 6).
I. 10. 4. daVadhd ... : the same series of numerals is repeated at
i. 28. 3 and 29. 5. Cf. Weber, ZDMG. xv. 132 if. The series at TMB.
xvii. 14. 2 is very similar to this; the chief difference is badva (cf. AB.
viii. 22. 4) for padma; vyomdnta occurs nowhere else, and the meaning
given to it is purely conjectural. It occurred above, i. 9. 5, in its ordi-
nary sense.
I. 10. s. Cf. KB. viii. 9, td parovariyasir abhyupeydt. trin agre
standn atha dvdv athdi 'kam paraspara eva tda lokdn variyasal ku-
rute; AB. i. 25. 6, parovariydiso vd ime lokd arvag anhiydisah.
I. 10. 1o. satyam . . . dpa: cf. RV. x. 85. 1, satyeno 'ttabhitd bhu1mih.
I. 11. 1. annak/dinir: it would be easy to emend to -kdaiksittir or -kcd-
minir, were it not for the fact that the word occurs twice again, with-
out any variants, in a similar story, JB. i. 88, prajdpatih7 prajd asrjata.
td enarh srstd annak/dinir abhitas samantam paryaviqan. tdbhyo hih-
kdrend 'nnddyam asrjata .. . tam etat prajd annak/dinir abhitas sa-
mantam pariviVanti. tdbhyo himhkdrentdi 'vd 'nnddyarh srjate; also
JB. ii. 148, td enam annak/dini4 prajd abhyupdvavrdhu4; and at JB.
ii. 149, td enam annak/dini4 (MSS. -gin-) prajd abhyupavartante.-The
same tautological expression tanm ... sarve devd abhitas samanta-m
paryavigan occurs at JB. ii. 142.
I. 11. 5-s; 12, 1-2, 4. Cf. Chdnd. U. ii. 9. 2-8, where however the
pratihdra is connected with the embryos, and the upadrava with the
forest-animals.
J&fdiminiya- Upanisad-BrdAmana. 229
I. 11. 5. Cf. JB. iii. 213, praj&patih pa,cun asrjata. te 'smn&t (MSS.
-n) s.rtd asamhjanand apakraman (MSS. -kra-). so 'lkdmayatd 'bhi ma-
pagavas sarhjaniran. na mad apakrdmeyur iti. sa etat sdmd 'paVyat
tena 'stuta. tato vai tam pa,avo 'bhisamajdnata (MSS. -samanj-) tato
'smad anapakramino 'bhavan. tad u (MSS. vi) hiinkdram bhavati. hum
iti vai pacavas saihjanate hum iti mata puttram abhyeti hum iti putro
n-tataramn.
I. 11. 9. tantasyamana: the emendation is doubtful.
I. 12. 1. upadrava?h grhnanta: the pun here is not quite clear to me;
perhaps upadrava is to be taken as ' mishap,' and reference is made to
the harmful nature of the Gandharvas: cf. AV. viii. 6. 19; Pisehel,
Ved. Stud. i. 80.
I. 12. 4. Cf. Chand. U. ii. 9. 1-8; ii. 14.
I. 12. 5. Cf. Chhand. U. ii. 9. 1, sarvada samas tena sama.
I. 12. 7. Cf. Chand. U. ii. 5. 1; 16. 1; SB. iii. 1; below i. 35. 2 ff.
I. 12. 9-13. '. Cf. Chand. U. ii. 3. 1-2; 15. 1; QB. i. 5. 2. 18; ii. 2.
3. 8.
I. 13. i. yad vrstat . . . cf. (B. ii. 6. 3. 7, vry(ad osadhayo jd-

yante.
1. 13. s. Cf. Chand. U. ii. 7. 1; below, 33. 3.
I. 15. 8. anrcena samnd: cf. A. C. Burnell's Arseyabrdhmana (Man-
galore, 1876), Introduction, p. xi ff., " by a saman was intended a
melody or chant, independent of the words; . .. the earliest records
that we have make a distinction between the chant and the words, and
treat the first as of more importance." To the references there given
may be added A(S. ix. 9. 9 (see Weber, Ind. Stud. x. 156, and Sitzunzgsb.
d. Berliner A. d. W. (1892), p. 807), and below i. 18. 8 and 21. 9.
I. 15. 4. prasama, prasdmi: the former is not found elsewhere, the
latter occurs in the likewise obscure passage (B. iii. 9. 1. 9, v2g vdi sa-
rasvaty annamh somas tasmad yo vaca prasamy annado hai 'va bhavati,
from which it would seem that prasami might mean 'abundantly'
rather than 'imperfectly' (PW., pw., Eggeling): cf. Chand. U. ii. 8. 3.
I. 16. 4. rci sama gay&ma: i. e. 'sing a re to a saman-melody': cf.
Burnell's Arseyabrahmana, Introd. p. xii, " A saman is sung (gai) on
(or, as we should say, to) a re (rei). This idiom is an old one, for it
occurs in the Brahmanas repeatedly; if the rc (or words) really formed
part of the saman, this idiom would be impossible."
I. 16. 5. te: i. e. the chants of the noon and evening libations.
I. 16. 8. The present kamayate of all MSS. has certainly crept in
from 9.
I. 16. 9. On the redundant pronoun see Delbrulek, Altind. Synt., p.
215; Whitney, AJPh. xiii. 304.
I. 18. i. Cf. JB. i. 283 ff. (partly translated by Whitney, Trans. Am.
Philol. Assoc. xxiii. 30), prajapatir dev&n asriata. tan (A.B ta) mrtyuh
(-umh) papma 'nvasrjyata. te devah pra,jpatim (prajdm) upetyd 'bruvan
kasmad (asmdi) u no 'srstha (sr.dta) mrtyurh cen nah (na) pdpm&nam
anvavasraksyann (-srksy-) asithe 'ti. tan (A.B. td) abravic (A.B. br-)
chanddhsi sambharata tani yathayatanam pravigata tato mrtyuna
pdpmana vyavartsyathe (-vrtsy-) 'ti. vasavo (savo) yayatrMi samabha-
230 H. Oertel,
ran (samhbh-). tdah te praviqan. tan sa (sa) 'cchadayat. viqve deva anu-
stubhamh samabharan. tMa te prdviqan. tan sd 'cchddayat (-n). marutah
panktimh sanmabharan. tMa te praviqan. tan sa 'cchadayat. sadhyaq ca
"ptyaq ca 'ticchandasamh (C. -dahsam) samabharan. tam te prdviqan.
tan sa 'cchddayat (C. -n). 284. savacndny eve 'ndragni anupraviqatam.
tato vai tan (ta) mrtyuh pdpmd na nirajanat. kuto hi tasya mrtyuh
pdpme "qisyate yam na nirjandti. na hdi 'nam mrtyu4 papma 'nu
dati ya evamh veda. chandadsi vdva tan mrtyoh papmano 'cchadayan
(C. -day-). tad yad enan (-na) chanddhsi mrtyoh pp mano 'cchddayahs
tac chandasgdh chandastvam. chadayanti evai 'ndah chanddksi mrtyoh
papmano ya evamh veda.
I. 18. 3--4. Cf. Chand. U. i. 4. 2, deva vdi mrtyor bibhyatas trayiih
vidydm praviqan. te chandobhir acchadayan. yad ebhir acchddayahs
tac chandasamh chandastvan.
I. 18. 8. rey asvarayam: cf. i. 21. 9, etavad vava sama yavan svarah.
rg va esa rte svarad bhavati, whence it appears that a re without mel-
ody (sdman = svara) is meant: see above, i. 15. 3; 16. 4.
I. 18. 9. The Chand. U. i. 4. 4 identifies svara and om.
I. 19. 3. etena ha 'sya sarveno 'dgitam .. .: cf. i. 57. 9; 58. 10. The
construction of vvraqc + a with the ablative (instead of dat. or loc.)
is noteworthy.
I. 20. i. tad yatha ... : cf. JB. i. 144, yatha va ak.sena cakrdu vi-
skabdhdv evam etene 'mau lokdu viskabdhdu; RV. vii. 99. 3.
6. The three agas are described below, i. 37. 1. - The precise tech-
nical meaning of agita, vibhuiti, pratisthd, and pragd is obscure.
I. 21. 4. The paragraph is not clear to me; ahoratrd as feminine is
very irregular; prdcir I have taken in the sense of pardcir (into which
it should perhaps be corrected) 'successive,' as AB. vi. 18. 6 ff.
I. 21. 9. rg vd ... c: f. above, i. 18. 8.
I. 22. 2. Cf. TS. vi. 3. 1. 4-5, nd 'dhvaryur upagayet. vdgviryo vd
adhvaryuh. yad adhvaryur upagdyed udgatre vdcamh samprayacched
upaddsukd 'sya vdkg sydt.
I. 23. 8. tasya 'bhipilitasya ... : this is a clear contradiction of i. 1. 6.
I. 24. 1. The same play between ak.sara and Vk$ar in Amrtanada U.
24, yad aksararh na ksarate kaddcit (Ind. St. ix. 32): cf. also QB. vi. 1.
3. 6.
I. 24. 2. The same play between aksara and vksi is repeated below,
i. 43. 8.
I. 25. s. atha yatha .. .: i. e. as insignificant as a pail in comparison
with a river.
I. 25. 7. Cf. JB. i. 324, trdistubho vd asdv ddityaq Qukla?h krsnam
purusah.
I. 25. 8. yo 'gnir mrtyus sah: cf. (B. ii. 2. 4. 7, 9, agner nmrtyor
dtmdnam atrayata; JB. i. 12, deva vai mrtyund samayatanta. sa yo ha
sa mrtyur agnir eva sah. - Chdnd. U. iii. 1-4 and vi. 4. 2 are quite
different from this paragraph.
I. 25. 10. On the purusa of the sun cf. KBU. iv. 3; Chand. U. i. 6. 6;
iv. I1. 1 ; BAU. ii. 1. 2; iii. 9. 12.
I. 26. 1. Cf. JB. i. 254, trivrc caksuV Vukla?h kr.sna?m kaninika; 32
Jdtiinnya- Upanisad-Brdhrnbana. 231
trdistubham idamh caksuq quklarh krsnam purusah; qB.

trivrd vd idam caksuh 9uklarh krsnah kaninakd; below L. 34. 1.
I. 26. s. tad yds td dpo . .. : cf. i. 29. 5 ; 33. 5 B. ii. 1. 1. 3: cf. AA.
iii. 2. 2-4.
I. 26. 4. On the purusa of the eye cf. KBU. iv. 18, 19; Chdnd. U. i.
7. 5; iv. 15. 1; BAU. ii. 3. 5; iv. 2. 2; v. 5. 2, 4, etc.
T. 26. s. The paragraph is obscure.
I. 26. 6 if. The Chand. U. vi. 4. 4. mentions rohitam, Vuklam and
krnarh rilpam of the lightning.
I. 26. 8. On the purusa in lightning cf. KBU. iv. 5; Chdnd. U. iv.
13. 1 ; BAU. ii. 1. 4; 5. 9.
I. 27. 1. adhyaste: very likely in the sense of 'prevails,' which PW.
assumes for it in RV. i. 25. 9. - annamh krtvd: because death is hunger:
above i. 3. 3; BAU. i. 2. 1, 4.
I. 28. 2. sa esa saptara?!mir vr abhas tuvismdn: the last three words
are quoted from the rc below, 29. 7 (RV. ii. 12. 12a).
I. 28. s. On these numerals see above, note to i. 10. 4.
I. 29. 7. The rc is RV. ii. 12. 12.
I. 29. 8. e$a hy eva. .. r?abhah : cf. JB. ii. 87, indro vd akdmayata
rsabhas sarvasam prajdndan sydm r abhatdrh gaccheyam iti. sa etamh
yajniam apaVyat tam dharat tend 'yajata. tato vdi sa rsabhas sarv&sdm
prajdndm abhavad rsabhatdm agacehat. -- mahlyt here and below
(46. 2; 48. 5) was certainly connected with mahant rather than with
i/mah: cf. PW. s. v. 4mahiy; the commentator of TS. vii. 5. 10 ex-
plains it by pu2jd.
I 30. 2. anisedhamh sdma: nisedha is the epithet of several sdmans.
I. 30. L. = i. 45. 6.-AB. iv. 2. 3. states that the ndndanamh sama (SV.
ii. 653) is abhrdtrvyam and bhrdtrvyahd: cf. also Ind. Stud. iii. 203, 208.
I. 31. 3. Very differently on the sevenfold sdman, Chdnd. U. ii. 8 ff.
- yd devatda: on the divinities of the different quarters see BAU. iii.
9. 20 ff.
1. 32. 1. The rc is RV. viii. 70(59). 5.
I. 33. 2. tad yad vdi brahma sa prdnahk: this is the doctrine of Kdu-
~Itaki and Pdifigya (KBU. ii 1; 2.), of the sacrificial fires as revealed
to Upakosala Kdmaldyana (Chdnd. U. iv. 10. 5), and one of the expla-
nations of Varuna to Bhrgu (Tdit. U. iii. 3. 1). The same was taught by
Udafika gaulbdyana (BAU. iv. 1. 2). For a refutation of it see BAU. v.
13. 1.
I. 33. s. Cf. i. 13. 5.-mana eva hiiikdrah: cf. Chdnd. U. ii. 11. 1.
vdk prastdvah: cf. Chdnd. U. ii. 7. 1 ; 11. 1.
I. 33. 4. karoty eva vdcd: cf. below ii. 2. 8; iii. 32. 9, sa esa prdnto
.vdcd karoti; 9QB. iv. 6. 7. 5, sd yatre 'yamh vdg dsit sarvam eva tatrd
'kriyata sarvam prajnadyatd 'tha yatra mana dsin ndi 'va tatra kizh
cand 'kriyata na prdjiidyata no hi mantasd dhyCdyata4 kaq cand "jdndti;
Mahdndr. U. iv. 7, vdcd krtamh karma krtam; VS. xiii. 58 and com-
ment on it, 9B. viii. 1. 2. 9. - gamayati manasd: cf. Chdnd. U. v. 10.
2 (= iv. 15. 6), tat puruso manasa endn brahma gamayati. - tad
etan. . . manah: cf. Mdit. U. vi. 34, tdvan mano niroddhavya?h hrdi
ydvat ksayamh gatam.
232 ff. Oertel.
1. 33. s. agnih prastdva4: cf. C

cf. Chand. U. ii. 20. 1 (i. 3. 1).
I. 33. 7. The same etymology recurs below, 40. 6; 48. 7; 51. 2; iv. 13. 2.
I. 33. 8. For the identification of sun and moon with the sdman cf.
Chand. U i. 6. 3, 4.
I. 34. i. Cf. above 26. 1.
I. 34. 8. sa esa dhutim atimatya and ta eta dhutim atimatya in 5
refer to pada c of the rc quoted in 6.
I. 34. 6. The stanza is AV. x. 8. 35, which reads sadhricih for samicih
in b, and dhutim in c. In b dadante (manuscript reading: see Whitney,
Index Verb.) should be restored for dadate of the edition. For divas
samicih cf. (B. vii. 3. 1. 24.
I. 34. 7. The stanza is AV. x. 8. 36, which has esdm for eko in c, and
eke for anye in d.
I. 34. ii. td etds ... annzddydya: obscure and probably corrupt.
I. 35. i. sarhvatsara: 36. 1, parjanye, 4, puruse, and 10, devatdsu,
prove it to be locative.
I. 35. 2 ff. Cf. above, i. 12. 7.
I. 35. 4. A similar play on varsah and vars&d 9B. ii. 2. 3. 7.
I. 35. 6. nidhanakrta: nidhanikrta would be expected, but cf. the
similar passage SB. iii. 1, which ends hemanto nidharnam. tasmndd dhe-
mantant prajd nidhanakrtd ivd "sate nidhanarutpam ivdi 'tarhi.
I. 36. 1. Cf. Chand. U. ii. 3. 1 and 15. 1; similarly TS. i. 6. 11. 3-4;
!B. i. 5. 2. 18.
I. 36. o. pratyag: contrasted with iirdhva in 4, as Kdth. U. i. 5. 3,
iirdhvam prdnam unnayaty apdnam pratyag asyati (cf. Chdnd. U. iii.
13. 3, yo 'sya pratyah susih so 'pdnah. 5, yo 'syo "rdhvah susih sa
uddna4). It corresponds to dvrtta in Chdnd. U. ii. 2. 2, lokd iirdhvd
ed "vrttdg ca.
I. 36. 6. Cf. Chand. U. ii. 19.
I. 36. 8. Cf. Chand. U. ii. 7.
I 36. 10. Cf. Chand. U. ii. 20.
I. 37. i ff. On this distribution of the savanas among the different
divinities see Eggeling's note, SBE. xii., p. xviii.
I. 37. 2. On the manner in which the Vastras of the three savanas
should be sung cf. AB. iii. 44. 5. Also below i. 51. 6 ff.-The term
mandra is frequently connected with Agni in the RV. Differently
('hand. U. ii. 22. 1, where the vinardi sdmna4 is regarded as Agni's
udgitha. - rdhnoti with accusative, like /pus.
I. 37. 3. qhosini, upabdimati: these two adjectives are also combined
JB. i. 253, yasmdd etad ghost 'vo 'pabdimad ivaC giyate tasmdd ghost 'vo
'pabdinmad iva garbha jdyante: cf. AB. iv. 9. 3, apvarathene 'ndra djim
adhdvat. tasrndt sa uccdirghosa upabdimdn kfatrasya ruipam. dindro
hi sah. The Chand. U. assigns to Indra the Vlaksnam balavat sdmnah.
I. 37. s. ucca: i. e. 'further on': cf. below 7.
I. 37. 6. The Chand. U. also attributes the krduiicamh sdmnah to Br-
haspati, while in TS. ii. 5. 11. 1 it is assigned to the Asuras: yat krauni-
cam anvdha "suraih tad yan mandram mdnufath tat. As to its char-
Jdimnya- a-Bzrchmainc. 233
acter, cf. comment. on TS. v. 5. 12. 1, krduiico ddrunasvanah paksi-

