Upanishads (Müller) — II, 3, 5

The Upanishads, Part 1 (SBE01): Aitareya-Âranyaka: ... | Internet Sacred Text ArchiveSacred Texts Hinduism Index Previous Next Buy this Book at Amazon.com *The Upanishads, Part 1 (SBE01)*, by Max Müller, [1879], at sacred-texts.com ### FIFTH KHA*N**D*A. 1. This (nishkevalya-*s*astra) becomes perfect as a thousand of B*ri*hatî verses. 2. Some teachers (belonging to a different Sâkhâ) recognise a thousand of different metres (not of B*ri*hatîs only). They say: 'Is another thousand (a thousand of other verses) good? Let us say it is good.' 3. Some say, a thousand of Trish*t*ubh verses, others a thousand of *G*agatî verses, others a thousand of Anush*t*ubh verses. 4. This has been said by a *Ri*shi (Rv. X, 124, 9):-- 5. 'Poets through their understanding discovered Indra dancing an Anush*t*ubh.' This is meant to say: They discovered (and meditated) in speech (called Anush*t*ubh)--at that time (when they worshipped the uktha)--the Prâ*n*a (breath) connected with Indra. 6. He (who takes the recited verses as Anush*t*ubhs) is able to become celebrated and of good report. 7. No! he says; rather is such a man liable to die before his time. For that self (consisting of Anush*t*ubhs) is incomplete. For if a man confines himself to speech, not to breath, then driven by his mind, he does not succeed with speech 1. 8. Let him work towards the B*ri*hatî, for the B*ri*hatî (breath) is the complete self. 9. That self (*g*îvâtman) is surrounded on all sides by members. And as that self is on all sides surrounded by members, the B*ri*hatî also is on all sides surrounded by metres 2. 10. For the self (in the heart) is the middle of these members, and the B*ri*hatî is the middle of the metres. 11. 'He is able to become celebrated and of good report, but (the other) able to die before his time,' thus he said. For the B*ri*hatî is the complete self, therefore let him work towards the B*ri*hatî (let him reckon the *s*astra recitation as a thousand B*ri*hatîs). ### Footnotes 228:1 This passage is obscure, and probably corrupt. I have followed the commentator as much as possible. He says: 'If the Hot*ri* priest proceeds with reciting the *s*astra, looking to the Anush*t*ubh, which is speech, and not to the thousand of B*ri*hatîs which are breath, then, neglecting the B*ri*hatî (breath), and driven by his mind to the Anush*t*ubh (speech), he does not by his speech obtain that *s*astra. For in speech without breath the Hot*ri* cannot, through the mere wish of the mind, say the *s*astra, the activity of all the senses being dependent on breath.' The commentator therefore takes vâgabhi for vâ*k*am abhi, or for some old locative case formed by abhi. He also would seem to have read prâ*n*e na. One might attempt another construction, though it is very doubtful. One might translate, 'For that self, which is speech, is incomplete, because he understands if driven to the mind by breath, not (if driven) by speech.' 228:2 Either in the *s*astra, or in the list of metres, there being some that have more, others that have less syllables. Next: II, 3, 6