Upnishad

SR No.: 007670
Original Sutra Author: N/A
Author: Max Muller
Publisher: Oxford
Publication Year: 1879
Total Pages: 1835
Language: English
Classification: Book_English
File Size: 35 MB

Page 100

INTRODUCTION.
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såman, followed by a Vamsa; next, some similar matter and another Vamsa. Then ($$ 135–138) comes the Kenaupanishad (Talavakâra). The last book is the Årsheya. The Upanishad forms the tenth anuvâka of the fourth chapter, not the beginning of a ninth chapter, as Sankara remarks.'
The Kena-upanishad has been frequently published and translated. It forms part of Dara Shukoh's Persian, and Anquetil Duperron's Latin translations. It was several times published in English by Rammohun Roy (Translations of Several Principal Books, Passages, and Texts of the Veda, London, 1832, p. 41), in German by Windischmann, Poley, and others. It has been more or less fully discussed by Colebrooke, Windischmann, Poley, Weber, Röer, Gough, and Regnaud in the books mentioned before.
Besides the text of this Upanishad contained in the Brahmana of the Sâma-veda, there is another text, slightly differing, belonging to the Atharva-veda, and there are commentaries on both texts (Colebrooke, Misc. Essays, 1873, II, p. 80).
III. THE AITAREYA-ARANYAKA. In giving a translation of the Aitareya-upanishad, I found it necessary to give at the same time a translation of that portion of the Aitareya-aranyaka which precedes the Upanishad. The Aranyakas seem to have been from the beginning the proper repositories of the ancient Upanishads, though it is difficult at first sight to find out in what relation the Upanishads stood to the Åranyakas. The Åranyakas are to be read and studied, not in the village (grame), but in the forest, and so are the Upanishads. But the subjects treated in the Upanishads belong to a very different order from those treated in the other portions of the Aranyakas, the former being philosophical, the latter liturgical.
The liturgical chapters of the Aranyakas might quite as well have formed part of the Brahmanas, and but for the restriction that they are to be read in the forest, it is difficult to distinguish between them and the Brahmanas. The
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