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 85

hexvi
UPANISHADS. -
II.
ligible. I shall place the three passages together in three parallel lines :
I. Khåndogya-upanishad V, 2, 6 II. Brihad-aranyaka, Madhyandina-sâkhå, XIV, 9, 3, 10: III. Brihad-aranyaka-upanishad, Kanva-sâkha, VI, 3, 5 :
I. Amo nâmâsy amà hi te sarvam idam sa hi gyeshthah II. âmo 'sy amam hi te mayi sa hi III. amamsy a mamhi te mahi sa hi I. sreshtho rågadhipatih sa mâ syaishthyam srai
rågesâno 'dhipatih sa mâ râgesano III.
ragesâno I. shthyam rágyam adhipatyam gamayatv aham evedam II.
dhipatim karotv iti. III.
'dhipatim karotv iti. I. sarvam asaniti. II. III.
The text in the Khandogya-upanishad yields a certain sense, viz. 'Thou art Ama by name, for all this together exists in thee. He is the oldest and best, the king, the sovereign. May he make me the oldest, the best, the king, the sovereign. May I be all this.' This, according to the commentator, is addressed to Prâna, and Ama, though a purely artificial word, is used in the sense of Prana, or breath, in another passage also, viz. Brihad-aranyaka-up. I, 3, 22. If therefore we accept this meaning of Ama, the rest is easy and intelligible.
But if we proceed to the Brihad-aranyaka, in the Madhyandina-sakha, we find the commentator proposing the following interpretation : 'O Mantha, thou art a full knower, complete knowledge of me belongs to thee.' This meaning is obtained by deriving amah from a + man, in the sense of knower, and then taking amam, as a neuter, in the sense of knowledge, derivations which are simply impossible.
Lastly, if we come to the text of the Kanva-såkhở, the grammatical interpretation becomes bolder still. Sankara does not explain the passage at all, which is strange, but Anandagiri interprets amamsi tvam by Thou knowest
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