Upnishad

This document is a digitized copy of "The Upanishads, Translated by F. Max Müller, Part 1" from "The Sacred Books of the East" series, published by Oxford at the Clarendon Press in 1879.

Here's a comprehensive summary of its key aspects, based on the provided text:

Overall Context: The document represents Volume 1 of "The Sacred Books of the East" series, translated by various Oriental scholars and edited by F. Max Müller. Specifically, it contains translations of five key Upanishads:

1. The Khândogya-upanishad
2. The Talavakâra-upanishad (also known as the Kena-upanishad)
3. The Aitareya-aranyaka (which includes the Aitareya-upanishad)
4. The Kaushitaki-brahmana-upanishad
5. The Vâgasaneyi-samhitâ-upanishad (also known as the Isâvâsya or Îsâ Upanishad)

Editor's Preface (F. Max Müller): Müller's preface outlines the purpose and cautions for the series:

• Nature of Original Texts: He warns readers not to expect solely "primeval wisdom" or "religious enthusiasm," but to approach these texts with a scholarly and historical spirit, acknowledging both the "bright" and "dark sides" (commonplace, tedious, repulsive, or difficult passages) of ancient religious thought.
• Difficulties of Translation: Müller emphasizes the challenges of translating ancient thought into modern speech. He highlights the inadequacy of single-word translations for complex concepts like "Âtman" and the need to retain Sanskrit words when English equivalents are misleading. He stresses that translations are approximations and may sound "rugged" or "foreign" to Western ears, but the goal is to convey the original thought as accurately as possible, even if it means sacrificing some idiomatic fluency.
• Historical Basis: The study of ancient religions, he argues, must be placed on a "real and sound, on a more truly historical basis." True love for these traditions involves keen observation of faults to understand and explain them, not just highlighting the beautiful fragments.
• Oral Tradition: Müller explains how many ancient sacred texts were preserved through oral tradition, leading to a "hallowed character" and the acceptance of utterances without criticism. This process, along with circumstantial preservation and the influence of early priesthood, can account for the mixed nature of their contents.
• Value of Complete Translations: Extracts are insufficient; complete and faithful translations are necessary for a comparative study.
• Critique of Previous Approaches: Müller expresses disappointment with superficial or purely aesthetic judgments of these texts, citing scholars like Sir William Jones and Colebrooke. He argues that even seemingly absurd or commonplace passages are integral to the sacred code and important for understanding the growth and decay of religion.
• Scholarly Spirit: He calls for a more discriminating and scholarly approach, not an "enthusiastic sciolist," but one that loves the truth and the whole truth, acknowledging both the sublime and the "stony tracts" and "dark abysses" of the human mind's religious aspirations.

Introduction to the Upanishads (F. Max Müller): This extensive introduction provides historical and critical context for the Upanishads:

• Historical Significance: The Upanishads are presented as the first gateway to understanding ancient Vedic literature and the foundation of Indian literature. They were the first part of Vedic literature to become known outside India through Persian translations commissioned by Dârâ Shukoh in the 17th century, eventually reaching European scholars through Anquetil Duperron's Latin translation in the early 19th century.
• Influence: The Upanishads profoundly influenced European philosophy, notably Arthur Schopenhauer, who saw them as a "greatest privilege" and source of "primeval wisdom." Rammohun Roy, the Indian religious reformer, also drew inspiration from them, seeing them as the "true kernel of the whole Veda" and a basis for revitalizing Indian religious life, even linking their spiritual insights to "true Christianity."
• Position in Vedic Literature: Müller clarifies the chronological placement of the Upanishads within Vedic literature. While later than the Samhitas and Brahmanas, their philosophical seeds date back to the Mantra period (c. 1000-800 BC). They are found integrated within Brahmanas and Aranyakas, belonging to "Sruti" (revealed literature).
• Classification and Age: He discusses the difficulty of precisely dating the numerous Upanishads, distinguishing between older ones embedded in Vedic texts and later, more independent treatises. He acknowledges the vast number of Upanishads and the ongoing efforts to catalogue them.
• Critical Treatment of the Text: Müller emphasizes the reliance on ancient commentaries (like Sankara's) for textual restoration, acknowledging the challenges of textual variations and the need to consider the authority of the commentators. He also touches upon the difficulties of metrical and grammatical emendations, advocating caution and awareness of original readings.
• Meaning of "Upanishad": He explores the etymology, generally accepted as "sitting down near" a teacher, implying secret instruction. He contrasts this with native interpretations focusing on "destruction" of ignorance or "approaching" Brahman.
• List of Works: The introduction includes extensive lists of previously published works on the Upanishads, highlighting the efforts of scholars like Anquetil Duperron, Rammohun Roy, H.T. Colebrooke, E. Röer, E.B. Cowell, and others.