viVe$a4.
I. 38. 2. nitardm may mean ' in a low tone.' The rest of the chapter
is obscure and partly corrupt.
I. 38. 3. A lomna sdman is mentioned TMB. xiii. 11. 11. The point of
the pun between loma [sdman] and lomapdni (perhaps ' covered with
herbs') Vmadanani is not clear.
I. 38. 4. galutnasa: the exact form of the name is not quiite certain;
at J.B. i. 316, A.B.C. read galdna, D. ga7,una. - pdmutlaparndbhydm:
probably corrupt; but I have not corrected the ut into i, because Vdmila
is only found as adjective, 'made of pami-wood.'
I. 39. i. Paulusita is probably the same person as Paulusi, Chand. U.
v. 11. 1 (9B. x. 6. 1. 1), who is (Chand. U. v. 13. 1) also addressed as
Pracmnayogya.
I. 39. s. samnah pratis.thd: cf. BAU. i. 3. 29, tasya hdi 'tasya sdmno
yah pratisthd?h veda prati ha tisthati. tasya vdi vdg eva pratisthd etc.;
Samavidh. B. i. 12, yo ha vai sa-mnah pratisthdTh veda prati ha tisthaty
asmin,c ca loke 'musmin,c ca. vdg vdva sa,mnah pratistha. yad v etad
vag ity rgvedah sah. rci sdma pratisthitam.
I. 39. 4. sdmnas sztvarniam: cf. BAU. i. 3. 28, tasya hi 'tasya sdmno
yah suvarnaa?h veda bhavati ha 'sya suvarnarn. tasya vai svara (!) eva
suvarniam etc.; Samavidh. B. i. 11, yo ha vdi sdmnah sva2h yah suvar-
nam veda sva?h ca ha vdi samnah suvarnak ca bhavati. svaro (!) vdva
samnah sva?h tad eva suvarnam.
I. 40. 1. The verse is RV. i. 164. 45.
I. 40. 2. vag eva sdma: cf. BAU. i..3. 24, va.g vdi sdrna.
I. 40. 3. The meaninig of this paragraph is not quite clear.
I. 40. 5 ff. Cf. KB. ii. 8.
I. 40. 7. prana evd 'suh: cf. ( B. vi. 6. 2. 6, prdno vd asuh.
I. 41. 4. The re is RV. i. 89. 10.
I. 41. 7. The same five purusas are mentioned BAU. ii. 1. 2 (sun), 3
(moon), 4 (lightning), 8 (waters); 3. 9 (eye); KBU. iv. 3 (sun), 4 (moon),
5 (lightning), 10 (waters), 17 and 18 (eyes). Sliglhtly different Chhand.
U. iv. 11. 1 (sun); 12. 1 (moon); 13. 1 (lightning); 15. 1 (eye), 6 (mind).
I. 43. s. yat pa,usu . . .: cf. Tait. U. iii. 10. 3; TB. iii. 8. 7. 2.
I. 43. 9. Cf. Mait. U. vii. 11, purutsa, caksuso yo 'yamh daksine 'ksiny
avasthitah I indro 'yam ...
I. 43. 1o = iv. 24. 3.
I. 43. 1 . The list of adjectives, with the exception of jyotismdn, cor-
responds to the qualities enumerated above, 42. 3 ff.
I. 44. i. The re is RV. vi. 47. 18.
I. 44. s. harayah = ddityasya ra,cmayah: cf. Nirukt. vii. 24, ddi-
tyasya harayah suparnia harand adityara9mayas te. - For the etymol-
ogy cf. SB. i. 1. 13, p4trvaptk.dcparapaIc.sau vd indrasya hari tdbhyamh
hi 'dam sarva?h harati.
I. 44. 6. The stantza is RV. iii. 53. 8.
I. 44. 9. imath ... sarhcaksanah: cf. RV. vi. 58. 2.
I. 45. i. The metre of the verses in 1 and 2 is defective. The
thought of the first ploka is similar to RV. i. 164. 46 (AV. ix. 10. 28).
VOL. XVI. 31
234 H1. Oertel,
pada c of which ends like pada d here. For the end of pada d of the
second stanza, cf. below, iii. 2. 1.
I. 45. 4. to the end is repeated verbatim at iii. 37. 6 ff., which has been
used in emending the MSS. reading here. - lelayati: the verb, in the
same sense, is repeated below at 51. 3; 55. 3 58. 7; also JB. i. 299, pra-
jdpatir yasmad yoneh prajd asdjata so 'leldyad eva sa dipyamdno bhrd-
jamano 'tisthat; MS. i. 8. 6 (p. 123. 12.), yad aiigaresu vyavaVdnte.su
lelaya vl 'va bhati tad devdndm dsyam: cf. ApgS. vi. 9. 2.
I. 45. 5. plpmffi nyan,ga: papmanyaiigah would be expected, but cf.
below ii. t2. 1, and JB. i. 10, tad yatha 'hir . .. (MSS. anyeddhmate) na
kaV cana nyanigah papma pariVisyata evamh hdi 'vd 'smin na kaV cana
nyaiigah pTpmna pariVisyate ya evamh vidvdn agnihotram hjuhoti.
I. 46. 2. On sajdta, see Eggelinig's note on Q B. v. 4. 4. 19. - mahiyd:
cf. above, i. 28. 8.
I. 46. 5. caturdhd: the conjecture is uncertain; perhaps the reading
was panicadhd.
I. 48. 5. The paragraph is not clear.
I. 48. 7. samditat: it would be easy to regard this form and anvditat
(iii. 38. 10) as due to dittography of the following tat, were it not for
AV. xviii. 3. 40, anvditat, which is protected by the metre.
I. 48. 8. janita: so emended after Chand. iv. 3. 7. Perhaps it would
be better to correct it into janayitd: cf. below, iii. 38. 3, and JB. ii. 386,
praJdIpati4 prajdndm prajanayitd.
1. 50. Cf. below, 53 if., 56 ff.
I. 50. 4. sunoti is the MSS. reading throughout, although one would
rather expect sanoti. But cf. AB. iv. 17. 3, where asunvan (so all MSS.
and Aufrecht; P W. emends to asanvan) corresponds to asisdsatyas in 2.
I. 51. 1. dilabena: I emend so hesitatingly after AV. vi 16. 3 etc.
I. 51. 3. Cf. below, i. 58. 8.
I. 51. 5 ff. Cf. above, i. 37. 1 ff.
I. 52. 8. apadhv&ntam: emended after Chand. U. ii. 22. 1, apadhv&n-
ta?h varuinasya.
I. 53. 1. At Chand. U. vi. 2, 9vetaketu's father strongly maintains
that in the beginning there existed the sat only, without a second: cf.
also Chand. U. iii. 19. 1 (identity of sat and asat). The Tait. U., on the
other hand, holds (ii. 7. 1) that the sat was produced from the asat, a
doctrine which gvetaketu's father mentions and refutes.
I. 53. 3. tasmnt . .. : the logical connection of the two sentences is
obscure. For the second one, cf. QB. i. 1. 1. 20 = ii. 5. 2. 17, evaTh hi
mithunaih k1cgptam uttarato hi stri pumdiAsam upagete; vi. 3. 1. 30 _
vii. 5. 1. 6, daksinato vai vr$d yo.snm upagete. The reason is very prob-
ably the desire for male offspring: cf. Brhat S. lxxviii. 24, daksina-
p&rgve puruso vame ndri yamav ubhayasa?hsthdu.
I. 53. 4 f. On the superiority of the samani over the re and its
chronological bearing see K. T. Telang's introduction to the Bhagavad-
gita, SBE. viii. 19. - saman is loosely treated as male and masculine
(armah; 54. 2, sa): cf. 9B. iv. 6. 7. 11, tad va etad vrsa sdma yosam rcaih
sadasy adhyeti; i. 4. 4. 3, varsa hi manah; AB. i. 28. 16, where vac is
taken as masculine.
JTimirni7ya- tJpa2 i.<aRanai. 235
I. 53. 5. For the etymology, cf. e. g. BAU. i. 3. 24;

AB. iii. 23. 1.
I. 53. 8. viprd: the emendation is doubtful.
I. 53. 12. addya na . . .: text and translation are doubtful.
I. 54. 1. tasmdd .. .: cf. ApDhS. i. 1. 2. 23; GautDhS. ii. 13. - klt-
mam ... : cf. ApDhS. i. 1. 3. 32. From ApDhS. i. 1. 4. 5 ff. it would
seem that students were at times offered forbidden food by their teach-
ers: see BiYhler's note.
I. 54. 2. bharan4dakesena : correct form and meaning are unknown.
I. 54. 3. On the intercourse of sdman and re in the sadas and the
prohibition of witnessing it (except through the door), see 9QB. iv. 6. 7.
9 ff.
r. 54. 6. amo 'ham ... : different versions of the formula AV. xiv.
2. 71; 9B. xiv. 9. 4. 19 (_ BAU. vi. 4. 20); AB. viii. 27. 4 (for appoint-
ing a purohita); TB. iii. 7. 1. 9; GB. ii. 3. 20; Ap9S. ix. 2. 3; Ka. xxxv.
18; QGS. i. 13. 4; AGS. i. 7. 6; PGS. i. 6. 3; MdnGS. 1. 10; BaudhGS.
1. 12; BharadGS. i. 19; HGS. i 20. 2.
I. 54. 7. sambhavann atyaricyata: the emendation after i. 57. 5.
I. 54. 8. hiinkdra, ca ... : cf. AB. iii. 23. 4, te vdi paicdt 'nyad bhitt
panica 'nyad bhiitvd 'kalpetam dhdvaV (? Aufr.-vdV) ca hinikdrag ca pr
tdvaV ca pratham& ca rg udgithaV ca madhyamd capratihdrap co 'tta
ca nidhanamh ca vasatkdra5 ea. - vyadravatdm, the emendation af
9B. iv. 6. 7. 10, tasmad yady api jdydpati mithunaih carantdu pa5ya
vy eva dravata dga eva kurvdte.
I. 54. 13. tad yathe .. .: text and meaning of the clause are uncer-
tain.
I. 56. 7 f. Cf. AB. iii. 23; GB. viii. 20 ff., and Haug's note, AB. ii.
197.
I. 57. 1. gdyatdm: for this pregnant use of the genitive see Weber,
Ind. Stud. ix. 247.
I. 57. 7. Cf. Chand. U. i. 3. 6-7; BAU. i. 3. 25.
I. 57. 9. Cf. above, i. 51. 3.
I. 58. 1. Because the udgitha (ud) is the sun: cf. above, 57. 7.
I. 58. 2. gdpayeyur: with the same meaning which the causative of
ilvad usually has.
I. 58. 6. prattiV: the MSS. read here and iii. 6. 1, 3 prati!, as do five
MSS. of TS. v. 4. 7. 2. - manasd ' in silence,' as above, i. 5. 6.
I. 58. 7. hiranyam avikrtam: cf. JB. iii. 1, sa (Prajipati) ida?h sarvaTh
vyakarot. yathd ha vdi hiranyam vikrtam evam.
I. 58. 8. Cf. i. 51. 3.
I. 59. 3. sdmavdiryam: the meaning is uncertain. According to JB.
i. 219, the nidhana is the virya of the sdman: tad u ho 'vdca jdnaVru-
teyo viryaTh vd etat samno yan nidhanam.
I. 59. 13 ff. The distribution of what follows among the several
speakers is not clear; tad etat sddhv. . . brithy eva probably belongs to
9ilunaka, who approves of Brahmadatta's answer and urges him to
continue. After this it seems as if Brahmadatta's reply was lost, in
which he proposes to turn the tables and ask 9ilunaka and Abhipra-
tarin. To this either gilunaka or Abhipratilrin object with me 'damh te
236 B. Oertel,
namo 'karma (with reference to 11) ... atipraksis. And in 14 Brahma-

datta gives the questions which he proposed to ask them, together with
the answers. As the text stands, however, it would seem that me 'dam
... atiprdksis is spoken by Brabmadatta, although what he refers to
by idarh namas is not clear. The text is not above suspicion, especially
the absolute ma = 'don't,' for which BAU. v. 13. 2, sa (Pratrda's father)
ha sma "ha pdnina md pratrda seems to be the only parallel case.
I. 60. Cf. below, ii. 1 and 10; Chand. U. i. 2; BAU. i. 3 (GB. xiv. 4. V:
cf. also JB. i. 269, manasa suhdrdasarh ea durhdrdasamh ca vijdn&ti
prdnena surabhi ec 'surabhi ca vijdnadti caksusd darVaviyaeh ed 'dar-
Vaniya,rh ca vijdndti grotrena Vravaniyarh ca 'Vravaniyarh ca vijandti
vdcd svddu ed 'svddu ca vijdntti.
I. 60. o. apdnena jighrati: this peculiar conception occurs also at
BAU. iii. 2. 2, so 'pdnend 'tigrahena grhita4. apd?zena hi gandhan jigh-
rati. In the latter passage Bdhtlingk has changed the reading, though
supported by both recensions, into sa gandhend and prdnena respec-
tively. It is possible that the confusion (for which, however, I am
inclined to hold the authors themselves responsible) came ab

passages like ii. 1. 16, apdnenapdparh gandham apdniti, which, occur-
ring in connection with ' perceiving by sight,' ' hearing with hearing,'
etc., was thought to be equal to 'smelling bad odor,' instead of ' ex-
haling' it.
I. 60. 7. Cf. above, i. 7. 6.
After chapter 60 the MSS. have this very corrupt colophon: gandbhi-
dhanopanisadarn calamh sastikhandakarh niyogddvinavd (B. -ed) ddhyd-
yaTh Vrikrsnena (B. gesCdrira) likhat (B. -n). mudagirivan hi samudra-
kdnantaksanti rudraksipaddgnayo gunah. kuMakarnagardpvi (B. -karna-
kuedgni) sdgarapruti gamgdddhva gunamh gajesavah.
II. 1. Cf. i. 60 and ii. 10.
II. 2. 5. vdco brhatydi patis: brhati as a name for vdc and the same
etymology of Brhaspati also Chand. U. i. 2. 11; BAU. i. 3. 22.
II. 2. 6. tasya . _prajdh: cf. below, iii. 32. 9.
II. 2. 8. yad vdva ... : cf. i. 33. 4.
II. 3. 2. svddu . .. vandme 'ti: the emendations are not quite certain.
II. 3. c. The chanae from paryddatta in 5 and 6 to parydtta in 7, 8,
and 9 (cf. below, ii. 13. 3) is noteworthy.
II. 3. 12 f. Cf. above, i. 7. 6.
II. 4. 2. asya hy.. . vd sah: unclear.
II. 6. lo. sahasrath. . . putrdh: cf. ii. 9. 10.
II. 6. ii. Cf. TS. v. 6. 5. 3, etamh vdi para atnara1 kaksivdA duijo
vitahavyah crayasas trasadasyulh pdurukutsya1 prajdkdma acinvata.
tato vdi te sahasramh-sahasram putrdn avindanta; TMB. xxv. 16. 3,
para dfadras trasadasyuh piiurukutso vitahavyah Vrdyasa4 kaksivdn
dupijas ta etat prajdtikdmdh sattrdyanam upayaAs te sahasram-saha-
sram putrdn apu.yann evamh vdva te sahasramh-sahasram putran pus-
yanti ya etad upayanti.
II. 7. l. The emendation of sthdlydm to sthalydm after JB. iii. 128
(transl. Proceedings for May, 1883, p. x), atha ha cyavano bhdrgavai.
punar yuva bhuttvd 'ga[cchac] charydtam mdnavam. tam pracydth sthal-
Ji'minzya- IJpanisad-BrAhmana. 237
ydm ayajayat. In the AB. the name of the sage is lSaryata Manava, in
the (B. the a is short, as in our text.
II. 7. 2. For the different quarters assigned to gods. Fathers, etc..
cf. e. g. (B. iii. 1. 1. 2., 6, 7. - bambena is the correct reading: cf.
below, 6, and TS. vi. 6. 8. 4.
II. 8. 2. etad dha nd ... : cf. AB. i. 14. 5 Ludici] dig apardjitd; gB.
iv. 6. 6. 1 ff.
II. 8. 7. The same etymology below, ii. 11. 8 ff., and BAU. i. 3. 9, 22;
Chand. U. i. 2. 12.
II. 9. 8. Five vy hrtis are also mentioned at JB. ii. 354, paficabhir
vai vydhrtibhir idarh devdC ajayan.-For pra and d, cf. Chand. U. ii.
8. 1, and Eggeling, SBE. xii. 101, note.-ud must be supplied: see 8.
II. 9. 4 , 5. The identification of pra with prdna (but of d with udd&a)
is also found IQB. i. 4. 1. 5; differently Chand. U5. ii. 8. 1.
II. 9. 8. ud iti so 'sdv ddityah: cf. Chand. U. i. 3. 7, dditya evo 't.
The meaning of the following clause is obscure.
II. 10. Cf. above, i. 60.
II. 10. 2. tasya .. . dsuh.z: the same phrase is repeated below, iii. 30.
3: cf. JB. iii. 190, atha ha vdi vdikhdnasd ity r?ikd indrasya priyd
dsu4.
II. 10. 4. bhuiijate: on account of the preceding vadati I have taken
it as 3d singular.
II. 11. Cf. BAU. i. 3. 12 ff.
II. 11. 8. Cf. above, ii. 8. 7.
II. 11. 9. For the etymology cf. BAU. i. 3. 9, 21.
II. 11. lo. andmayatvam: the reading is probably corrupt.
II. 12. 1. pdpmd nyaiigah: see above, i. 45. 5.
II. 12. 7. alokatdydi = alokyat ydi, BAU. i. 3. 33.
II. 13. 8. yathd dhenum . . : cf. TS. ii. 3. 6. 2, yathd vatsena prat-
tdm gdmh duha evam eve 'mndn lokdn prattdn kdmam annddyamh duhe.
II. 14. 1. nedis.tham: cf. Aufrecht on AB. 1. 1; and gB. i. 6. 2. 11.
Il. 14. 4. atha yad . _pdddbhydm: cf. 9B. iii. 1. 1. 7, tasmdd u ha
na praticinaVirdh Vayita. ne 'd devdn abhiprasdrya Vayd iti.
At the end of the chapter there is the following colophon:
grutyantdgamahi devdVrinivdsa iti Qrutah:
ekahinakaldkhanda?h Varddhydyam alilikhat.
III. 1. For this and the following chapter, cf. Chdnd. U. iv. 3. 1. On
the grahas see Eggeling on 9B. iv. 6. 5. 1; Vdyu is similarly contrasted
with the other divinities at BAU. i. 5. 33, sa yathdi 'sdm prdndndm
madhyamah prdna evam etdsd?h devatindah vdyuh. mlocanti hy anya
devatd na vdyuh. sdi 'sd 'nastamitd devatd yad vdyuh. (Somewlhat simi-
lar is AB. viii. 28. 2 ff.). But at QB. iii. 9. 2. 5 we read sarvamh vd idam
anyad ilayati yad idaih kifited 'p iyo 'yam pavate 'thdi 'ta (the waters)
eva ne 'layanti.
III. 1. 4. Cf. JB. ii. 48, yadd "dityo 'stam eti vayum (MSS. -r) eva
pyeti.
III. 1. 7. Cf. JB. ii. 48, yadd vd agnir udvdyati vdyum eva 'pyeti.
III. 1. 12. krtsnam : supplied after 19.
III. 1. 14. Cf. JB. ii. 49, yadd vdi titsnim aste prdnam eva vag apyeti.
KBU. iii. 3.
238 IL. Oertel,
III. 1. 16. Cf. JB. ii. 49, yadd svapiti prdnam eva caksur apyeti.
III. 1. 20. Vayu enters man, 9B. i. 1. 3. 2; v. 2. 4. 10.
III. 1. 21. In the corresponding story of Chand. U. iv. 3, the beggar
is a brahmacdrtn.
IIl. 2. 2. The Cha,nd. U. version in c reads t. k. nd 'bhipagyanti

