{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/sbe15/sbe15097.htm","path":"hin/sbe15/sbe15097.htm","source_url":"https://sacred-texts.com/hin/sbe15/sbe15097.htm","text":"The Upanishads, Part 2 (SBE15), by Max M\u00fcller, [1879]\n1. The earth is the essence of all these things, water is the essence of the earth, plants of water, flowers of plants, fruits of flowers, man of fruits, seed of man.\n2. And Prag\u00e2pati thought, let me make an abode for him, and he created a woman (Satar\u00fbp\u00e2).\nT\u00e2m 3 srishtv\u00e2dha up\u00e2sta, tasm\u00e2t striyam adha up\u00e2s\u00eeta. Sa etam pr\u00e2\u00f1kam gr\u00e2v\u00e2nam \u00e2tmana eva samudap\u00e2rayat, tenain\u00e2m abhyasrigat.\n3. Tasy\u00e2 vedir upastho, lom\u00e2ni barhis, karm\u00e2dhishavane, samiddho 1 madhyatas, tau mushkau. Sa y\u00e2v\u00e2n ha vai v\u00e2gapeyena yagam\u00e2nasya loko bhavati t\u00e2v\u00e2n asya loko bhavati ya evam vidv\u00e2n adhopah\u00e2sam karaty a sa 2 str\u00eenam sukritam vri\u1e45kte 'tha ya idam avidv\u00e2n adhopah\u00e2sam karaty \u00e2sya striyah sukritam vri\u00f1gate.\n4. Etad dha sma vai tadvidv\u00e2n Udd\u00e2laka \u00c2runir \u00e2haitad dha sma vai tadvidv\u00e2n N\u00e2ko Maudgalya \u00e2haitad dha sma vai tadvidv\u00e2n Kum\u00e2rah\u00e2rita \u00e2ha, bahavo mary\u00e2 br\u00e2hman\u00e2yan\u00e2 3 nirindriy\u00e2 visukrito'sm\u00e2l lok\u00e2t prayanti 4 ya idam avidv\u00e2mso 'dhopah\u00e2sam karant\u00eeti. Bahu v\u00e2 5 idam suptasya va g\u00e2grato v\u00e2 retah skandati,\n5. Tad abhimrised anu v\u00e2 mantrayeta yan me 'dya retah prithiv\u00eem ask\u00e2nts\u00eed yad oshadh\u00eer apy asarad yad apah, idam aham tad reta \u00e2dade punar m\u00e2m aitv indriyam punas tegah punar bhagah, punar agnayo 6 dhishny\u00e2 yath\u00e2sth\u00e2nam kalpant\u00e2m, ity an\u00e2mik\u00e2\u1e45gushth\u00e2bhy\u00e2m \u00e2d\u00e2y\u00e2ntarena stanau v\u00e2 bhruvau v\u00e2 nimri\u00f1gy\u00e2t 7.\n6. If a man see himself in the water 8, he should\nrecite the following verse: 'May there be in me splendour, strength, glory, wealth, virtue.'\nShe is the best of women whose garments are pure 1. Therefore let him approach a woman whose garments are pure, and whose fame is pure, and address her.\n7. If she do not give in 2, let him, as he likes, bribe her (with presents). And if she then do not give in, let him, as he likes, beat her with a stick or with his hand, and overcome her 3, saying: 'With manly strength and glory I take away thy glory,'--and thus she becomes unglorious 4.\n8. If she give in, he says: 'With manly strength and glory I give thee glory,'--and thus they both become glorious.\n9. Sa y\u00e2m ikkhet k\u00e2mayeta meti tasy\u00e2m artham nisht\u00e2ya 5 mukhena mukham sandh\u00e2yopastham asy\u00e2 abhimrisya gaped a\u1e45g\u00e2da\u1e45g\u00e2t sambhavasi hriday\u00e2d adhi g\u00e2yase, sa tvam a\u1e45gakash\u00e2yo 6 'si digdhaviddh\u00e2m 7 iva m\u00e2dayem\u00e2m am\u00fbm may\u00eeti 8.\n10. Atha y\u00e2m ikkhen na garbham dadh\u00eeteti 9 tasy\u00e2m artham nisht\u00e2ya mukhena mukham sandh\u00e2y\u00e2bhipr\u00e2ny\u00e2p\u00e2ny\u00e2d indriyena te retas\u00e2 reta \u00e2dada ity aret\u00e2 10 eva bhavati.