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THE INDIAN ANTIQUARY
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NOVEMBER, 1928
Heimann14. We ought, of course, to be very grateful for every publication of that sort ; but the real interpretation of the text gets little help from those Vedântic commentators whether Samkara or anyone elsewho constantly interpret it according to their own philosophical tenets. Further, there is a short paper by Hillebrandtio containing a few emendations to our text and another by Professor Sieg18 of the same nature. The present writer always felt the highest consideration for the excellent services rendered by Professor Sieg to Vedic interpretation ; but he feels sorry to say that, with perhaps some very slight exceptions, he finds the suggestions of the professor concerning our Upanişad entirely out of the question.
[When writing the above article I was, unfortunately, unaware of the article on the Kathaka Upanişad by Dr. Faddegon in the Mededeelingen der Kon. Akad. van Weten. schappen, Afd. Letterkunde, Deel 55, Serie A, No. 1 (1923). But as our aims seem to differ widely this has perhaps not done much harm. The excellent work by Professors Belvalkar and Ranade, History of Indian Philosophy, vol. i, came into my hands only after this article had gone to print.)
The word Upanisad has generally been interpreted as 'secret session' and 'secret teaching, secret doctrine.' This interpretation apparently was known already to Anquetil Duperron, who translated it by secretum tegendum; and has been endorsed by Böhtlingk. Roth, Max Müller, Deussen and others. There can, according to my opinion, be no doubt whatsoever that this is the correct interpretation. It is quite true that the verb upa-ni-sadoccurs in very few passages; but when we find it in AV., xix, 41, 1, in the connection tapo dikesam upanişeduh it is quite correctly rendered by Whitney-Lanman17 by 'sat down in attendance upon. In Sal. Br., xi, 2, 3, 7, we find the following words: ghrtam tanvändn rain gandharvd upaniseduh 'the Gandharvas sat down in attendance upon the seers who were sacrificing ghee.' Besides there is not much difference between upa-ni-sad- and upa-sad-, the meaning of which cannot be doubtful. It means 'to sit down near someone,' viz., in order to worship or honour him, to ask him for something, eto. Cf., e.g., RV.1, 72, 5; iii, 14, 5; vi, 1, 6; Taitt. S., ii, 5, 1, 2; M Bh., vii, 5852 ; Raghuv. xvii, 22; Kathdsarits., 108, 21, etc.18 We may also remember the meaning of upa-vis. and the use of this verb especially in the dramatic literature. The preposition upa itself and its use in compounds like upendra, etc., also indicates the real meaning of upal-ni)-pad-.
The noun upanişad consequently means the sitting down (of the pupils) near (the Guru),' viz., in order to partake of his teaching. But apparently this word was not used in connection with the ordinary teaching of the Vedio hymns or the Yajus formulas, which was nowise carried out in secrecy. It was a technical term denominating those sessions of the Guru and his pupil(8) 10 during which secret doctrines, such as those of Brahman-Atman, of
14 Madhvas Kommentar der Kdfhaka Upanipad, Hallo a. S. 1922. 16 ZDMG., Ixviii, p. 579 sq. 16 Aus Indiens Kultur, Fesigabe für Richard von Garbs (1927), p. 129 sq. 17 Atharva Veda Translation, p. 963. 18 Cf. also the meaning of upaniqadin in Bat. Br. IX, 4, 3, 3.
19 The Upanişads, it will be remembered are generally in the form of dialogues between two persons, a teacher and a pupil. Thus, e.g., the Kathaka, where the acting persons are only two, Yama and Naciketas, or the dialogues between Uddalaka and Syeta letu in the Chåndogya Upanisad, etc. Cf. in modern times, e.g., the interviews of Prince Muhammad Dårå Shikoh with the ascetic Babe Lal Das (M. M. Huart et Massignon, J.A., 1926: 2, p. 285 sq. Revue du monde mussulman Ixiii, 1 sq.). Mogul pictures give us a good illustration of these upanigade betwoon teacher and pupil.