tydh.^; anld, at the end of d, vasantamn (b of the Vloka at JB. ii. 26 en
hudhd nivistdu); in b the MSS. of the Cha,nd. U., as ours, read so for sa.
III. 2. 4. The Cha,nd. U. version in a has janitd prajdndm for uta m.;
in b, hiranyadanstro babhaso 'nasiirih; in d, anannam for adantam.
-rapasa (from rapas, as rabhasa from rabhas) is uncertain, and so is
also the reading of the next two words.
III. 3. 1. na: see note on i. 5. 1.
III. 3. a. Breath is identified with the uktha in BAU. v. 14. 1.
III. 3. 4. gaVvad: Eggeling now takes the word to mean 'probably'
in the Bra,hmanas: note on QB. v. 4. 3. 2.-The end of this paragraph
is not clear to me; perhaps the na should be thrown out.
III. 3. 6. Cf. a similar etymology of the name in AB. vi. 20. 3, 4.
III. 4. 4. tristubhd paridadhati: cf. AB. vi. 15. 5.
III. 4. lo. nava-navd 'ksardni sampadyante: this statement is cor-
rect for agni + prthivi + mahant + nmahi, and dditya + dyu + brah-
man + brdhma#i; but not for vayu + antariksa + deva + devi, which
make ten syllables, unless vdyv is read for vayu.
III. 4. 13. For the comparison, cf. JB. ii. 248, yathd (MSS. gdha) vdi
mandu manisftram otamh sydd evam esu lokesu trirdtra otah (MSS.
odah); QB. xii. 3. 4. 2; TMB. xx. 16. 6.
III. 5. 2. munjas: corrected after SB. iv. 1. The rest of the chapter
is obscure, the readings, especially the quotations in 5, doubtful.
III. 5. 5. The quotations are given as they appear in the MSS., with-
out samhdhi at the end.-manoyuktam: it is uncertain whether this
should be taken as a compound, or as two separate words.
III. 5. 6. bimbena: possibly ' by means of the fruit of the Momordica
monadelpha.'
III. 6. 4. hotur vd "jye ... mditrdvarunasya vd: see Eggeling's note
on 9B. iv. 3. 2. 1 (SBE. xxvi. 325).
III. 6. 6, 7. The correction of abandhu (neuter) to the masculine
-dhur seems necessary to bring out the contrast: cf. RV. viii. 21. 4,
vayaih hi tvd bandhumantam abandhavo viprdsa indra yemima.-
kasmad va . . . manthanti: these words are not quite clear to me.
III. 8. 2. anyataram updgad: I take this to be a euphemistic expres-
sion, similar to QB. v. 1. 3. 13, sa kva tatah syat. The actual bodily
danger incurred by entering into a disputation with a superior is well
known (e. g. Cha,nd. U. i. 10. 9-tl. 9; qB. ix. 6. 3; BAU. iii. 9; JB. ii.
76, 77, etc.).
III. 8. 4. The construction of the clause as it stands is harsh, no
matter whether ma be taken as dative or as genitive: see Delbrflck,
Synt. 399 (end). - suyamdn: the word is very appropriate in talking to
a driver.
III. 8. 7. In the following this much is clear, that Sudaksina K?Aimi
by his unexpected arrival within the sacred enclosure succeeds in out-
J4irnin2ya- Upanisad-Brahmana. 239
witting Praeinaga,li (iii. 7. 7) and making himself the udgdtar; he par-

ticulars are not clear to me.
III. 8. 1o. Possibly here and in the following paragraphs retobhu2ta
should be takeni as a cpd.: cf. havirbhulta, MS. iii. 4. 7 (p. 53. 18).
III. 9. 9. This paragraph is obscure. It must be inferred that the
younger J&bSla was not able to hear Sudaksina's discourse, iii. 8. 9-9. 7,
the substance of which is told him by his older brother in iii. 9. 10, yas
traydinm . . . ativahati. - The transitive use of avddi is very remark-
able. It is probable that avddi 'ti should be corrected into avddit,
which would at the same time remove the superfluous iti.
III. 9. io. enamh... ya4 katham avocad bhagava iti = the younger
Jiibala.
III. 10. 1-3 are obscure. It is uncertain who is the subject of uvaca
in 1 and 3; also who is reproached in 3.
III. 10. 9. avok.sa#iyd dpas: cf. AGS. iv. 6. 14.
III. 10. 12. The stanza is AN. x. 8. 28, where however b reads utdi
'sdna pito 'ta vd putra esdm, and precedes a; in c AV. reads prathamo
jatah s. u. g. antah.
III. 10. 13. The readings of this paragraph are doubtful. Though
the MSS. have no indication of a lacuna, it is certainly defective, and
lacks the verb on which imam purusam depends.
III. 11. 2. yad retas.. . abhisambhavati: cf. 9B. vii. 3. 1. 45, retah
siktam prtnamn abhisamnbhavati. - dVdm abhijdyate: cf. Chdnd.
12. 1, dkdVe jayate. dk&gamn abhijdyate.
III. 12. '. imndiq ca lokdn: cf. QB. xiii. 1. 7. 2, trydvrta ime lo
III. 12. 2. aVanayd: see note on i. 3. 3.
III. 13. a. pandyanti: so far only found in Pin. iii. 1. 28: cf. above,
i. 38. 5, panayydh.
III. 13. 6. Naka Maudgalya (9B. etc.). - The bearing of yathd ...
ttdrk tat on what precedes is not clear. The clause is so much abbre-
viated as to be obscure. It is probable that rathamn should be supplied
as object to the causatives arpayitvd and arpayet (6): viz. ' as onie hav-
ing caused one chariot to collide with a post (obstruction) would drive
around the obstruction with the next chariot': cf. AV. x. 4. 1, ratha
sthdaiunt drat.
III. 13. 6. The iti should perhaps be placed after arpayet.
III. 13. 7. bradhnasya vistapam: this phrase occurs frequently in the
JB: tad bradhnasya vistapah gacehanti (ii. 337, 344. 351, 353, parallel
passages); atha yda catasras tad eva bradhnasya vistapam. tasminn
etad devis sarvdn kdmdn duhre (iii. 328); tad etat svargyam sdmd '!nute
svargam lokah ya evam veda. tad yathd ha vdi bradhnasya vistapany
evam etCrni viVdlasya vistapdni svargasya lokasya sama.styi pra s-ar-
gam lokam apnoti ya evamh veda (iii. 219); samudrasya (MSS. -d) vistape
occurs JB. iii. 213: cf. below, iii. 19. 7, trivist pan.
III. 14. i-fi. This is repeated, almost verbatim, JB. i. 18, where how-
ever the text is unfortunately even more corrupt than here : viz. taTh
hd "gatam prechati kas tvam (C. tasyam) asF 'ti (C. omn. iti). sa (C. -e) yo
ha ndmnd va (A.B. om. v&) gotreaa va prabritte (B. -braite) taTh hd "ha
yas te 'yamn mayy (C. for hd "ha ... mayy has bha bha ye su; for mayy
240 ff. Oertel.
B. reads maryy, A. may) dtmd 'bhitd (B.C. Adrd) esa te sa (C. si) iti. tas-
min hd "tman pratipat (C. prativart) tam (B.C. ta) rtavas (A. tavas)
sampaWtyyapad (so A. and B.; C. sampaldryya) grhitam apakarsanti.
Then, with only a few orthographical differences, to the end of 5 (all
MSS. read suvas, svargyam, svar, suvargah, suvar in 3 and 4). After
this, sa etam eva sukrtarasam (so C; A.B. sarhkrt-) apy eti tasya
putr& dayam upayanti pitaras sddhukrtydm. - In the text the division
pratipat. ta is purely conjectural, the MSS. reading pratipatta, which
might be an ablative depending on apakarsanti, but it seems not im-
probable that a past pple is hidden in the word. For sampaddryapad
I have been unable to find an acceptable emendation.
III. 14. 8. sa yathdi... eva: cf. JB. ii. 12, yathd ha vd idam da,d
(MSS. -dn) nirbhidyerann evam evdi 'tasmdd aisho nirbhidyante; Ait.
U. i. 1. 4, tasyd 'bhitaptasya mukharh nirabhidyata yathd "ndam (cf.
also RV. i. 104. 8, dndd ma no ... nir bhet). - The nn in nirbhinnam
is noteworthy: see above, note to 1. 5. 1.
III. 15. 2. Cf. SB. i. 5. 1 if., indro ha vdi vi vdmitrdyo 'ktham uvcea
vasisthdya brahma. vag ity eva viVvdmitr&ya mano brahma vasisthdya.
2. tadvd etad vdsistham brahma; also TMB. xv. 5. 24. Hence a VYsi~tha
should be chosen as brahman-priest, TS. iii. 5. 2. 1: vdsistho brahma
karyah; cf. SB. i. 5. 3.
III. 15. 4 ff. Cf. AB. v. 32; QB. xi. 5. 8; GB. i 6; Chand. U. iv. 1
III. 16. 1 ff. Strikingly (at times verbatinL) similar is AB. v. 33. 2
cf. also GB. iii. 2; Chdnd. U. iv. 16; KB. vi. 11; SB. i. 5. 4 ff.
III. 16. 7. ubhaydpad, ubhayacakro: cf. iv. 14. 3, ubhaydpadi (also
ubhayddant); the AB. has ubhayata4pdt and ubhayataqcakra.
III. 17. 1-2. Cf. Chand. U. iv. 17. 4 ff.; AB. v. 32. 5 if.; qB. xi. 5. 8
5 if.; SB. i. 5. 8; JB. i. 358, yaa nu no 'dyd 'yarh yajno bhresann iyat
(MSS. iy-) kendi 'nam bhisajydne 'ti tdn prajdpatir abravid yad vd
etasya trayasya vedasya teja indriyai viryarh rasa dsid idaih vd aharh
tad va (MSS. vain) udayaccham (MSS. insert ity). etd vydhrtih prdyac-
chamn. etabhir enam bhisajyathe 'ti. sa yadi yajna rkto bhresam iydd
(MSS. i-) bhfis svdhe ti gdrhapatye juhavdtha. sdi 'va tatra prayaV-
cittih. atha yadi yajusto bhuvas svdhe 'ty agnidhre juhavdtha. sai 'va
t. pr. atha yadi sdmatas svas svahe 'ty dhavaniye juhavdtha. sdi 'va t.
pr. atha yadi 'stjpapubandhesu vd dar9apurnamasayor vd bhuvas svdhe
'ti anvdhdryapacane juhavdtha. sdi 'va t. pr. atha yady anupasmrtdt
kuta idam ajani 'ti bhuir bhuvas svas svdhe 'ty dhavaniye juhavdtha.
s&i 'va tasya sarvasya prayaVcittih.
III. 17. 2. tad yathd. . . : very similar is Chand. U. iv. 17. 7; the
comparisons in AB. v. 32. 6 and (B. xi. 5. 8. 6 diifer, especially in the
latter: cf. also comm. on KBU. (Bibl. Ind. p. 4, line 4 ff.), baddhvd
katshene 'va kda?hamh ni4sarhdhibandhanath jaturajulohddibhih.
TII. 17. 4. tad ahur... : almost verbatimn as AB. v. 34. 1 if.; GB. iii. 3.
lII. 17. 6. With c of the Vloka cf. Mund. U. ii. 2. 1, atrdi 'tat sam-
arpitam ejat prd#an nimisac ca yat.
III. 19. 1. somah pavate and updvartadhvam: cf. below, iii. 34. 2
qB. iv. 2. 5. 7, 8, and Eggeling's nobes, SBE. xxvi. 307, 308.
II. 19. 3, 4 = i. 8. 4, 5.
Jdimrniya- Upani.sad-Brdhmana. 241
III. 20. 1. yo 'smdn . . . dvifmah = KBU. ii. 8 (Mahanar. U. iv. 13);

the phrase (without the ca after yamh) is very frequent in AV., e. g. ii.
11. 3; 19. 1-23. 5.
ILL. 20. 2. apannd: cf. BAU. v. 15. 10 (9B. xiv. 8. 15. 10), apad asi
na hipadyase, in an invocation of gdyatri.
III. 21. 8. Text anid translation are uncertain; the last two words
are emended after AV. vii. 35. 2 b, ahant . . . bilamn apyadhdm.
ITI. 25. 4. modo ... pramodo: as in Tait. U. ii. 5. 1, modo daksin.aI
paksah pramoda uttara4 paksah (of the atmd "nandamayai.t).
III. 27. 11. navo-navo ... j&yamatno: a Vedic reminiscence, RV. x.
85. 19, navo-navo bhavati jyamdno ... (= AV.; TS.; TB).
III. 28. i ff. Similar, but differing considerably in detail, are BAU. v.
12 and KBU. 1. 2 ff.
III. 28. 6. atra = loke 'gokantare 'hime (BAU. v. 12. 1).
III. 29. $. There seems to be no other passage in Vedic literature
where a dead man temporarily returns of his own accord to comfort and
instruct a friend. Somewhat similar are the stories of Bhrgu (gB. xi.
6. 1. 1 ff.; JB. i. 42-44, JAOS. xv. 234 if.) and Naciketas (TB. iii. 11. 8.
1 ff,; Kdth. U. i. 1), and, in later literature, that of Kadambari calling
her lover back to life by her embrace (Weber, ZDMG. vii. 588 = Ind.
Streif. i. 367). Cf. also the Jaina-story of ajj' Xs&dha, Ltd. Stud. xvii.
109.
III. 29. 7. Cf. Hom. Il. F. 99 f., 5 a3pa +Ovfiaa (Achilles) 6pifaTO yepo'2
Oiaziocv oI o3 32aj3e' aft Vi (of Patroclus) 3ec Kar7a Xov6c, 4irr calrvlg,a r
rerptyvia.
III. 30. 8. prajapater ... dsa: the same phrase occurred above, ii. 10.
2. - .r?indm is perhaps to be taken with sa, and devdndm in 4 with pra-
japatir.
III. 31. 1. Cf. JB. iii. 7, praj&patir jdyamdna eva saha pdpmand
'jdyata. so 'kdmayatd 'pa pdprndnarh hanlye 'ti. sa etam vyftdha-
chamdasa?h dvddaV&ha?h ya,jnam apagyat. tam aharat. tend 'yajata. tena
vi.~vancam pdpmdnarh vyduhata. sa yah pdpmagrhita iva manyeta sa
etena vyudhachandasa dvdda!C&hena yajeta. visvaitcaih hdi 'va papma-
namh vyuthate.
III. 31. 8. The emendations of this corrupt passage are tentative only.
III. 31. 10. I have not been able to restore a satisfactory text.
III. 32. n. tad atha yada ... : cf. (1B. iii. 8. 3. 15 = 4. 5, yadd 'smndt
prdn.o 'pakrdmati ddrv eva tarhi bhuito 'narthyah gete; KBU. ii. 14,
asmde charirdd uccakrarmus tad dhd 'pranaat Vuskarh ddrubhuttamh ViVye.
III. 32. 5. sa.. . sa: as is seen from 8, they refer to antardtmdc.
III. 32. 9. vdca karoti: see above, i. 33. 4.-tasya svara ... prajda:
cf. above, ii. 2. 6; in Chand. U. i. 13. 2, svara and prana are identified.
III. 33. 1. For the identification of agni and vae cf. Chand. U. iii. 13.
3, sd vak so 'gnih. - ddityas svara .. .: cf. Chand. U. i. 3. 2, samana
u evd 'yah ccd 'sdu ca. usno 'yam u$#o 'sdu. svara iti 'mam acaksate
pratydsvara ity amumn; i. 5. 1, ity asd u va dditya udgitha e.sa pratlava4.
Om iti hy eqa svarann eti: cf. i. 3.1, ya evd 'sdu tapati tam udgqtham
upasita. udyan va eFa prajabhya udgdyati.
VOL. XVI. 32
242 H. Oertel,
III. 33. 7. brahniana dvartah: cf. Chand. U. iv. 15. 6, mnnavam