\n11. Atha y\u00e2m ikkhed garbham dadh\u00eeteti tasy\u00e2m artham nisht\u00e2ya mukhena mukham sandh\u00e2y\u00e2p\u00e2ny\u00e2bhipr\u00e2ny\u00e2d indriyena te ret\u00e2sa reta \u00e2dadh\u00e2m\u00eeti garbhiny eva bhavati.\n12. Now again, if a man's wife has a lover and the husband hates him, let him (according to rule) 1 place fire by an unbaked jar, spread a layer of arrows in inverse order 2, anoint these three arrow-heads 3 with butter in inverse order, and sacrifice, saying: 'Thou hast sacrificed in my fire, I take away thy up and down breathing, I here 4.'\n'Thou hast sacrificed in my fire, I take away thy sons and cattle, I here.'\n'Thou hast sacrificed in my fire, I take away thy sacred and thy good works, I here.'\n'Thou hast sacrificed in my fire, I take away thy hope and expectation, I here.'\nHe whom a Br\u00e2hmana who knows this curses, departs from this world without strength and without good works. Therefore let no one wish even for sport with the wife of a Srotriya 5 who knows this, for he who knows this, is a dangerous enemy.\n13. When the monthly illness seizes his wife, she\nshould for three days not drink from a metal vessel, and wear a fresh dress. Let no Vrishala or Vrishal\u00ee (a S\u00fbdra man or woman) touch her. At the end of the three days, when she has bathed, the husband should make her pound rice 1.\n14. And if a man wishes that a white son should be born to him, and that he should know one Veda, and live to his full age, then, after having prepared boiled rice with milk and butter, they should both eat, being fit to have offspring.\n15. And if a man wishes that a reddish 2 son with tawny eyes should be born to him, and that he should know two Vedas, and live to his full age, then, after having prepared boiled rice with coagulated milk and butter, they should both eat, being fit to have offspring.\n16. And if a man wishes that a dark son should be born to him with red eyes, and that he should know three Vedas, and live to his full age, then, after having prepared boiled rice with water and butter, they should both eat, being fit to have offspring.\n17. And if a man wishes that a learned daughter should be born to him, and that she should live to her full age, then, after having prepared boiled rice with sesamum and butter, they should both eat, being fit to have offspring.\n18. And if a man wishes that a learned son should be born to him, famous, a public man, a popular speaker, that he should know all the Vedas, and that\nhe should live to his full age, then, after having prepared boiled rice with meat and butter, they should both eat, being fit to have offspring. The meat should be of a young or of an old bull.\n19. And then toward morning, after having, according to the rule of the Sth\u00e2l\u00eep\u00e2ka (pot-boiling), performed the preparation of the \u00c2gya (clarified butter 1), he sacrifices from the Sth\u00e2l\u00eep\u00e2ka bit by bit, saying: 'This is for Agni, Sv\u00e2h\u00e2! This is for Anumati, Sv\u00e2h\u00e2! This is for the divine Savitri, the true creator, Sv\u00e2h\u00e2!' Having sacrificed, he takes out the rest of the rice and eats it, and after having eaten, he gives it to his wife. Then he washes his hands, fills a water-jar, and sprinkles her thrice with it, saying: 'Rise hence, O Visv\u00e2vasu 2, seek another blooming girl, a wife with her husband.'