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 82

INTRODUCTION.
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that it is difficult to explain how so rare a word as yâthatathyatah could have been introduced into the text.
In verse no one feels tempted to propose the omission of eva in anyad âhur avidyaya, while in verse 11, an eva inserted after vidyam ka would certainly improve the metre.
In verse 15 the expression satyadharmaya drishtaye is archaic, but perfectly legitimate in the sense of 'that we may see the nature of the True,' or 'that we see him whose nature is true.' When this verse is repeated in the Maitr. Up. VI, 35, we find instead, satyadharmaya vishnave, for the true Vishnu.' But here, again, no sound critic would venture to correct a mistake, intentional or unintentional, which is sanctioned both by the MSS. of the text and by the commentary.
Such instances, where every reader feels tempted at once to correct the textus receptus, occur again and again, and when they seem of any interest they have been mentioned in the notes. It may happen, however, that the correction, though at first sight plausible, has to be surrendered on more mature consideration. Thus in the Vagasaneyi-samhita-upanishad, verse 2, one feels certainly inclined to write evam tve nânyatheto 'sti, instead of evam tvayi nânyatheto 'sti. But tve, if it were used here, would probably itself have to be pronounced dissyllabically, while tvayi, though it never occurs in the Rig-veda, may well keep its place here, in the last book of the Vagasaneyisamhità, provided we pronounce it by synizesis, i. e. as one syllable.
Attempts have been made sometimes to go beyond Sankara, and to restore the text, as it ought to have been originally, but as it was no longer in Sankara's time. It is one thing to decline to follow Sankara in every one of his interpretations, it is quite another to decline to accept the text which he interprets. The former is inevitable, the latter is always very precarious.
Thus I see, for instance, that M. Regnaud, in the Errata to the second volume of his excellent work on the Upanishads (Matériaux pour servir à l'histoire de la philosophie de l'Inde, 1878) proposes to read in the Brihad-aranyaka
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