dvartam.
III. 34. s. tad etan ...rksdme: cf. Chand. U. i. 1. 5. - dcaturam:
to the passages from MS., KB., and Kath., quoted by Bohtlingk (on
Palnini viii. 1. 15) and Schroeder (Monatsberichte d. Berl. Akad., July
24, 1879, p. 683), must be added JB. ii. 276, dcaturamh ha khalu vdi
mithunam prajananam; iii. 42, dcaturam (MSS. dcatuh) mithunam
prajananam; iii. 87, dcaturamh vava m. p.
III. 34. 2. somah pavate and updvartadhvam: see above, iii. 19. 1.
III. 34. r. Cf. gB. vi. 6. 1. 6, ytdrq vdi yonau retah sicyate t&drg
jdyate; vii. 4. 1. 1, yddrVdd vdi jdyate tddrinii eva bhavati; Brh. Sarhh.
lxxv. 2.
III. 35. '. The verse is RV. x. 177. 1.-On maricindm in d see Weber,
Ind. Stud. ix. 9, note.
III. 35. 2. ati ratham udiksate: these words are doubtless corrupt.
ILL. 35. 6. maricya4 I have left unchanged, regarding it as one of the
frequent instances of confusion of i-stems and i-stems.
III. 36. 1. The verse is RV. x. 177. 2.
III. 37. i. The verse is RV. x. 177. 3 (=i. 164. 31).
III. 38. 3. prajdnd?h janayitd: cf. i. 48. 8.
III. 38. 4. A similar etymology of gdyatra is given at BAU. v. 15. 7.
III. 38. 6. upa 'smi ... nara: the first pada of SV. ii. 1 and 113 (=
RV. ix. 11. 1 etc.). The final of gdyatd is protracted also in SV. and RV.
The second and third padas are given in 8, with the var. lect. devam
for devda (SV. RV.). They also differ from SV. and RV. in the pro-
traction of the final of indave to -vdi, and of the last three vowels of
iyaksate (iydksdtdi), and by the insertion of hum-bhd between the
second and third syllable of the latter. The Bibl. Ind. gives the verse,
4 3 r 4 2 4r 5 , 2 1 2 2
yajfidyajfiiyam, thus: u
12 1 2 2 1 r r 3 2 1
yd23d I hummdyi I dd
III. 38. 8. sodaqakala
III. 38. lo. anvditat: cf. note on i. 48. 7.
III. 39. 1. sodaVakalo vdi purusah: cf. QB. xi. 1. 6. 36, and the mystic
explanations of Praq. U. vi. 1 ff.
III. 39. 2. tad ... dvrdydt: I have not been able to restore a read-
able text. From what follows it would appear that parts of ovdc, as d
and o, are commented upon and mystically explained.
III. 39. 3 f. are similar to i. 4. 2 ff.
III. 40 ff. Only very few of these names occur in the Vaiuabrdh-
mana; a number of names are repeated in the vaita at iv. 16 ff.
After III. 42. the MSS. have this colophon:
bahutvdd dhdran&lakt& vismaranty alpabuddhayah:
yam aharh triftad adhyayam alikharh tam brhadganam.
IV. 1. 1. haritasprVas sam&nabuddho: the correctness of the MSS.
reading is doubtful, the meaning obscure,
IV. 2. 1 ff. Cf. Chalnd. U. iii. 16. The correspondence is very close,
even to the misreading caturviisMativar@dni in 2.
IV. 2. s. sarvarh vasv ddadate: Chand. U. sarvarh vdsayanti (of. qB.
AtfIn%minya- ITpaqisad-Birf}i/hana. 243
xi. 6. 3. 6; BAU iii. 9. 4.); cf. BAU. iii. 9. 4, ete.su hi 'damh vasu sarva?h
hitam (_= JB. ii. 77, JAOS. xv. 240).
IV. 2. B. For the etymology cf. JB. ii. 77; QB. xi. 6. 3. 7.
IV. 2. 9. For the etymology cf. JB. ii. 77, idamh sarvam ddaddnd
yanti = QB. xi. 6. 3. 8; ii. 1. 2. 18 (of the sun), tasmdd ddityo ndma yad
esadh viryarh k.satram ddatta.
IV. 3. i. The AV. v. 28. 7 reads: trydyusak jamadagneh ka9-yapa-
sya trydyusam I tredhd 'rnttasya caksanamh trbny ayfthsi te 'kararn;
padas a and b, of the AV. version are also found VS. iii. 62.
IV. 3. 2. Cf. RV. i. 187. 1, upa nahpitav dcara ... I mayobhur ...
IV. 3. 3. -TS. v. 5. 7. 5; also VS. xviii. 67, with these var. lect.: in
a, pdncajanyd for purisyd4; in b, asydm prthivydm abhi; in c, asi
tvam. - purisydh: see Eggeling's note to QB. vi. 3. 1. 33. - no: cf.
above, 1. 5. 1.
IV. 5. i ff. Cf. below, 10. 10 ff.
IV. 5. a. virdtra, not so much "the end of the night" (PW., pw.) as
the second half, or after-part of the night: cf. vyadhva. - agnihotra-
veldyam = after sunrise (AB. v. 31).
IV. 6. 4. Tallies with the description given of a Vedic student return-
ing after he has completed his studentship, (GS. iii. 1; PGS. ii. 6; GGS.
iii. 4; dandopdnaham occurs also QGS. iii. 1. 18.
IV. 6. 6. sidgdtd... : cf. TS. vii. 1. 8. 1, d 'sya catvdro vird jdyante
suhotd siidgdtd svadhvaryith susabheya1,.
IV. 8. 2. Cf. BAU. v. 15. 12.
IV. 8. 7. For Pratidarga iiibhdvata, see 9B. xii. 8. 2. 3.
IV. 9. 9. 4ispr follows the nd-class only here and below, 10. 1-8: cf.
e. g. stabhntti, stabhnoti; sindti, asinot (JB. iii. 210 ter); skabhndti,
skabhnuvant; lundti, lunoti; ksinati, kIinoti; strndti, str,noti, etc.
IV. 10. 9. saptadhd: i. e. by means of the seven vibhaktis of the
sdrnan enumerated in 1-7; cf. below, 18.
IV. 10. 1o. Cf. above, 5. 1.
IV. 11. 1o. Cf. iii. 32. 5.
IV. 13. 3. Chand. U. viii. 3. 5; KBU. i. 6; BAU. ii. 3. 1 similarly
divide satyam into an immortal (sat) and mortal (ti) syllable.
IV. 14. 2. The paragraph is obscure.
IV. 14. s. ubhaydpadi: scil. devatd.
IV. 14. 4. It seems very probable that a negative should be supplied
in the relative clause, in order to contrast this paragraph with the pre-
ceding one. It would then correspond to KBU. i. 2, ye vdi ke cd 'smdl
lokdt prayanti candramasam eva te sarve gacchanti .. . etad vdi svar-
gasya lokasya dvdrarh yac candramdh. tamh yah pratyaha tam atisrjate.
atha ya enamh na pratydha tam iha vrstir bhfitvd varsati. sa iha ...
tesu-tesu sthdnesu pratydajyante (B6htlingk, Ber. d. Sdchs. G. d. W.
1889, p. 201 ff.).
IV. 16 ff. Some of the names occurred above, iii. 40 ff.
IV. 18-21. The Kena-Upanisad. In gaflkara's recension it formed
the ninth adhydya. One of Burnell's MSS. of a fragment of JB. (i. 1-
178) contains a commentary on this Upani~ad, with the title Ksudravi-
varania.
244 Hl. Oertel,
IV. 18. i. REer compares K"i4h. U. ii. 6. 3; Tait. U. ii. 8. 1.

IV. 18. s. R6er compares Kdth. U. ii. 6. 12; TMit. U. ii. 2. 4 (=9);
Mun4. U. iii. 1. 8.
IV. 18. 4. Both the Bombay ed. and the ed. of Roer count para-
graphs 3 and 4 as one. - The second half-stanza of 4 occurs also Iqa U.
10, 13; see also Weber, Ind. Stud. ii. 183.
IV. 18. 6. mano matam: this was also the reading of the author of
the Ksudravivarana.
IV. 18. 9. praniiyate: for a similar pun between pra#a and Vni
pra see Praq. U. iv. 3, yad gdrhapatydt pratiyate pranayandd dha
niya4 prdnaa; also {B. vii. 5. 1. 21.
IV. 19. . dahram: both edd. and the Ksudravivarana read dabh-
ram. The AV. recension reads daharam (Ind. Stud. ii. 182). - Both (.
and the Ks. place a period after eva te and take man ye viditam (so, with-
out avagraha, all edd.) as a remark of the student, which is harsh and
unnecessary; by reading aviditam we obtain a fit transition to what
follows. The AV. recension differs considerably here, and begins the
second paragraph with viditam.
IV. 19. 4. vidyayd ... 'mrtam: cf. 1ia U. 11, vidyayd 'mnrtam amnute
=Mdit. U. viii. 9.
IV. 19. s. vivicya: R6er vicintya, Bombay ed. and the K~. vicitya;
but the latter explains dhird4 by vivekinaI: cf. Kath. U. i. 2. 2, tdu
sanparitya vivinakti dhira4.
IV. 20. 4. tad: both MSS. here tam; in 8, A. tad, B. tam; in 11, both
m (!); the AV. recension has tam throughout.-vd aham: the faulty
reading of the MSS. vd 'ham (here and once below, in 8) is found also
in Chamb. 137 throughout jInd. Stud. ii. 182).
IV. 20. 6. ndi 'nad aVakam: the edd. here, and below in 10, 'tad for
'nad.
IV. 20. 9. &dadiya: the edd. and Q. ddadlyam.
IV. 21. 1. The edd. insert sd before brahme 'ti.-For mahiyadhva the
edd. have -dhvam.
IV. 21. 2. pasprVus: the edd. have the faulty form paspargus.-sa:
our MSS. and the edd. te, but it is obvious that this reading is due to
the te of the following paragraph, and should be changed to sa, with
Chamb. 137 (Ind. Stud. ii. 182). It is probable that the whole clause
is a gloss.
IV. 21. 4. vyadyutad a3 iti nyamisad d3: Roer, vyadyutadd iti 'ti
nyamimisadd; the Bombay ed., vyadyutadd3 iti 'ti nyamimi?add3.
The author of the KE. read nyamimisad. The d after the verbs is
surprising; both commentaries explain it as having the force of com-
parison (Ks. d ive 'ty upamdrtha d&abdah). After nyamisad an iti
seems to be wanting.
IV. 21. s. yad enad .. cdi 'nad: the edd. twice etad.
IV. 21. i. Cf. 23. 6.
IV. 21. 8. sarvdAgd(i: the edd. -ni: see note to i. 5. 1.
IV. 21. s. 'jyeye: the edd., Q., and the KE., jyeye (Q. = jydyasi; Kl.
= mahati sarvamahati; both explanations are impossible). But there
JA?imn?nzya- Upan?isad-Bra#hman(t. 245
can be no doubt that the true reading is 'jyeye, as suggested by Muller.

Here ends the Kena-Upanisad.
IV. 22. 1 i. agnir vai... vdg iti: the change from vdi to iti through-
out this paragraph is noteworthy. In the similar passage i. 6. 2, iti vai
and iti are used for vdi.
IV. 23. 1. arkyam: the same form is repeated below, 4. As the form
occurs repeatedly in ($B. along with arka (see PW.), I have not cor-
rected it to arkam, which would better fit the etymology here given.
IV. 23. 2. prdno vdvo 'd: cf. Chand. U. i. 3. 6; BAU. i. 3. 25.-v&g
gi: cf. Chand. i. 3. 6; BAU. i. 3. 25 identifies vdc with githd.
IV. 23. 3. Cf. Chand. U. i. 7. 1; BAU. i. 3. 22 differs.
IV. 23. 4. BAU. i. 2. 1 derives arkya (so MSS.) from /lrc ' honor ' and
ka ' joy.'
IV. 23. 6. Cf. above, 21. 7. The second half of this and the first half
of the next paragraph are corrupt. The translation is purely tentative.
-visu as independent word is unsupported, and calls for emendation.
IV. 23. 7. The puk7am, krsnam, and tdmram are the three dh&tus.
The rest of the paragraph is obscure, and I have not succeeded in restor-
ing a satisfactory text. In da(space)VVa of the MSS. perhaps damaV
Vama are hidden.
IV. 24. 3-i. 43. 10.
IV. 24. 12. Cf. note to i. 26. 1. - In i. 25. 8, Vuklaih ruipam
assigned to the rc, but 9 connects kr.$tam rufpam with the yajqus.
IV. 24. 12. Cf. note to i. 26. 4.
IV. 25. 2. Cf. above, iii. 38. 8.
IV. 26. 2 f. Similar are KBU. iii. 6 and BAU. iii. 2.- 2. KBU. man-
asd sarvdni dhydndny dpnoti; BAU. manasd hi kdmdn kdmayate.
IV. 26. 8. vdca: L. e. jihvayd, as KBU. (jihvayd sarvdn annarasdn
dpnoti) and BAU. (jihvayd hi rasdn vijdndti) read: cf. ( B. viii. 5. 4. 1,
sarvesdm aigdndh vdcdi 'vd 'nnasya rasaTh vijandti; x. 5. 2. 15, na
vdcd'nnasya rasamh vijdndti. See further, TMB. xx. 14. 3 (PW.), and
JB. i. 269, quoted in the note to i. 60.
IV. 26. 7, 9. There are no corresponding passages in KBU.; BAU.
has tvacd hi sparV&n vedayate; for 9-11 there are no corresponding
passages in BAU.
IV. 26. lo. KBU. upasthend "nandamh ratim prajdtirn dpnoti.
IV. 26. 11. KBU. pdddbhy&h sarvd ityd dpnoti.
IV. 26. 'o. atisdmaydi 'turetdya: the text seems to be corrupt. -
dhartardstra and prthucravas are mentioned together at TMB. xxv. 15.
3; AV. viii. 10. 29 reads dhrtardstra, and Kau. 9. 10 and 17. 27 pdrtha-
gravasa.
IV. 28. The sdvitri is here given (as directed e. g. by ApGS. iv. 11.
10) pada by pada, hemistich by hemistich, and as a whole.
IV. 28. 6. apa . . . tarati: I have not corrected to ava. . . tarati
on account of AV. vi. 6. 3 (RV. x. 133. 5 reads ava .. . tira in this
verse).
246 H. Oertel,
IN D13X.
I. Contains the iiraf et'prqyva and rarer words, together with such
words and references as for one reason or another seemed note-
worthy. An * indicates that the word, form, or meaning to which it
is prefixed is wanting in the minor Pet. lex. A v. after a reference in-
dicates that it is to a vahVa.
II. Gives a list of the etymological explanations.
III. Gives a collection of the more important grammatical points.
IV. Gives a list of quotations.
akara, iv. 13. 2; 14. 2. anavanam (adv.), i. 37. 7 (bis).

akovida, iv. 1. 2, 3, 4, 5. anasthika, iii. 3. 4.
aksaya, i. 24. 2 (bis). !andmantrya, see 4/nmantray + d.
aksaram-aksaram, i. 17. 2. andnmayatva, ii. 11. 10.
*aksaravant, i. 43. 11. *analayana, i. 6. 4.
aksiti, i. 9. 5; 10. 4; iii. 14.9; 22. *anisedha (-ath scma), i. 30. 2, 3.
8; (*numeral) i. 28. 3; 29. 5. kanugita, i. 55. 13 (bis).
agada, iv. 2. 4, 7, 10. anucara, iii. 4. 11, 12.
Agastya, iv. 15. 1; 16. 1 v. anupadrs.a (locat. *' secretly '), iii.
*agita, i. 52. 9. Cf. gitdgita. 7. 6.
*ag.rhata, ii. 12. 7, 8, 9. anupasmrta, iii. 17. 1.
*agnihotraveld, iv. 5. 3. *anumantra, iii. 17. 1: see ekastoma-
*agnyarci, iii. 29. 7. bhdgdnumantra.
aghdyu, iv. 4. 2. anuricpa, i. 27. 4 (bis); (noun) iii. 4.
vac + *abhi-pari, i. 35. S. 1, 2, 3.
anjas (*' easy'), iii. 7. 4. *Anuvaktr *Satyakirta, i. 5. 4.
anu (sdmna4), iii. 10. 3. anuvrata (fem.-tc), i. 56. 6.
atipurusa, i. 27. 2. anustubh, i. 18. 7.
ativyddhin (quot.), i. 4. 2. anusthyd, ii. 15. 6; iii. 33. 4.
*Atisdma *Etureta (? a demon), iv. anulkta, i. 51. 1: 54. 2; 57. 3.
26. 15. *anfitthatr, iii. 8. 7 (bis).
*atyagra, iii. 5. 6. anrca, i. 15. 3.
*atrasad, iv. 24. 3. anta (-te, adv. locat.), ii. 10. 2.
adhruva, i. 55. 3. antardtman, iii. 32. 4, 5, 7, 8.
adhvaryu, iii. 10. 7; 16. 2; 17. 4; antariksanaman, i. 20. 2.
19. 6. antardhi, iv. 4. 2.
anantatd, i. 35. 8. antardhindman, iv. 4. 1.
*ananvdgama, ii. 3. 4. Cf. anvd- *antaryaksa, i. 20. 4 (bis).
gama. antideva, iii. 33. 3.
ananvita (-arh sdma), iii. 35. 8. andha, iii. 9. 1.
*anaparuddha, ii. 4. 8. *annakdiini, i. 11. 1.
anapahatapdpman, iv. 13. 3, 4, 5, annamaya, i. 29. 5.
6, 7, 8, 9, 10. *annaVubha, i. 10. 1.
$2Inimiqtay- Upanisad- Br4hmana. 247
anndda, i. 51. 6. ardhabhdj, iii. 17. 5.