\n20. Then he embraces her, and says: 'I am Ama (breath), thou art S\u00e2 (speech) 3. Thou art S\u00e2 (speech), I am Ama (breath). I am the S\u00e2man, thou art the Rik 4. I am the sky, thou art the earth. Come, let us strive together, that a male child may be begotten 5.'\n21. Ath\u00e2sy\u00e2 \u00fbr\u00fb vih\u00e2payati, vigih\u00eeth\u00e2m dy\u00e2v\u00e2prithiv\u00ee iti tasy\u00e2m artham nisht\u00e2ya mukhena mukham sandh\u00e2ya trir en\u00e2m anulom\u00e2m 1 anum\u00e2rshti, Vishnur yonim kalpayatu, Tvasht\u00e2 r\u00fbp\u00e2ni pimsatu, \u00e2si\u00f1katu Prag\u00e2patir Dh\u00e2t\u00e2 garbham dadhatu te. Garbham dhehi Sin\u00eev\u00e2li, garbham dhehi prithushtuke, garbham te Asvinau dev\u00e2v \u00e2dhatt\u00e2m pushkarasragau.\n22. Hiranmay\u00ee aran\u00ee y\u00e2bhy\u00e2m nirmanthat\u00e2m 2 asvinau 3, tam te garbham hav\u00e2mahe 4 dasame m\u00e2si s\u00fbtave. Yath\u00e2gnigarbh\u00e2 prithiv\u00ee, yath\u00e2 dyaur indrena garbhin\u00ee, v\u00e2yur dis\u00e2m yath\u00e2 garbha evam garbham dadh\u00e2m\u00ee te 'sav iti 5.\n23. Soshyant\u00eem 6 adbhir abhyukshati. Yath\u00e2 v\u00e2yuh 7 pushkarin\u00eem sami\u00f1gayati sarvatah, ev\u00e2 te garbha egatu sah\u00e2vaitu gar\u00e2yun\u00e2. Indrasy\u00e2yam vragah kritah s\u00e2rgalah 8 saparisrayah 9, tam indra nirgahi garbhena s\u00e2var\u00e2m 10 saheti.\n24 1. When the child is born, he prepares the fire, places the child on his lap, and having poured prishad\u00e2gya, i.e. dadhi (thick milk) mixed with ghrita (clarified butter) into a metal jug, he sacrifices bit by bit of that prishad\u00e2gya, saying: 'May I, as I increase in this my house, nourish a thousand! May fortune never fail in his race, with offspring and cattle, Sv\u00e2h\u00e2!'\n'I offer to thee. in my mind the vital breaths which are in me, Sv\u00e2h\u00e2!'\n'Whatever 2 in my work I have done too much, or whatever I have here done too little, may the wise Agni Svishtakrit make this right and proper for us, Sv\u00e2h\u00e2!'\n25. Then putting his mouth near the child's right ear, he says thrice, Speech, speech 3! After\nthat he pours together thick milk, honey, and clarified butter, and feeds the child with (a ladle of) pure gold 1, saying: 'I give thee Bh\u00fbh, I give thee Bhuvah, I give thee Svah 2. Bh\u00fbr, Bhuvah, Svah, I give thee all 3.'\n26 4. Then he gives him his name, saying: 'Thou art Veda;' but this is his secret name 5.\n27. Then he hands the boy to his mother and gives him her breast, saying: 'O Sarasvat\u00ee, that breast of thine which is inexhaustible, delightful, abundant, wealthy, generous, by which thou cherishest all blessings, make that to flow here 6.'\n28 7. Then he addresses the mother of the boy:\n'Thou art Il\u00e2 Maitr\u00e2varun\u00ee: thou strong woman hast born a strong boy. Be thou blessed with strong children thou who hast blessed me with a strong child.'\nAnd they say of such a boy: 'Ah, thou art better than thy father; ah, thou art better than thy grandfather. Truly he has reached the highest point in happiness, praise, and Vedic glory who is born as the son of a Br\u00e2hmana that knows this.'\n215:1 According to the rules laid down in the proper Grihya-s\u00fbtras.