Translations of Specific Texts:

The document then proceeds with the translations, each preceded by a brief introduction detailing its origin and context:

• Khândogya-upanishad: This Upanishad, belonging to the Sama-veda, is presented as a key text for orthodox Indian philosophy (Vedanta). It is structured into eight sections (adhyāyas). The translation highlights Müller's approach to translating complex philosophical concepts, often retaining Sanskrit terms and explaining them. The text delves into the meditation on the syllable "Om" (Udgîtha), exploring its various symbolic meanings and its connection to the cosmic and individual self. It features parables and dialogues illustrating philosophical points, such as the "sevenfold Sâman" and the "fivefold Sâman," and the "sixfoldness" of the Gayatri. The famous dialogue between Uddalaka Aruni and his son Svetaketu, with its recurring "Tat Tvam Asi" ("Thou art That") teaching, is a significant portion.
• Talavakâra-upanishad (Kena-upanishad): Known for its philosophical depth and its direct exploration of Brahman, this Upanishad is discussed in relation to its inclusion in the Talavakara Brahmana. The introduction details its translation history and its significant influence on thinkers like Schopenhauer. The text itself probes the nature of Brahman beyond human comprehension, using analogies of the senses and the cosmic forces that direct them. It also recounts a significant myth about Brahman appearing to the gods after their victory over the Asuras.
• Aitareya-aranyaka: This text is presented as a collection of liturgical and philosophical treatises. The introduction explains its connection to the Mahâvrata ceremony and its role as a repository for ancient Upanishads. The translation details the ritualistic aspects of the Mahâvrata, interweaving them with symbolic interpretations and etymological explorations of Vedic hymns and sounds. It also delves into the "Aitareya-upanishad" proper within the Aranyaka, focusing on the nature of the Self.
• Kaushitaki-brahmana-upanishad: Belonging to the Rig-veda, this Upanishad is introduced with a discussion of its relation to the Kaushitaki Brahmana and the various recensions of its text. The introduction to this section, in particular, details the historical context of the dialogue between King Kitra Gângyâyani and Svetaketu, and the subsequent teachings of Agâtasatru to Bâlâki, highlighting the philosophical journey from understanding the self in cosmic phenomena to the ultimate identity with Brahman. The text explores the concept of Prâna (breath) as Brahman and the cyclical journey of the soul after death through various realms.
• Vâgasaneyi-samhitâ-upanishad (Îsâvâsya Upanishad): As the concluding chapter of the Vâgasaneyi Samhita of the White Yajur-veda, this Upanishad is considered to have an early age due to its placement within the Samhita. The introduction discusses its unique character, emphasizing the integration of works (karma) as preparation for knowledge (vidyâ). It explores concepts like the personal name of the highest being ("Îsa"), the distinction between sambhati and asambhati, and the necessity of understanding both knowledge and "not-knowledge" (which Müller interprets as works performed without selfish motives) to overcome death and attain immortality. Müller engages with the complexities of interpreting these verses, referencing various commentaries and philosophical viewpoints.

General Themes and Philosophical Concepts: Across these Upanishads, several core themes emerge:

• Brahman: The ultimate, all-pervading reality, often identified with Âtman (the Self).
• Âtman: The individual self, which is ultimately identical with Brahman.
• Om (Udgîtha): The sacred syllable representing Brahman, explored through various symbolic meanings and meditations.
• Prâna: Breath, life, and the conscious self, often presented as a manifestation or aspect of Brahman.
• The Path to Liberation: The Upanishads discuss various paths and disciplines (meditation, knowledge, ethical conduct) leading to liberation from the cycle of birth and death.
• Cosmology and Ontology: They describe the creation of the universe, the nature of the elements, and the relationship between the microcosm and the macrocosm.
• Ritual and Knowledge: The relationship between Vedic rituals (karma-kânda) and philosophical knowledge (gñâna-kânda) is a recurring theme, with an emphasis on the superiority of knowledge for ultimate liberation.

The document is a foundational text for the study of Indian philosophy and religion, offering deep insights into the speculative and theological thought of ancient India, as meticulously translated and edited by F. Max Müller and his collaborators.