*anyatodvdra, i. 30. 2. ardhodita, i. 12. 4.
*anvdgama, iii. 19. 2. (f. amanva- *arbudadha, i. 10. 4; 28. 3; 29. 5.
gama. alabha7ndna, iii. 14. 1 (bis).
anvthtryapacana, iv. 26. 15. alam, iii. 31. 9, 10 (quater).
apaksa, iii. 14. 9. *alokata, ii. 12. 7, 8, 9.
apaciti, i. 39. 5; (plur. with 41kr) avakdaa (-amh k? with dat.), i. 7. 2.
iv. 6. 3. avikrta, i. 58. 7.
apacitirnant, i. 39. 5. *avoksaniya, iii. 10. 9.
apanna, iii. 20. 2. *avydsikta, i. 37. 6.
apararatra, iv. 5. 3. aqan, iv. 5. 2.
aparadha, i. 16. 5. *aqanayd, iL . 3, 4, 5; iii. 12. 2.
apar&hna, iv. 5. 1; 10. 15. acithila, iv. 22. 13.
aparimita, i. 46. 2; 47. 5. acmamaya, iv. 1. 2.
aparodha (*independent word), ii. *aqrumukha, iii. 8. 1.
4. 8. A.s1dha Uttara Pdrdtarya, iii. 41.
aparyapta, iv. 22. 12. 1 v.
apaqya, iii. 38. 1. astdcatvdriiuqadaksara, iv. 2. 8.

apahatapapman, iii. 27. 2; 39. 2; as tajapha, i. 1. 8; 6. 6; 9. 4; 33. 11;
iv. 13. 3-10. 34. 2.
apitva, ii. 7. 1. 1 las + anu, iv. 13. 1.
apilita, i. 8. 10. asambh&vya?n (adv.), ii. 8. 4.
apiita, i. 50. 3; 53. 7. asidhtrt, iii. 13. 9.
aprativacya, i. 9. 5. asumaya, i. 29. 3.
apratistha, iii. 15. 4. ilasiiy, iii. 31. 9.
*aprapaVya, iii. 38. 2. asvara (*' witliout melody,' sdarnn)
Abhayada *Asamatya, iv. 8. 7. L.18.8.
Abhiprattrin, iii. 1. 21; 2. 2, 3, 13. ahoratra (dual), i. 25. 5; (neut.
Abhiprattrin Kaksaseni. i. 59. 1; plur.) i. 46. 5; (*fem. plur.), i. 21. 4.
iii. 1. 21. a (one of the five vydhrtis), ii. 9. 3,
*abhramga, i. 30. 2. 5; (exclamation, *after the verb)
abhr&trvya (-amh sama), i. 30. 5; iv. 21. 4 (bis).
45. 6; iii. 37. 8. atkramaita, i. 3. 2.
ama, i. 53. 4, 6 (bis); 54. 6 (bis); 56. tkrdnti, i. 26. 6.
2 (bis); 57. 4 (bis); iv. 23. 3. dkhaxia, i. 7. 6; 60. 8; ii. 3. 12, 13.
*amalakanda, i. 38. 6. aga, 1. 20. 6, 7; 37. 1, 2, 3, 4, 5, 7
amnanusa, iii. 9. 4. 52. 9, 10 (bis).
amavasya (-a rttri), L. 33. 6 (bis). *dgita, i. 20. 6, 8 (bis); 55. 13 (bis).
amukha, iii. 38. 1, 2; iv. 11. 6. dgnidhra, iii. 17. 2.
ayana, i. 34. 2. An1girasa, H. 11. 9 (ter): see Ayd-
*ayamasya, ii. 8. 7 (bis). sya A.
ayasmaya, iv. 1. 3. dcaturam, iii. 34. 1.
Ayasya, ii. 8. 7, 8; 11. 8 (ter). *dcdryadattac i. 54. 1.
Ayasya AJigirasa, ii. 7. 2, 6; 8. 3. *acaryokta, i. 22. 3.
*ayutadh& L. 10. 4; 28. 3; 29. 5. *Ajakein (plur.), i. 9. 3.
*ayutadhara, i. 10. 1. *Ajadvisa, see Bamba A.
ariiksa, iii. 32. 6 (bis). ajya, iii. 6. 4.
arkya, iv. 23. 3. Atndra, see Para I.
*ardhadevata, iii. 1. 1. dtmavant, i. 43. 11.
248 H. Oertel,
Atreya, see Uccaiqravas

Dak$sa Katydyan
Kaupayeya, iii. 29. 1,
gaiiga gd(ydyani A. 2, 3.
&di, i. 11. 7; 12.4; 19. 2; 31.2, 5; ucchraya, i. 5. 7.
58. 9; 59. 6 (ddim dd + a), ii. 2. ut (one of the five vydhrtis). ii.
9; iv. 10. 3, 13. 9. 3, 8.
*ddityaraqmi, ii. 6. 10. utkrdnti, i. 26. 5.
adhipatya, iii. 6. 6, 8. Uttara, see Asadha U. Plrdqarya.
vdp + *upa-sam, ii. 3. 4-10. udrc, iv. 14. 7 15. 4, 5.
dpina, i. 8. 12, 13 (bis). udgatr, i. 22. 2, 5, 8; 45. 5; 54. 4,
dbhuti, i. 46. 2, 5; ii. 4. 4 (bis); iii. 5; 58. 4, 5: ii. 1. 1 ff.; 10. 2ff.;
20. 3, 11; 21. ; 27. 3, 12. iii. 7.7; 8.8; 9.3,9; 10. 1,2;
dyatana, i. 53. 3 (bis); ii. 12. 8. 12. 3; 13. 8, 10, 13: 14. 9; 17. 4;
Aruni, i. 42. 1. 19. 6; 34. 4; iv. 9. 3, 9; 10. 9, 18.
.Aruneya, ii. 5. 1. udgita, i. 55. 13 (bis).
*Arksakdyana, see udgitha,
Galitnasa A.
L. 11. 8; 12. 4, 7 ; 13. 1, 3,
drseya, i. 59. 10. 5; 19. 2; 21. 7; 31. 2, 6; 33. 3,
*dlamydildjodgdtr (?), iii. 31. 10. 5, 9, 10 ; 34. 1 ; 35. 4 ; 36. 1, 3, 5,
dlopa, see madhvdlopa. 6, 8, 9; 54. 8; 58. 9; 59. 7; ii. 4.
*Allakeya, see HrtsvdVaya A. 1,3;5. 12; 6.1, 3ff.; 7.1; 9.
avarta, iii. 33. 7 (bis). 10; iv. 8. 5; 9. 1.
dviqo,sana, iv. 1. 7. upagtr i. 22. 5, 6; 45. 5; ii. 8. 2.
dvrt, iii. 11. 5, 6, 7; 12. 1. upatapant (noun), iv. 2. 11.
*avrtiqaydna, iii. 31. 3. upadrava, i. 12. 1, 4; 19. 2; 31. 2,
dqravan#iya (-d rc), iii. 38. 6. 8; 58. 9; 59. 9.
*adrdvitapratydgrdvita (dual), iv. 6. upadrastr, i. 54. 3.
5; 7.3 (bis). upanisad, iv. 15. 3; 21. 7; 23. 6.
jlas + adhi, i. 27. 1. upabdimant, i. 37. 3.
dsamhgavam (adv.), i. 12. 4. uparatm (adv.), i. 58. 3.
Asamttya, see Abhayada A. upary-upari, iii. 6. 5;- 33. 5, 6.
dsura, i. 16. 2. upavasathiya, i. 54. 3 (bis), 5 (bis).
dhavaniya, iv. 26. 15. upava, iii. 20. 1.
dhdva, i. 54. 8. upastamayam (adv.), i. 12. 4.
*ubhayacakra,
j1i + abhi-pra (of the sun), iv. 5. 1. iii. 16. 7.
vi + pari, iii. 20. 4, 12: 21. 6. *ubhay&pad, iii. 16. 7 iv. 14. 3.
4i + pali, iii. 29. 3; 31. 3. Uma Htimavati, iv. 20. 11.
i/i + *samn-ud-&, i. 35. 2. 'Ulukya (?) Jdnaqruteya, i. 6. 3.
itihasa, see purdnetih&sa. Uqanas Kavya, ii. 7. 2, 6.
lidh + *ud (conject.), ii. 13. 4. *ftrdhvagana, i. 57. 2.
indriyavant, i. 43. 11. furmi, i. 56. 1 (bis).
indraqret fha, i. 10. 1. j/iih + *sam-ud, iii. 19. 7.
Indrota Ddiv&pa gaunaka, iii. 40. ilr (caus.), iii. 13. 5, 6.
1 v. rktas, iii. 17. 1.
Isa 9yciv&Vvi, iv. 16. 1 v. *rkpada, i. 15. 5, 6.
niA-kh + *vi, i. 37. 4. rksflma, i. 54. 3, 5; 56. 1.
uktha, i. 40. 2 (bis); 45. 1 (quot.); rksaman, ii 2. 9 (bis), 10.
iii. 3. 2: 6 (vdiVvdmitra u.), 9?-gveda,
ff.; i. 1. 3; iii. 7. 8.
4. 1. Rcyavrfiga Kdcyapa, iii. 40. 1 v.
ugra (-amh sdmnah.t), i. 51. 8; (-o rsikalpa, i. 4. 2.
devah), iv. 5.1; 10. 10. ekacakra, iii. 16. 5.
JAiminya- UpanLysaa-Brdihmanca. 249
ekapad, iii. 16. 5. Kdndviya, iii. 10. 2 (bis).

ekaputra, ii. 5. 2. see Janagruta K., Nagarin
ekardj, iv. 8. 4, 15. Janagruteya K., Sdyaka
ekaviiia (-amh srnia), i. 19. 1, 3 Janagruteya K.
(bis). Katyayacni, see Daksa K. Atreya.
ekavira, ii. 5. 1. Kapeya, iii. 2. 2, 12.
ekavratya, iii. 21. 3. see (7dunaka K.
ekastha. i. 37. 5. k7&ma (adv. accus.), i. 54. 1, 5.
*ekastomabhaganumantra, iii. 18. kdmacara (noun), iii. 28. 3.
6, 7. *7Wimadughdksiti, i. 10. 1.
i/ej, iii. 17. 6, 9. kdmapra, iv. 6. 1, 2.
*etdvaddvdsa, ii. 12. 6. *kdmagayin, ii. 5. 12.
Etureta (?), see -Atis&ma E. *Kdrirddi (plur.) ii. 4. 4.
Aiks,vaka, see Bhcageratha A. kdrsnayasa, iii. 17. 3 (bis).
Aiksvdka Vdrsna, i. 5. 4. Kdvya, see Uganas K.
Aitareya, see Alahiddsa. Kdgyapa, iii. 40. 2 v.
Aindroti, see Drti A. idunaka. see RJya ri7a K., Devataras
ailaba, i. 51. 1. (yavasayana, K., Cru.sa
Orh va, iv. 8. 6 (ter). Vahneya K.
orh vd3c o?h vd3c oTh va3c hum bha kinkdama, i. 11. 2.
orh vac, iv. 8. 9. kiThdevatya, i. 59. 12.
okara, iv. 13. 2; 14. 2 (bis). kuk.si, i. 56. 1.
om, i. 1. 6, 7; 2. 1 (quater), 2 (qiia- Kubera *Vdrakya, iii. 41. 1 v.
ter); 3. 5; 9. 2 (quater), 3 (bis); kubhra, L. 4. 5; iii. 39. 5.
10. 2, 7, i; 18. 10, 11; 23. 7; kumbyd, i. 50. 5 (ter); 53. 9.
24. 4 (bis); 30. 1 ; iii. 6. 2; 10. 10, Kuru (sing.), i. 59. 1 (plur.) i. 38.
11; 13. 8, 10, 12, 13; 14. 9; 18. 5, 1: see kiurava.
7; 19. 1,6,7. Ruleasto its pro- Kurupaiicdla (plur.), iii. 7. 6; 8. 7;
nunciation, i. 24. 3.- (' yes') iii. 30. 6, 9; iv. 6. 2; 7. 2.
8. 5 ; 29. 6; 30. 2; 31. 6. kutala (with dat.), iii. 8. 3.
ova ova, i. 9. 1; 17. 1. vkr + vi, ii. 2. 9.
ova ovd ova hum bha ova, i. 3. 1. Krtnadatta Lduhitya, iii. 42. 1 v.
'Kr.ystadhrti SCtyaki, iii. 42. 1 v.
ov&3c ovc ovd3c hum bh7a ova, i.
2. 3; iii. 39. 1. *KAns?.ardta Lduhitya, iii. 42. 1 v.
ovd3c ovd2c ovd3c hum bhac Vo va, see Triveda K. Lauhitya.
iv. 14. 2. krn.#tajiua (*poss. cpd.), iii. 8. 7.
kaiisa (neuter I), i. 25. 5. kegagmagru (*plur.), iii. 9. 4; iv. 6. 4.
KaiLsa *VWraki, iii. 41. l v. Ke_in Ddrbhya, iii. 29. 1, 2.
Kan'sa 'Varakya, iii. 41. 1 v.; iv. Kaupayeya, see Ucczga axvavs.
17. 1 v. kdurava, iii. 29. 1.
Kdk.sivant, ii. *5. 11. kratu, iii. 39. 3-10.
katha, iv. 6. 2. 4krand + abhi, ii. 2. 9.
kam (particle), i. 45. 2. *Krdtujdteya, see Rdmra K. Vti,ya-
karmavant (* active '), i. 43. 11. ghrapadya.
kald&as, iii. 38. 8; 39. 1. krild, iii. 25. 8.
kalydnac (comparat.), iii. 34. 6 krduwca, L. 37. 6; 51. 12.
(quater). j/k.sar + *abhi-vi, i. 10. 1.
KaMyapa, iv. 3. 1. Ksdimi, see Sudak.siya K.
Kaksaseni, see Abhipratdrin K. kpudra, iii. 23. 4.
VOL. XVI. 33
250 -H. Oertel,
ksuradhdrd, iii. 13. 9. 4/car + anu-samn, iii. 28. 2.