\n215:2 This Br\u00e2hmana is inserted here because there is supposed to be some similarity between the preparation of the Sr\u00eemantha and the Putramantha, or because a person who has performed the Sr\u00eemantha is fit to perform the Putramantha. Thus Sa\u1e45kara says: Pr\u00e2nadarsinah sr\u00eemantham karma kritavatah putramanthe 'dhik\u00e2rah. Yad\u00e2 putramantham kik\u00eershati tad\u00e2 sr\u00eemantham kritv\u00e2 rituk\u00e2lam patny\u00e2h (brahmakaryena) prat\u00eekshata iti.\n215:3 I have given those portions of the text which did not admit of translation into English, in Sanskrit. It was not easy, however, to determine always the text of the K\u00e2nva-s\u00e2kh\u00e2. Poley's text is not always correct, and Roer seems simply to repeat it. Sa\u1e45kara's commentary, which is meant for the K\u00e2nva text, becomes very short towards the end of the Upanishad. It is quite sufficient for the purpose of a translation, but by no means always for restoring a correct text. MS. Wilson 369, which has been assigned to the K\u00e2nva-s\u00e2kh\u00e2, and which our Catalogue attributes to the same school, gives the M\u00e2dhyandina text, and so does MS. Mill 108. I have therefore collated two MSS. of the India Office, which Dr. Rost had the kindness to select for me, MS. 375 and MS. 1973, which I call A. and B.\n216:1 Roer reads samidho, but Sa\u1e45kara and Dvivedaga\u1e45ga clearly presuppose samiddho, which is in A. and B.\n216:2 Roer has \u00e2s\u00e2m sa str\u00een\u00e2m, Poley, A. and B. have \u00e2s\u00e2m str\u00een\u00e2m. Sa\u1e45kara. (MS. Mill 64) read \u00e2 sa str\u00een\u00e2m, and later on \u00e2sya striyah, though both Roer and Poley leave out the \u00e2 here too (\u00e2 asyeti khedah).\n216:3 Br\u00e2hman\u00e2yan\u00e2h, the same as brahmabandhavah, i.e. Br\u00e2hmans by descent only, not by knowledge.\n216:4 Narakam gakkhant\u00eetyarthah. Dvivedaga\u1e45ga.\n216:5 Bahu v\u00e2 svalpam v\u00e2.\n216:6 The M\u00e2dhyandina text has agnayo, and Dvivedaga\u1e45ga explains it by dh\u00eeshny\u00e2 agnayah sar\u00eerasthit\u00e2h. Poley and Roer have punar agnir dhishny\u00e2, and so have A. and B.\n216:7 Nirmrigy\u00e2t, A.; nimri\u00f1gy\u00e2t, B.\n216:8 Dvivedaga\u1e45ga adds, retoyon\u00e2v udake retahsikas tatra svakkh\u00e2y\u00e2darsane pr\u00e2yaskittam \u00e2ha.\n217:1 Trir\u00e2travratam kritv\u00e2 katurtha 'hni sn\u00e2t\u00e2m.\n217:2 Instead of connecting k\u00e2mam with dady\u00e2t, Dvivedaga\u1e45ga explains it by yath\u00e2sakti.\n217:3 Atikram, scil. maithun\u00e2ya.\n217:4 Bandhy\u00e2 durbhag\u00e2.\n217:5 Nisht\u00e2ya, A. B.; nishth\u00e2ya, Roer, Poley; the same in \u00a7 10.\n217:6 Sa tvam a\u1e45g\u00e2n\u00e2m kash\u00e2yo raso 'si.\n217:7 Vishaliptasaraviddh\u00e2m mrig\u00eem iva.\n217:8 M\u00e2dayeti is the reading of the M\u00e2dhyandina text. Poley, Roer, A. and B. read m\u00e2dayem\u00e2m am\u00fbm may\u00eeti. \u00c2nandagiri has mrig\u00eem iv\u00e2m\u00fbm madiy\u00e2m striyam me m\u00e2daya madvas\u00e2m kurv ityarthah. Dvivedaga\u1e45ga explains m\u00e2dayeti.\n217:9 R\u00fbpabhramsayauvanah\u00e2nibhay\u00e2t.\n217:10 Agarbhin\u00ee.\n218:1 \u00c2vasathy\u00e2gnim eva pragv\u00e2lya.\n218:2 Paskim\u00e2gram dakshin\u00e2gram v\u00e2 yath\u00e2 sy\u00e2t tath\u00e2.\n218:3 Tisrah is left out by Roer and Poley, by A. and B.