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228
THE INDIAN ANTIQUARY
[ DECEMBER, 1928
"More subtle than the atom, greater even than the greatest, this Atman abides in the secret place of this living being. Not sacrificing127, free from grief, one sees the greatness of the Atman through the grace of the Creator128 (20)
"Sitting he walks far away, lying down he goes everywhere. Who but myself deserves to know that god who is joy and not-joy189 ? (21)
"Bodiless in the bodies, settled amongst the unsettled, great, all-pervading the wise man knowing Atman as such does not come to grief. (22)
"This Atman cannot be understood by teaching130, not by wisdom, nor by extensive learning. He is understood by whom131 he chooses; this Atman reveals his own person.132 (23)
"He who does not desist from bad conduct, who is not at peace nor self-concentrated nor peaceful in his mind will not reach him by sole knowledge. (24)
"To whom clergy and nobility are only a rice-porridge and Death only the saucewho does really know where he is?" 133 (25)
Valli III.
"Those both, who in the world of good actions134 drink righteousness and who have gone into the place of secrecy in the most distant quarter, the Brahman-knowers, the pancagni-knowers,135 the builders of three Naciketa-fires call Shadow and Light.136 (1)
["May we bring forth the Nâciketa-fire which is a bridge to the sacrificers, the eternal, highest Brahman, fearlessness to those who want to cross to the other side. (2)] 137
"Know that the Atman is the passenger and the body the chariot itself; know also that the intellect is the charioteer and the mind is the rein. (3)
"The senses they call the horses, and the objects their goals; the wise call Atman joined by the senses and the mind the enjoyer. 138 (4)
"He who is without understanding and with a mind continuously unyoked, his senses are uncontrolled like the vicious steeds of a charioteer. (5)
"But he who possesses understanding, whose mind is continuously yoked, his senses are duly controlled like the brave steeds of a charioteer. (6)
127 Akratuḥ, cf. kratu in 2, 11 supra.
128 Dhatuprasddát is very doubtful. I have followed the v. 1. dhátuḥ prasádát (thus Wh., H. and G.). This verse occurs in Taitt. Ar. X, 10, 1 and Svet. Up. iii, 20, with slight variants, which do not help us. 129 Thus already Samkara and nowadays Hillebrandt and Geldner. Other translations are not correct. 130 This sounds strange when compared with. vv. 7-9 above.
131 tena should be abolished; it was added by someone who did not understand the construction labhyas
tasya.
139 The last words have been thoroughly misunderstood by all except by Geldner and Hillebrandt. 133 Professor Sieg, I.c. p. 132, translates yasya by in Vergleich zu welchem, which seems scarcely possible and gives no better meaning. S., like Samkara and others, reads odanah.
134 In spite of Samkara, svakrtasya is out of reckoning; we must read sukrtasya.
135 I.e., those who know the doctrine of the five fires as expounded in Chand Up. V, 4 sq. (thus, correctly, Professor Geldner), not those who maintain five sacrificial fires.
136 Atman and Brahman. But as these two are original we need not adopt the somewhat artificial interpretation of the first line suggested by Professor Geldner.
137 Though I do not like to assume interpolations without the very strongest reasons, I still think that this verse must be rejected. It is without meaning here and is chiefly made up from materials takenfrom 2, 1land 16. The suggestion of Professor Geldner, that we should read Naciketam and identify this with Naci ketasam, is, unfortunately, impossible.
188 yuktam in the second line seems impossible; Böhtlingk alters it into yuktaḥ which is, however, wrong. We must then read "yukto. The meaning, however, is not doubtful.