khala (-c devatd), i. 5. 1, 4. i/car + abhi-ava, iv. 1. 2 if.
WGalinasa *Ark.sdkdyana, i. 38. 4. Veal + anu-vi, iii. 21. 4.
Gandharvdpsaras (plur.), i. 41. 1; Veal + vi, iii. 21. 4.
55. 109 1 1; iii. 5. 1. cttvdla, i. 5. 5.
i/gam + anu (of the fire), iii. 1. 7. 4/edy (conject.), iii. 31. 3.
i/gam + adhi (pass.), i. 39. 4; 47. 4. citi, iii. 10. 8, 9.
ilgarh (with genit.), i. 16. tl. Caikitaneya, i. 37. 7: ii. 5. 2;
1/gd (caus. ' play '), i. 58. 2. (plur.) i. 41. 1.
i/gd + ud, i. 2. 2; 10. 7; 14. 4; 18. see Brahmadatta C., Vasi-
11; 24. 4; 27. 7; 30. 5; 32. 6; 38. stha C.
1,3; 45.7; 54. 4,5,13; 57.9; 58. Cditrarathi, see SatyaIdhivaka C.
1; 60. 1 ff.; ii. 7. 2,4 ff.; 8. 3, 9; jagati, i. 18. 6; 55. 2; 57. 1; iv.
iii. 17. 4; 30. 2-5; 31. 1, 6 ff. ; iv. 2. 8.
8. 7, 9; 9. 5. jan + abhi (with accus.), iii. 11.
vgd + upa (' address ' ?), iii. 2. 2. 2-7.
gdthd, 1. 50. 4 (ter); 53. 9; 57. 1. Janaqruta KCandviya, iii. 40. 2 v.
gddha, iii. 9. 9. Janaqruta *Vdrakya, iii. 41. 1 v;
gayatra, i. 1. 8; 2. 3; 3. 7; 37. 7; iii. iv. 17. 1 v.
11. 5; 38. 4, 7, 9; iv. 8. 5; 13, 3, japya, iii. 7. 3.
10 ; 14. 2 ; 15. 3 ; 16. 1. Jamadagni, iii. 3. 11; iv. 3. 1.
gdyatri, i. 1. 8; 17. 2; 18. 4; 55. 2; Jayaka Lauhitya, iii. 42. 1 v.
57. 1; iv. 2. 2; 6. 8; 7. 6; 8. Jayanta, see YaVasvin J. Lauhi-
1, 2. tya.
*gayatrimukha, iv. 8. 2. Jayanta Ptrdtarya, iii. 41. 1 v.
g&rhapatya. iv. 26. 15. Jayanta 'Vdrakya, iii. 41. 1 v
*gitdgita (plur.), i. 52. 9. (two persons of this name); iv.
Gupta, see Vdipaqcita Ddrdhaja- 17. 1 v.
yanti G. Lduhitya. JCnaqruta, see Nagaiin J. Kdy-
g,rh + ud, i. 5. 6. qviya.
vgrh + prati, iv. 6. 9; 7. 7; 8. 1, 2. Jtnaqruteya, see Ulukya J., Sa-
vgrh + vi, iii. 19. 1. yaka J. Ktndviya.
gotra, iii. 14. 1. Jabala, iii. 9. 9; (dual) iii. 7. 2, 3,
goptr, iii. 29. 6. 5, 7, 8 (bis).
Gobala Vdrsna, L. 6. 1. see Go!ru, (7ukra.
gobhaga, i. 10. 1. jivana, i. 53. 8 ff.
'Go9ru (a Jabala), iii. 7. 7. i/jr + nis (*prim. conj.), iii. 33. 3.
Gdutamna (patron. of Arun. i), i.42. 1. Jaivali, i. 38. 4.
G&usukti, iv. 16. 1 v. *jyesthabrdhmanja, iv. 23. 1, 5.
Vgld (with dat.), iii. 10. 3. jyotismant, i. 43. 11.
caksurmaya, i. 28. 7. *Jvdldyana, iv. 16. 1 v.
tathd (exclam.), iii. 6. 2, 4.
*caksuqrotra (poss. cpd.), i. 10. 1.
caturaiigula, iii. 33. 6. taddevatya, i. 59. 12.
caturviftatyaksara, iii. 38. 9; iv. tadvana, iv. 21. 6.
2. 2. 4/tan + anu-sam, iv. 2. 4, 7, 10.
caturvifjatyardhamdsa, iii. 38. 9. 4/tap + a (adv. locat. of pple.), iii.
*catusputra, ii. 5. 5. 32. 7.
catuQcatvdriAqadak?ara, iv. 2. 5.4/tap + upa, iv. 2. 4, 7, 10, 11 (bis).
4,/car (with pple.), iii. 7. 5. tapastanu, i. 10. 1.
*Jaiimnilya- Up tnLad-Brbrmananc. 251
tatmra, iv. 1. 7; 23. 7; 24. 12. Drti Aindroti (Vunaka, iii. 40.
2 v.
trtiyasavana, i. 16. 5; 37. 4 (ter);
iv. 2. 8 (bis), 10. ld.rp, iii. 29. 4 (bis).
4/trp + *anu-sanm, i. 14. 4. 4drh, i. 55. 4 ff.
tejasvin, i. 43. 11. *Devataras *Cytvasdyana Kdtyapa,
trapu, iii. 17. 3 (bis). iii. 40. 2 v.
traya veda, i. 1. 1, 2; 8. 1,,3, 4, 10. devaVrut (sdman), i. 14. 2.
trayi vidyd, i. 18. 10; 19. 2; 23. 6; devdtva, iv. 8. 8.
45. 3; 58. 2. Ddivtpa, see Indrota D. SCtunaka.
dydvtvprthivi,
*trayodaVavidsa (poss. cpd.), . 10. 6. i. 50. 1.
Trasadasyu, ii. 5. 11. j/dru + *anu-sam, i. 25. 4.
tridhatu, iv. 23. 6, 7. 4/dru + upa ('sing the upadrava '),
*triputra, ii. 5. 4.1 ii. 2. 9; iv. 10. 6, 15.
trivi.stapa (neuter), iii. 19. 7. 1/dru + vi, i. 54. 8.
*Triveda *KrSnardta Lciuhitya, iii. dvdda9&ha, iii. 31. 1, 6.
42. 1 v. *dviputra, ii. 5. 3.
tristubh, i. 18. 5; 55. 2; 57. 1; iv. 2.5. i/dhd + apa-ni, i. 8. 6.
tryayusa (quot.), iv. 3. 1 (bis). ldh& + abhi, iii. 31. 7.
tryaivrt. iii. 11. 5. 4ldhd + prati-sam, (active), iii. 4. 6;
Daksa Katydyani itreya, iii. 41. 23. 4 (bis), 8; 24. 4 (bis).
1 v; iv. 17. 1 v. i/dhd + vi-d (pple.), iii. 28. 5.
*Daksajayanta Ltuhitya, iii. 42. 1 v. v3dhd (pple. dhita), i. 38. 6.
1/dagh + pra (*future ind.), iii. 15. 4.dhayya, iii. 4. 1-3.
*daJydopanaha, iv. 6. 4. dhi, i. 53. 8 (bis), 10 (bis); (plural)
*dadd (exclamn.), iii. 6. 2. i. 57. 1 (bis).
dada tatha hantd him bha ovdC. iii. dhfitaVarira, iii. 30. 3, 4; 39. 2.
6.4. Dhrtardstra (a demon), iv. 26. 15.
darVata, iv. 1. 1. Nagarin JJnaVruteya Kdndviya,
daVaputra, ii. 5. 9. iii. 40. 1 v.
daVavvjin, i. 4. 3. v'eana + sam, ii. 12. 9.
PD&rdhajayautti, see Vtipageita D.
*navanitapinda, iii. 5. 3.
Gupta Lctdhitya, VtipaVeita D.
*navaputra, ii. 5. 9.
Dr.hajayanta Lauhitya. NVaka, iii. 13, 5.
Darbhya, see Ke9in D. *ndmarf1pa, iv. 22. 8.
Ddlbhya (patron. of Brahmadatta ndrdVafisi, i. 50. 6 (ter); 53. 9:.
C5ikitaneya), i. 38. 1; 56. 3. 57. 1.
Dalbhya, see Baka D. *nikharvadhd, i. 10. 4; 28. 3; 29. 5.
'divastambhana, i. 10. 9. 10. +,nij + aiva (intens.), ii. 14. 4.
(Idih + vi, iii. 14. 11 (bis). nitaram, i. 38. 2 (bis).
diptagra, ii. 4. 1, 3 (bis). nidhana, i. 12. 2, 4. 7 ; 13. 1, 3, 5
WdnranusamprOya, iii. 33. 2. i9. 2 ; 21. 7 ; 31. 2, 9 ; 35. 6 ; 36.
*duranitcana, iii. 7. 5. 1, 3, 5, 6, 7, 8, 9; 54. 8; 57. 5;
durdht, ii. 14. 6. 58. 9; 59. 10; iii. 34. 3; (nidha-
*dutrutpa, iii. 33. 2. nam i + upa), ii. 2. 9; iii. 34.
Wduredevata, . 14. 1. 3: iv. 9. 7; 10. 7, 15.
drdha, iv. 22. 13. *nidhanakrta, i. 35. 6.
*Dr-dhajayanta, see Vi_paVcit D.nidhanasarhstha,
Lau- i. 12. 2.
hitya, Vdipa9eita Ddr.dhaja- niyutadh&, i. [10. 4 ;] 28. 3; 29, 5.
yanta D. LAuhitya. nivid, iii. 4. 1, 2 (ter), 3.
252 ff. Oertel,
niVd, iv. 5. 2. punassambhutti, iii. 27.13,17.

niska, i. 35. 7, 8. *purd7tetihdsa, i. 53. 9.
v'ni + abhi-ati, i. 12. 7, 9; 13. purisya (quot.), iv. 3. 3.
3, 5. purodha, iii. 6. 6, 7, 8.
4/ni + vi, iii. 29. 2, 6. purovdta, i. 12. 9; 36. 1.
1 4/ned + 'pra, i. 1. 3-5; 23. 3-8. Pulusa Pracinayogya, iii. 40. 2 v.
nyainga, i. 4. 2-5; 45. 5; ii. 12. 1, pu.spa (quot.), iv. 3. 1.
2; iii. 37. 7 (bis). lpiu + anu, i. 50.8 ; 54. 2; 57. 2.
nyarbudadha, i. 10. 4; 28. 3; 29. 5. putti, ii. 15. 2.
*nvava, i. 12. 8; 13. 2. 4; ii. 10. 9, gp,rch + ati, i. 59. 13.
12, 15, 18, etc. *p? thaksalila, i. 10. 1.
nvai, i. 4. 7; iii. 31. 10. *prthivipratis4ha, i. 10. 9, 10.
*paincaputra, ii. 5. 6. *prthivyupara, i. 10. 1.
4/pandy, iii. 13. 3. Prthu -Vainya, i. 10. 9; 34. 6;
pandyya, i. 38. 5. 45. 1.
4/pat + 'upa-apa, L. 11. 7. Pdululi, see Satyayajiia P. PrJci-
Pataiga Praj&patya, iii. 30. 3. nayogya.
4/pad + sam (causat.), i. 51. 4; *Pduluwita, see Satyayajina P.
56. 10. pra (one of the five vydhrtis), ii.
padma (numeral), i. 10. 4; 28. 3; 9.3,4.
29. 5. Ipragd, i. 20. 6; 21. 3.
para, i. 9. 3. pragatha, iii. 4. 1-3.
Para A.tndra, ii. 6. 11. prajatikama, iii. 18. 6.
paramapuru,sa, i. 27. 2. *praj&patim&tra, i. 8. 12.
Parame.sthin Prdajpatya, iii. 40. i prajavant, i. 52. 2.
2 v. *prcjydvant, i. 43. 11.
parai.i-parovariyant, i. 10. 5 (bis). pratigraha, i. 58. 6.
*paarfkrdnti, i. 26. 5. pratipat, iii. 14. 2 (?); iv. 14. 5.
paraii (' useless'), i. 2. 4, 5. pratibodhavidita, iv. 19. 4.
paridhaniya, iii. 4. 1-3; 16. 6. pratiruipa, i. 27. 5 (bis); 47. 1.
parisad, ii. 11. 13, 14. pratisstha, i. 20. 6; 21. 2.
pari.vanbga, iii. 29. 7; 30. 1. pratisthavant, i. 43. 11.
parvan, iii. 23. 4, 8; 24. 4. pratih&ora, i. 3. 7; 11. 9; 12. 4, 7;
paldva (sing.), 1. 54. 1. 13. 1, 3, 5; 19. 2; 21. 7; 31. 2, 7;
*Palligupta Lauhitya, iii. 42. 1 v. 35. 5; 36. 1, 3, 5, 6, 7, 8, 9; 37. 7;
fpaV + anu, i. 8. 7 (bis). 54. 8; 58. 9; 59. 8.
pa9yata, i. 56. 6. Pratidarga, iv. 8. 7.
4/prath (causat.), i. 37. 4. pratti, i. 58. 6; iii. 6. 1, 2 (bis), 5.
padcdla, iii. 29. 1. pratyaksam (adv.), i. 33. 5; ii. 2.
PdrCt&arya, see A.sadha Uttara P., 7, 8.
i prathamanirbhizqna, iii. 14. 8.
Jayanta P., VipaVcit Cakuni-
mitra P., Sudatta P. *prapatiVtu, i. 48. 5 (bis).
prabhfiti,
Pdrthuvravasa (ademon), iv. 26. 15. ii. 4. 6 (bis).
*Pdrsa Cailana, ii. 4. 8. pramoda, iii. 25. 4.
pitu, iv. 3. 2. *prayutadhd, i. 10. 4; 28. 3; 29. 5.
pitrrdja, iv. 5. 2. pravaha (' carrying forth '), iii.
*punyakrt, i. 5. 1. 28. 3.
pUnOyakrtyd, 1. 30. 4. |prasdma, i. 15. 4.

punarmrtyu, iii. 35. 7, 8 (bis). _prasami (adv.), i. 15. 4.
Jdimbinsya- Upanisad-Brrnaana. 253
prastdva, i. 11. 6; 12. 4, 7; 18. 1, 3, brahman, i. 1. 8; 25. 10; 26.8; 33.

5; 17.3; 19'.2; 21.7;31.2,4;38. 2; 40. 3; ii. 13. 1, 2: iii. 4. 5, 9;
3, 5, 9, 10; 34. 1; 35. 3; 36. 1, 3. 5, 15. 2, 3; 16. 5,6; 17. 1ff.; 28. 1,
6, 7, 8, 9; 54. 8; 58. 9; 59. 5; iii. 2; 33. 4,7; 38. 1,2; iv. 14.1;
38. 9. 18. 5ff.; 19.1; 20. 1, 2; 21.1
prastotr, iii. 18. 3, 6. ff. ; 24. 11; 25. 1 ff.
Pracinayoga, i. 39. 1. brahmayaVas, iv. 24. 11.
see Pulusa P., Satyayajn-a brahmavarcasakdma, i. 37. 6.
Paulusi P., Somausrsma Sdtya- 'brahmtsandi, iv. 24. 10 (ter).
yajni P. brdhmanakula, iii. 28. 4.
PrtcinaMdla (plur.), iii. 10. 1. *brthman.abhakta, i. 10. 1.
*Pr&cinaVdli, iii. 7. 2, 3, 5, 7; 10.brdhmani,
2. iii. 4. 5, 9; 21. 7 (b.
Prdjdpatya, see Parameshin P. ztpanisad).
prdac ("' successive '?), i. 21. 4. bha (exclam.) i. 4. 2 ff.
prdnamaya, i. 29. 1. bhakdra, iv. 14. 2.
*prdnasaThhita, i. 10. 1. Bhageratha Aiksvdka, iv. 6. 1, 2.
prdnatpana (dual), ii. 5. 3; 6. 2; bhadra, i. 46. 2, 3.
iii. 21. 7, 10. bhandumanrt (-mat saima), iii. 6. 6.
prdtaranuvCtka, iii. 16. 5, 6. bhara (epith. of the moon), iii. 27.
prdtassavana, i. 16. 5, 12; 37. 1 11.
(ter) ; iv. 2. 2 (bis), 4. *bharandake.ya (?), i. 54. 2.
Pratrda Bhalla, iii. 31. 4. bhao bha3, iii. 39. 1.
pradeVamCttra, iii. 33. 5. b7iU, iii. 10. 10 (or bhas ?).
Prasravana, see Plak.sa P. Bhalla, see Prdtrda B.
*Prosthapada *VaTrakya, iii. 41. 1 v. Bhatllabin (plur.), ii. 4. 7.
i/pya + a (causat.), i. 8. 12. bhCtvant, i. 43. 11.
Plak.sa Prcdsravanct, iv. 26. 12. bhima, i. 57. 1.
I/paU + , ii. 2. 9. bhimala, i. 57. 1 (bis).
i/plu -t ni, i. 56. 7-9. bhuvanddi, iii. 17. 6, 7.
j'plu + *para, i. 56. 4. bhuvas, L. 1. 4; 23. 6; iv. 28. 2.
vplu + pra, iv. 11. 10. Vbhft + anu, i. 54. 7; iv. 12. 6.
j/plu + sam (causat.), i. 36. 1. Vbhut + anu vi, iv. 12. 10: 14. 4.
Baka Dalbhya, i. 9. 3; iv. 7. 2. Vbhit + adhi, 1. 55. 1 (bis).
bandhutt, i. 59. 10. bhiitthan, ii. 3. 4, 11.
Bamba *Ajadvisa, ii. 7. 2. 6. bhuiti, ii. 4. 7 (bis); iii. 20. 3, 11; 21.
*balivahana, iv. 24. 9 (bis). 5: 27. 3, 12.
balivarda, i. 4. 3. bhitman, i. 46. 1.
bahi..pavamdna, i. 5. 6; iii. 5. 5. bhudr bhuvas, iv. 28. 4.
bahuputra, ii. 5. 11; 9. 10. bhir bhuvas svaCr, ii. 9. 3, 7; iii. 17.
bahula, iii. 20. 2. 2; 18. 4; iv. 5. 5; 28. 6.
bahvrca, iii. 4. 2. bhiiribhdcra, i. 10. 9, 10.
BaIbhravya, see (aflkha B. bhis, i. 1. 3: 23. 6; iv. 28. 1.
bimba, iii. 5. 6. bhoga, i. 35. 7.
bila, iii. 21. 3. 4bhres, iii. 16. 5) (bis): 17. 1.
brhant (fem. -hcti), ii. 2. 5. bhre.sa, iii. 16. 7 (bis).
bradhna, iii. 13. 7. *madhudhcna, . 22. 1.
brahmatva. iii. 15. 2. madhuntli, i. 22. 1.
Brahmadatta Caikitaneya, i. 38. madhuparka, 1. 59. 1-3, 11.
1 ; 59. 1. 'madhuputra, 1. 55. 1.
254 tH. Oerted,
*madhvdlopa, 1.
moda,22.
iii. 25. 4.8.
Manu, iii. 15. 2. yakssma (rdjan), iv. 1. 8.
*manonetra, iii. 32. 9. yajurveda, i. 1. 4; iii. 15. 7, 8.
manomaya, i. 28. 5. yaju&4as, iii. 17. 1.
*manoyukta (?), iii. 5. 5. yajilaklma, i. 14. 4.
*rnanorfupa, iv. 22. 1:3. *yathdgita, i. 55. 13.
nt/mantray + anu, iii. 18. 2, 3 (bis),yathdyatanaiin (adv.), i. 18. 3.
4 (bis), 5, 6, 7 (bis); 19. 1, 7. *yaddevatya, L. 59. 12.
Vrnantray + a. i. 59. 2, 3. Vyadvidvdiis, iv. 6. 6; 7. 4.
mnandra, i. 51. 6. j/yam + vi-a, i. 37. 5.
rniamatvin, L. 51. 3; 58. 8. yaqasvin, i. 43. 11.
rnayobhiu, iv. 3. 2. Ya.Vasvin Jayanta Lduhitya, iii.
*marici, iii. 35. 6. 42. 1 v.
mnartydirta (dual, *copul. cpd.), i. Vyas + *prati (conject.), i. 5. 7.
25. 3. yatayaman, i. 38. 6.
mala, i. 57. 1 (bis). *yavadavdsa, ii. 12. 6.
mah&grdina (*possess. cpd.), iii. V2yu + pra, i. 8. 11 (bis).
13. 5. yukti, iii. 5. 4.
*mnahdniveVa, iii. 10. 5. vy4j + pra, iv. 6. 7: 7. 5.
mahdanahsa (plur.), i. 48. 5. rajatamaya, iv. 1. 5.
mahdtana, ii. 15. 2; (superlat.), ii. *rapasa (?), iii. 2. 4, 15.
15. 1. rahasi (adv.), ii. 13. 5.
MlahidJsa Aitareya, iv. 2. 11. rdjakula, iii. 28. 4.
mahina (conject.), iii. 20. 2. Rdma 'Krdtztjateya Vdiydghrapad-
4rnahiy, i. 48. 5. ya, iii. 40. 2 v; iv. 16. 1 v.
mahiy&, i. 29. 8; 46. 2; 48. 5. 1/rus, iii. 27. 2 (bis).
mnt (absolutely), i. 59. 13. i'ruh + *sam-ud, iii. 3. 1.
idtariqvan, iv. 20. 8. retasvit, i. 43. 11.
-nmdtra, see prajpatinmcttra. re.sman, i. 2. 6.
mddhyandina savana, i. 16. 5; 37. rtibhi, i. 50. 7; 57. 1.
3 (ter.) ; iv. 2. 5 (bis), 7. rodhasi, i. 25. 5.
Manava, see Cary&ta M. Rduhina, a demon (quot.), i. 29. 7,
*manusanikadana, iii. 14. 7. 10.
nmdhdvrsa, iii. 40. 2. .t/labh + upa, iii. 29. 7 ; 30. 1.
Imi + :abhi-ni, iv. 14. 2. lC-*ja, i .8. 1 .
*Mitrabhftti Ltuhitya, iii. 42. 1 v. j/31,, i. 45. 4; 51. 3 54. 3; 58. ;
iniis + ni, iii. 17. 6, 9 ; iv. 21. 4. iii. 37. 6.
<onuc + *abhi-ati, i. 30. 4. lokajit, iii. 20. 10.

Munja SdtmaMravasa, iii. 5. 2. lonma I-sarnan .], i. 38. 3.
*muhurdiksin, i. 39. 1. lomaVa, i. 38. 3.
miuta, i. 20. 5. losta, i. 7. 6; 60. 8; ii. 3. 12, 13.
mrgayd (-drh car), iii. 29. 2. lohamaya, iv. 1. 4.
mrtyupdta, iv. 9. 1, 3-9; 10. 1-9, lohayasa, iii. 17. 3 (bis).
18. *lohitastoka, iii. 9. 2.
Vmrd + pra, ii. 11. 1. V/lohitdy, i. 12, 4; iv. 5. 1; 10. 10.
mnrdu, ii. 3. 2. Lauhitya, see Krsnadatta L., Krs-
vmrQ (intens.), i. 8. 10. nardtta L., Jayaka L., Triveda
vnmrQ + prati-abhi, i. 22. 6. Krsnartta L., Daksajayanta L.,
maitr&varuna, iii. 6. 4. Palligupta L., Mitrabhutti L.,
,Jaimini ya- lJpanisad-BrCihmania. 255
Yacasvin Jayanta L., Vipaqcit virdtra, iv. 5. 3.

Drdhaiayanta L., Vtipaqcita vivacana, i. 9. 5.
Ddrdhajayanti Gupta L., Vdi- viqvanaman, iv. 4. 1.
paqcita Ddtrdhajayanti Drdha- *viVvabhiraksay.2a, iv. 4. 1.
jayanta L., gyamajayanta L., ViMvdvmitra, iii. 3. 7 ; 15. 1 ; (plur.)
(yyamasitjayanta L., Satyafra- iii. 15. 1. Cf. vdiMvdbiiitra.
vas L. vigvhyu, iv. 1. 7.
lvad (intens.), iii. 16. 3, 5. vivCthCt, iv. 1. 7.
Vvad + apa, iii. 7. 5. 1vi.s + pari, ii. 15. 3; iii. 1. 21.
vana (conject.), iii. 31. 3. visu (?), iv. 23. 6.
*varumnapariyatana, i. 10. 1. vistapa, iii. 13. 7. Cf. trivistapa.
vartani. iii. 16. 1-3. viy&a-gathin, i. 58. 2.
*varsapavitra, i. 10. 1. vrksdgra, iii. 10. 9 (bis).
varisuka, i. 36. 2. 4Vvrt + anu, i. 40. 2.
valgu, i. 51. 10. lvrt + *abhi-pari, iii. 13. 5.
vaca (-Ve kr), ii. 4. 1, 2. l7vrt + sam-d, iv. 10. 10.
vasat, iii. 17. 4; va.satkcdra, i. 54. 8. vr.sta, i. 13. 1.
112vas + vi (adv. locat. of pple), vedi, i. 5. 5.
iv. 5. 1. 1vest + ni (*prim. conj.), i. 2. 6, 7.
vasantd (adv.), L. 35. 2. Vdikunttha (Indra), iv. 5. 1; 10. 10.
Vasistha, iii. 2. 13; 15. 2 18. 6 Vdinya, i. 45. 2.
(bis), 7. Cf. vatsistha. see Pr thu V.
Vva + ava, iii. 21. 2 (bis). Vdipaccita *Dardhajayanti Gupta
*vakprabhftta, i. 10. 1. Lduhitya, iii. 42. 1 v.
vdgdevatya, i. 59. 14. Vaipa cita *Dardhajayanti *D)--
vatiimaya, i. 28. 3. dhajayanta Lduhitya, iii. 42. 1 v.
vac (one of the five vyCthrtis). ii. 9. Vaimrdha (Indra), iv. 10. 10.
3, 6; (exclam.), iii. 1 0. 10 ; 14. 9. V&iydghrapadya, see Raina KrCI-
vtcaihyama, iii. 16. 6. tujdteya V.
Varaki, see Kansa V. vaiVv&mitra, iii. 3. 6.
'Varakya, see Kansa V., Kubera V., vdisarjaniya (-a athuti), iii. 10. 7.
Janacruta V./ Jayatta V., Pros- vyapti, i. 42. 7; 59. 13.
thapada V. vyatptimant, i. 43. 11.
Vr.sna, see jiksvllka V., Gobala vyahita, iii. 28. 5.
V.I vy&hrti, i. 23. 6; 24. 4; ii. 9. 3.
vdsistha, iii. 15. 2. vyiidhacchandas, iii. 31. 1, 6.
Vasistha Caikitaneya, i. 42. 1. *vyomanta (numeral), i. 9. 5; 10. 4;
Vahneya, see (yrusa V. Kacyapa.
28. 3; 29. 5.
1 ivj + 'prati (conject.), iii. 10. 5 *vratacdrya, iii. 3. 7.
(bis). vvracc + a (with 'ablat.), i. 19. 3;
j/vid + anu (*' assent ~), iii. 10. 1. 57. 9; 58. 10.
Vipa,cit *Drdhajayanta Lc&uhitya, vratya (plur., divya vrdtyh,), i. 10,
iii. 42. 1 v. 9; 34. 6; 45. 1. Cf. ekavratya.
*(yakunimitra, see VipaVcit (f. Pa-
Vipaccit *(7akuniimitra PCtr&tVarya.
iii. 41. 1 v. racarya.
vipra (conject.), i. 53. 8. gaiikha Babhravya, iii. 41. 1 v;
vibhft, iii. 27. 2. iv. 17. 1 v.
vibhftti, i. 20. 6; 21. 1 ; 42. 8. aniga (yAltydyani Jtreya, iii. 40.
vibhutimant, L. 43. 11. 1 v.
256 H. Oertel,
Vatasani, i. 50. 4-7.

sarhgrahitr, iii. 7. 8; 8. 3.
Carva, iv. 10. 10. sarnveVa, iv. 10. 10.
(7aryata Manava, ii. 7. 1; 8. 3, 5. saThsad, ii. 11. 13, 14.
(dtydyani, i. 6. 2; 30. 1; ii. 2. 8; sarhsava, i. 9. 3.
4.3; 9.10; iii. 13.0; 28.5; iv. saThstha, i. 20. 6; 21. 4.
16. v; 17. 1 v. sa?hsparVa, iv. 26. 7.
see Cailga C. Atreya. sajata, i. 46. 2; 48. 3.
(Cdyilya, see Suyajiia (C. sajeitavanasya, iv. 5. 4.
Vdntika, iv. 3. 2. Vsaiij + abhi, ii. 15. 2.
Wintimant, i. 43. 11. satanu, iv. 8. 9; 9. 9; 10. 8, 9.
*Wamuaparna (dual), i. 38. 4. Satyayajnla Pdulusita, i. 39. 1.
(VIldvatya, i. 38. 4. Satyayajiia Ptulusi PrCacinayogya,
Vithila, iv. 22. 12. iii. 40. 1 v.
Vukra, iii. 15. 6, 7 (bis). 8 (bis), 9. Sat yaVravas Lauhitya, iii. 42. 1 v.
(Yukra (a Jabala), iii. 7. 7. *Satyadhivaka Caitrarathi, i. 39. 1.
j/Vus + *d-vi, (pple.) iv. 1, 7. 4/1 sad + ud, iii. 14. 6.
Viidraka (dimin.), iii. 9. 9. sadas, i. 54. 3 (ter), 5 (bis).
vi2sa, i. 57. 6. saptakrtvas, iii. 34. 4.
(YAilana (plur.), i. 2. 3; ii. 4. 6. saptaputra, ii. 5. 8.
see Pdrsna y., Sucitta (Y. saptaraVmi (quot.), i. 28. 2.
(!dunaka, i. 59. 2. saptavidha (-amh sama), i. 31. 3 (bis);
see Indrota Dvdivdpa .. iii. 34. 4.
Drti Aindroti . sabhJ, ii. 11. 13, 14.
(Atunaka Kdpeya, iii. 1. 21. *samanabuddha (?), iv. 1. 1.
V?naVdna, i. 38. 3; (conject.), iii. samdpti, i. 46. 2, 4.
31. 3. sampat, iii. 27. 2; iv. 8. 9.
'(ydmajayanta Lduhitya (two per- samprati, i. 5. 5; 45. 3; iii. 31. 2,
sons of this name), iii. 42. 1 v. 7.
'7ytmasujayanta Lduhitya, iii. 42. sambhui, iii. 20. 3, 11; 21. 5; 27. 3,
1 v. 12.
*(ydvasdyana, see Devataras (7. sambhuiti, i. 46. 2, 6; ii. 4. 5 (bis)

KdVyapa. iv. 7. 4 (bis).
saras, i. 25. 5,
(YydvdVvi, see I.sa (7.
Vrimant, i. 43. 11.| sarvajava, iv. 20. 6, 10.
4/Vru + d (causat.), iv. 7. 3. sarvatodvara (-amh sama), i. 30. 2, 3.
4Vrut + prati-d (causat.), sarvapr&yaVcitta,
iv. 7. 3. iii. 17. 3.
Vru + *prati-upa, i. 38. 3. sarvanrtyu, iv. 9. 9; 10. 8, 9, 18.
(Yrusa Vahneya Kciyapa, iii. 40. sarvarutpa, i. 27. 6 (bis).
1 v. *sahasraputra, ii. 6. 11 (bis).
gres(hatd, iv. 11. 3. sahasraksara, i. 10. 1.
Vrotramaya, i. 28. 9. saiga, iii. 3. 3, 5; iv. 8. 9; 9. 9;
4/jlit + ud, ii. 9. 8. 10. 8, 9, 13.
Vlesman, iii. 17. 3. SJtyaki, see Krsnadhrti S.

(!vdjani (a VYiqya), iii. 5. 2. Sattyakirta (plur.), iii. 32. 1.
Vvet&Vva, iv. 1. 1. see Anuvaktr S.
*fatputra, ii. 5. 7. Satyayaiiri (plur.), ii. 4. 5.
sodaVaVata, iv. 2. ll (bis). see Soma.unsma S. Prdeina-
4/sthiv + adhi, i. 50. 3. yogya.
samhgavakdla, iv. 10. 10, 13. sJmatas, iii. 17. 1.
J,iminmgya- Upanisad-BrdAmaina. 2a7l
sdman, see ananvita, ani.sedha, stotra, iii. 3. 1.

abhrdtrvya, ekaviita, devagrut, stotriya, iii. 4. 1-3.
bandhunmant, loma, saptavidha, stobha, i. 20. 6; 21. 5; 57. 5.
sarvatodv&ra. stoma, i. 13. 3; iii. 4. 11; 5. 4.
3. sdman (mase.), i. 34. 11. stomabhaga, iii. 8. 1, 2.
*samanvin, i. 43. 11. *stomavant, i. 43. 11.
*samapatha, i. 6. 1. sthali, ii. 7. 1.
sdmaveda, i. 1. 5; iii. 15. 7, 8. sthaviratama, iv. 14. 8.
*samavairya, i. 59. 3, 12. lsth& + anu-upa, L. 46. 3-5; 47.
SdmaVravasa, see Muiija S. 1-7; 48. 1-6.
sdmi (with genit.), iv. 2. 11. sthanu, iii. 13. 5, 6.
Sayaka JdnaVruteya Kdndnviya, sthiti,
iii. iii. 18. 7.
40. 2 v. vspr, sproiati, iv. 9. 9; 10. 1-8.
i1sic + 'vi-a, see avydsikta. i,spry + ni, ii. 12. 1.
*sukrtarasa, iii. 14. 6. fsyand + vi, i. 10. 5.
*Sucitta (I&ilana, i. 14. 4. fsvqaj + pari, iii. 29. 7.
Sudak.sina, iii. 7. 8; 8. 6 (see Suda- svadhvaryu, iv. 6. 6; 7. 4 (bis).
ks~ina Ks&imi). svayambhft, iv. 11. 2.
Sudaksina K.dimi, iii. 6. 3; 7. 1, svar,i. 1. 5; 23. 6; iv. 28. 5.
4, 5, 6 (see Sudaksina). vsvar + anu, iv. 14. 2.
Sudatta Ptraxarya, iii. 41. 1 v; vsvar + abhi, i. 21. 10, 11.
iv. 17. 1 v. *svarapaksa, iii. 13. 10.
sudh&, ii. 14. 6. *svarganaraka (plur.), iv. 25. 5.
*sumdnusavid, iv. 6. 6; 7. 4 (bis). svarya, iii. 33. 5, 6.
Suyajna Cdzoiilya, iv. 17. 1. svasriya, iii. 29. 1.
suyama, iii. 8. 4. *svdhjkaravasatkdra (dual), i. 1:3. 3.
suvar, iii. 14. 3, 4. ilhan (desid. pple.), iv. 1. 7.
suvarga, iii. 14. 4. hanta (exclam.), iii. 6. 1, 4.
suvarna (epith. of hiranya), iii. haras, i. 21. 7; ii. 3. 1.
34. 6. *haritasprga (?), iv. 1. 1.
suvarnantaya, iv. 1. 6. *harinila, iv. 1. 1.
suthotr, iv. 6. 6; 7. 4 (bis). hasa, iii. 25. 8.
sudkta, iii. 4. 1-3. 2 hd + pra, iii. 31. 3; (pple.), i.
Suct,i i. 10. 3. 25. 5.
sitdgdtr, iv. 6. 6; 7. 4 (his). hiinkara, 1. 3. 7; 4. 1, 6, 8; 11. 5;
*sufnurutpa (?), iii. 2. 15. 12. 4, 7, 9; 13. 3, 5; 19. 2; 21. 7;
ilsr + abhi-pra (*ind. of causat.), 31. 2, 3; 33. 3, 5, 9, 10; 34. 1;
ii. 14. 4. 35. 2; 36. 1,3,5,6,8,9; 38.6;
vsr + pra (' approach '), iii. 29. 3. 54. 8; 57. 5; 58. 9; 59. 4; iii. 12.
sopdna, iii. 8. 7. 2, 3; 34. 2.
*Somabrhaspati (dual), i. 58. 9. lhiiikr, i. 3. 4; 4. 1, 6; ii. 2. 9; iii.
SomaVusna Sdtyayajin Prdcina- 34. 2; iv. 10. 1, 11; (intens. pple.),
yogya, iii. 40. 2 v. . 11. 5; 35. 2.
stana, iii. 14. 7. him bha, i. 4. 1.
lstu (' sing the stotra '), i. 59. 12. him bha ova, i. 4. 6.
Vstu + pra, i. 17. 2; ii. 2. 9; iv. 9. himh vo, i. 4. 8.
4; 10. 2, 12. *hiranyadanta, iii. 2. 4, 15.
Vstu + sam, iv. 6. 7; 7. 5 (bis). hum, iii. 10. 10.
*stutaVastra (plur.), iii. 16. 6. hum bag, iii. 10. 3.
VOL. XVI. 34
258 IL. Oertel,
hum bo, iii. 13. 2. Vhr + pari-d, i. 35. 7.

hum bha, iii. 13. 1. Vhr?+prati, ii. 2. 9; iv.9.6; 10. 4, 15.
humn bha omh vac, iv. 8. 6. *Hrtsvaqaya Allakeya, iii. 40. 2 v.
hum ma, iii. 12. 4. *hrdaydgra, i. 10. 1.
*huss (exclam.), iv. 22. 2. heman (adv. locat.), i. 35. 6.
Vhr + abhi-vi-a, iii. 4. 5, 11. Haimavati, see Uma H.
i/hr + pari, i. 52. 8. hotr, iii. 16. 2; 17. 4; 19. 6.
II.
ETYMOLOGIES, ETC.
aksara: yksar, i. 24. 1; 43. 8. prastdva: istu, i. 11. 6.

gk.si. i. 24. 2; 43. 8. Brhaspati: (vaco) brhatyai patih,
antariksa: antah, antaryaksa, i. ii. 2. 5.
20. 4. bhimala: bhima + mtala, i. 57. 1.
Ay&sya: ayam -+ asya, ii. 8. 7; madhuputra: mad adhyabhutt, i.
11. 8. 55. 1.
arkya: rc + ka, iv. 23. 4. mahiya : /mahiy, i. 48. 5.
asu: Vsii, i. 40. 7. Rudra: Vrud, iv. 2. 6.
asura: asu +- vram, iii. 35. 3. rodasi: Vrud, i. 32. 4.
Aiigirasa: aniga + rasa, ii. 11. 9. Vasu: vasu, iv. 2. 3.
&di: Vd +?a,i.11,7. v&iqvcamitra: vigva + mitrac, iii.
Vdh& + &t, i. 19. 2. 3. 6.
&ditya: Vdt + &, iv. 2. 9. Vatasani: gatam + I/su, i. 50.
&varta: Vvrt + &, iii. 33. 7. 4 ff.
uras: uru, iv. 24. 2. sajdta: Vjan + saha, i. 48. 3.
rc: 4/rc, i. 15. 6. samudra: Vdru + sam, i. 25. 4.
g&yatra: g&yann atr&yata, iii. 38. s&man: gi + sam, i. 33. 7; 40. 6;
4. 48. 7; 51. 2 ; iv. 13. 2.
devaqrut: devat&th + 4/qru, i. 14. 3. sama, i. 12. 5.
patainga: 4/pat + aiiga, iii. 35. 2. sat + ama, i. 53. 5; 56. 2;
pacyata: 41pac, i. 56. 6. iv. 23. 3.
pratih&ra: t1hr + prati, i. 11. 9. sindhu: 4si, i. 29. 2.

prasama, prasami: pra + sdman, suvarga : suvar -+ vgam, iii. 14. 4.
i. 15. 4. hari: Vhr, i. 44. 5.
III.
GRAMMATICAL.
The Grantha characters are liable to confuse pa and va, tta and kta,
r and ra, th and dh, dh and y, also long and short vowels, especially u
and vf. There is no distinction made between mma and mama. No
avagraha is used.
Lingual n for n: see note to i. 1. 5. Confusion of i-stems and i-stems:

UV: V, tanuve, iv. 3. 2 (verse) ; suvar, marici, iii. 35. 6.
iii. 14. 3, 4, suvarga, iii. 14. 4. Numerals: see note on i. 10. 4;
Locat. of stems in -an without end- sahasrah saptatih=70000.
ing; as saman, i. 21. 8; 53. 4; Verbs: Vspr, pres. sprndti, see note
aksan, i. 41. 7 ; 43. 9. on iv. 9. 9; +bhun-j according to
,J<xm,ni ,n, ya- llpanisayr-Brrima1na6a. 259
a-conjugation, ii. 10. 4 ff.; /i, tion instead of composition: pa-p-

irregular imperfects samditat, i. man nyafigah, i. 45. 5; ii. 12. 1, 2;
48. 7 (see note) and anvaitat, iii. iii. 37. 7 (bis).
38. 10; lsic, precative dsicydd, Syntax: Superfluous -it: teno, i. 1.
i. 3. 8 (see note); vdd + pari-t, 8; 6. 6; 9. 4; 33. 11; 34. 2, etc.;
past pples paryddatta and par- genit. of time, i. 44. 9; dative of
ydtta side by side, ii. 3; gi, 3d. the infinitive after Vbrui, ii. 15.
sing. pres. Vaye, i. 35. 7; peri- 3; kam after dat. infin., i. 45. 2
phrastic future with plural of (verse); .Vrdh with accusative, L.
37, gdt-
pple: Vmagantni bhavitdrah, 3 ff.; 4/vraQc + a with abla-
tdras smnah.t, i. 38. 3; transitive tive, i. 19. 3; i. 57. 9; 58. 10;
use of passive aorist in -i (?), iii. locat. absolute of pples: atapati,
9. 9 (see note); adverbial gerund, iii. 32. 7; upatapati, iv. 2. 11;
updpapdtam, i. 11. 7. vyusi, iv. 5. 1 ; verb in plural
Composition: nidhanakrta for -ni- after Vaturviftati, i. 17. 2; iii.
krta, i. 35. 6 (see note); apposi- 38. 9.
IV.
1. VERSES.
[ativy&dhi rajanyaV Vuirah, i. 4. patanigam aktam, iii. 35. 1: RV. x.

2, a Vedic reminiscence: see 177. 1, etc.
note.] pataingo vdcam manasd, iii. 36. 2:
aditir dydur aditir, i. 41. 4: RV. RV. x. 177. 2, etc.
i. 89. 10, etc. mayi 'dam manye bhuvanddi, iii.
apaVyamh gopam anipadyamtnam,
17. 6.
iii. 37. 1: RV. i. 164. 31z=x. 177. mahttmanaQ caturo devahl, iii. 2. 2:
3, etc. cf. Chand. U. iv. 3. 6.
dtnm& devadnm i uta martydndnm, iii.
yad dyava indra te Vatam, i. 32. 1:
2. 4: cf. Chand. U. iv. 3. 7. RV. viii. 70. 5 (SV. i. 278; ii.
ayur madt matih pitd, iv. 1. 7. 212.), etc.
inzdram uktham rcam, i. 45. 1. yas saptaraVmir vrsabhas, i. 29. 7:
imnam esdm prthivmn. L. 34. 7: AV. RV. ii. 12. 12, etc.
x. 8. 36. ye 'gnayah purisyah, iv. 3. 3: TS.
utdi 'sadn jyesthah, iii. 10. 12: AV. v. 5. 7. 4, 5; VS. xviii. 67.
x. 8. 28. yebhir vdta i.sitah, i. 34. 6: AV. x.
upd 'smCti gdyata, iii. 38. 6, 8: RV. 8. 35.
ix. 11. 1 (SV. ii. 1, 113), etc. rupam-rupam npratirftpo, 1. 44. 1:
?.saya ete mantrakrtah, i. 45. 2. RV. vi. 47. 18.
catedri vdk parimitd, i. 7. 3; 40. 1: ritpa?h-r4tpamn maghav&, i. 44. 6:
RV. 1. 164. 45, etc. RV. iii. 53. 8.
tat savitur varenyam, iv. 28. 1 ff.: sa no mayobhiih, iv. 3. 2.
RV. iii. 62. 10 (SV. ii. 812), etc. sa yadd vai mriyate, i. 4. 7.
stri smai 'vd 'gre, i. 56. 5.
trydyuwarh kaVyapasya jamadagnes
iv. 3. 1: AV. v. 28. 7. sthilndrh (livastambhantni, i. 10.
[navo-navo bhavasi jdyamdnaI, 9, repeated in 10, but different
iii. 27. 11, Vedic allusion: see in d.
note.]
260 I. Oertel.
2. YAJUSES, ETC.
abhijid asy abhijayydsam, iii. 20. prdn&3 prand3 prada3 hum bha
10. ova, ii. 2. 7.
amo 'ham asmi (longer version), i. mahan mahya samadhatta, iii. 4. 5.
54. 6; (abbreviated), 57. 4. yat purastad vdsi 'ndro, iii. 21. 1.
ara.yasya vatso 'si, iv. 4. 1. vibhiuh purastat sampat paVcat,
uptvartadhvam, iii. 19. 1; 34. 2. iii. 27. 2.
guhd 'si devo 'si, iii. 20. 1. vyusi savita bhavasi, iv. 5. 1.
diVas stha Vrotram, L. 22. 6. gvetagvo darVato harinilo 'si, iv.
devena savitr&prasuitah, iii. 18. 3, 6. 1. 1.
purusah prajatpatis sama, i. 49. 3, satyasya panthd, iii. 27. 10.
4 (bis). somah pavate, iii. 19. 1; 34. 2.
CORREC1'IONS.
P. 80. (Introduction) line 12, and note *, read Journal xv. for xiv.
P. 81. (Text) i. 1. 8, read astdaaphadh for astagdphah.
P. 85. (Text) i. 5. 1, read akar ne for akar ne.
(Translation) i. 5. 7, add " after burns.
P. 86. (Translation) i. 6. 1, add " after immortality.
P. 87. (Text) i. 7. 6, read lo,sto for lostho, and cancel note 7.
P. 115. (Translation) i. 37. 5, read further on for above (?)
P. 122. (Notes) 441 i, read rfipaTh-rfipaTh for ritparm-ripam.
P. 132. (Translation) i. 54. 8, read three times [rc] for [aga ?].
P. 140. (Text) i. 60. 8, read losto for lostho, and cancel note '
P. 145. (Text) ii. 63. 12, 13, read lo,sto for lo,stho, and cancel note 310.
P. 148. (Translation) ii. 66 (end), iiisert 12 before He who.
P. 154. (Notes) 11", read -ah for ah.l.
P. 164. (Translation) iii. 5, line 6, read 4 instead of 3.
P. 166. (Text) iii. 7, line 4, read 4 instead of 3.
P. 168. (Notes) 915, read -yaj- for yaj-.
P. 176. (Translation), iii. 16. 6, read brahman-priest for Brahman priest.
P. 187. (Translation), iii. 27. 11, read Bearer for Burden.
P. 188. (Text) iii. 28. 5, read bahu vyahito for bahuvyahito.
(Notes) 291, read -aiVr- for &iVr-.
P. 201. (Translation) iv. 2. 2, read gapyatri for gayatri.
(Notes) 13, supply aydny.
P. 216. (Text) iv. 19. 2, read sut for sv.
P. 227. line 13, read ativyadhi for ativyadhi.
P. 237. line 43, read kimhca 'pi yo for kimhca 'p iyo.
P. 248. col. 1, line 42 and col. 2, line 47, read 2 v for 1 v.

The Jāiminīya or Talavakāra Upaniṣad Brāhmaṇa

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The Jāiminīya or Talavakāra Upaniṣad Brāhmaṇa

Author(s): Hanns Oertel

THE JAIMINIYA OR TALAVAKARA

TEXT, TRANSLATION, AND NOTES.

BY HANNS OERTEL, PH.D.,

Presented to the Society April, 1893.

*Burnell's discovery of the existence of the JMiminiya Brahmania

MS8. in Private Li?braries qf Southern India (Madras, 1880),

I. 1. 1. prajcdpatir va ida?h trayena vedena' jayad' yad asye

I. I. i. Prajapati verily cornquiered this [universe] by means of

1. 'A. vedena. 2 A. v&jayad. a A. padena. 4hantd. 5A.B. insert da.

I. 2. i. sa yad om iti so 'gnir vag iti prthivy om iti vayur

I. 2. i. Om is Agni (fire), speech is the earth; om is Vdyu

2. 'C. antariks-. 2 B. dpa. 3vaci., 4 B. chel-; C. chil-. '-ca. 6 A.B.

prathame 'nuvatke trtyahi khanda7I.

I. 4. i. tam& vd etak hinikdramh him bhdc iti h Akurvanti. prir

1. 3. j. He utters ov5t ovCt ova hum? bha Oova. By means of

I. 4. i. They utter this same hiiikJra as hint bhilc. Fortunie is

3. 1 ova. I A.B. aiv_. 3 A.B. akrarn-. 4 A. iti. 5 B. -tyamh; C". -tyo

tasmdt tato brdhmana rsikalpo jdyate 'tivyadhi4 rajanyac pftrah.

pratharne 'nuvake caturthai khanda4.

proaches the secret parts of women, therefore thence is born a

4. 4C. jayata itivy-. 5 A. yasat. 6 -ya. 7 insert 'ti. 8 A.B. ndk-

5. i. s& hMi 'sa khala devatc 'pasedhanti1 tisthati. idafi2 vai

6. i. -gobalo vtrsrnah' ka etam &dityam arhati sarnaya 'turn.

I. 5. i. This same base divinity stands daiving away: "This

I. 6. i. - Gobala Vdrsnia said: "Who is able to go through

5. 1 insert 'ti. 2 B.C. tvad. 3 C. arka-. a SC. C. satyarn mehe.

dhyad iti. 2. tad u ho 'vd

1. 7. i. ta eta astdu devatah. et&vad idarh sarvamr. te [.......]

one in this immortality. 2. Further 9adtydyani said "'Thus

I. 7. i. These are these eight divinities. So great is the

6. 1v&'yah, 2A.B. tady; C. ta. 3 G. sy&i. 4 C. atho. IC. om.

eva te lokah. 5. turiyarh vdeo manusy& vadanti 'ti. caturbhdgo

prathame 'nuvake saptama,h khanda,h. prathamo 'nuvakas samdpta1h.

1. 8. i. prajcipatir vCb idam trayena vedenct jayadyad asye

I. 8. 1-2 = I. 1. 1-2. 3. Come now, I will press this threefold

7. 6 C. krtv. 8 A.C. om. evam ..... vidhvahsate. 9B. adds

trayamh vedam rnarmrnrpitva tasminn etad eva 'ksaram apilitam"

8. "0C. pilitam; B. -ti. 1C. va. 13pray-. '4-yayid. '-C. tena; B.

om ity etena i'va "nindya.' 4. t&ny etany asta&. astoksard g&yatri.

1. 10. i. sa' prthaksalilaii kamadughk(ksiti pr&nasawihitam5

Truly by meatns of it Baka Dalbhya forced Indra away from the

I. 10. I. She that milks immortality possessing individual

9. 7'va ninCtya. Is-i; c. 'ksiti. I -hir. lOvijiiyn&d-. "1C. -ah1.

ksarati pcatadh& sahasradha 'yutadha prayutadha [niyutadhl]

di'edfold, thousandfold, ten thousandfold, hundred thousandfold,

10. 10A.B. nirbu-. "1A.B. nikharvaca; C. nikharvadcda. 12C. -nan.

T. 11. i. prajapatih praja asrjata. ta ena?h srs.t ann

I. 12. i. upadravaAih gandharv&psarobhyah'. tasm&t ta upa-

I. 11. i. Prajdipati created creatures. They being created be-

I. 12. i. The upadrava [he gave] to the Gandharvas and Ap-

'. Iva. 2 C. sam-. 3prya-. 4-krto. 5B.C. stuvateva. 'pratihatds.

yandina udgitho 'parahnah pratihairo yad upastamayami lohi-

I. 13. 1. jim4tdn prastdva)h' stanayitnum udgithamh vidyu-

I. 13. t. The thunder-clouds the prastava, the thunder the

nidhanam. svlhdkdravasatkdrdv eva saptamav akarot. 4. te

trtiye 'nuvdke trtiya4 khanzda4.

I. 14. 1. na ha dftredevatas' syCdt. yCdvad dha vCb Citmand6

chand(cas the nidhana ; the exclamationis svdChCt and vasat he

1. 14. i. He should niot be one having the divinities far away.

I. 15. i. deva vdi svarga?h lokam aipsan. ta?i na pay&nd na

rkpaddni parir&ni dAhtnvanta &cyan. te' svargami lokam aja

caturthe 'nuv&ke prathamach khandah.