\n218:4 I have translated according to the K\u00e2nva text, as far as it could be made out. As there are four imprecations, it is but natural that tisrah should be left out in the K\u00e2nva text. It is found in the M\u00e2dhyandina text, because there the imprecations are only three in number, viz. the taking away of hope and expectation, of sons and cattle, and of up and down breathing. Instead of as\u00e2v iti, which is sufficient, the M\u00e2dhyandina text has as\u00e2v iti n\u00e2ma grihn\u00e2ti, and both \u00c2nandagiri and Dvivedaga\u1e45ga allow the alternative, \u00e2tmanah satror v\u00e2 n\u00e2ma grihn\u00e2ti, though asau can really refer to the speaker only.\n218:5 Roer reads dv\u00e2rena; Poley, A. and B. d\u00e2rena; the M\u00e2dhyandinas p. 219 g\u00e2y\u00e2y\u00e2. Sa\u1e45kara, according to Roer, interprets dv\u00e2rena, but it seems that dv\u00e2rena is used here in the singular, instead of the plural. See P\u00e2raskara Grihya-s\u00fbtras I, 11.\n219:1 To be used for the ceremony described in \u00a7 14 seq.\n219:2 Kapilo varnatah pi\u1e45galah pi\u1e45g\u00e2kshah.\n220:1 Karum srapayitv\u00e2.\n220:2 Name of a Gandharva, as god of love. See Rig-veda X, 85, 22. Dvivedaga\u1e45ga explains the verse differently, so that the last words imply, I come together with my own wife.\n220:3 Because speech is dependent on breath, as the wife is on the husband. See Kh\u00e2nd. Up. I, 6, 1.\n220:4 Because the S\u00e2ma-veda rests on the Rig-veda.\n220:5 This is a verse which is often quoted and explained. It occurs in the Atharva-veda XIV, 71, as 'amo 'ham asmi si tvam, s\u00e2m\u00e2ham asmy rik tvam, dyaur aham prithiv\u00ee tvam; t\u00e2v iha sam bhav\u00e2va prag\u00e2m \u00e2 ganay\u00e2vahai.'\nHere we have the opposition between amah and s\u00e2, while in the Ait. Br\u00e2hmana VIII, 27, we have amo 'ham asmi sa tvam, giving amah in opposition to sa. It seems not unlikely that this p. 221 was an old proverbial formula, and that it meant originally no more than 'I am he, and thou art she.' But this meaning was soon forgotten. In the Kh\u00e2nd. Up. I, 6, 1, we find s\u00e2 explained as earth, ama as fire (Sacred Books of the East, vol. i, p. 13). In the Ait. Br\u00e2hmana s\u00e2 is explained as Rik, ama as S\u00e2man. I have therefore in our passage also followed the interpretation of the commentary, instead of rendering it, 'I am he, and thou art she; thou art she, and I am he.'\n221:1 Anulomam, m\u00fbrdh\u00e2nam \u00e2rabhya p\u00e2d\u00e2ntam.\n221:2 Nirmathitavantau.\n221:3 Asvinau devau, M\u00e2dhyandina text.\n221:4 Dadh\u00e2mahe, M\u00e2dhyandina text. Instead of s\u00fbtave, A. has s\u00fbyate, B. s\u00fbtaye.\n221:5 Iti n\u00e2ma grihn\u00e2ti, M\u00e2dhyandina text. Sa\u1e45kara says, as\u00e2v iti tasy\u00e2h. \u00c2nandagiri says, as\u00e2v iti patyur v\u00e2 nirdesah; tasy\u00e2 n\u00e2ma grihn\u00e2t\u00eeti p\u00fbrvena sambandhah. Dvivedaga\u1e45ga says, ante bhart\u00e2s\u00e2v aham iti sv\u00e2tmano n\u00e2ma grihn\u00e2ti, bh\u00e2ry\u00e2y\u00e2 v\u00e2.\n221:6 See P\u00e2raskara Grihya-s\u00fbtra I. 16 seq.\n221:7 Vat\u00e2h, M.\n221:8 Argaday\u00e2 nirodhena saha vartam\u00e2nah s\u00e2rgadah, Dvivedaga\u1e45ga.\n221:9 Saparisrayah, parisrayena pariveshtanena gar\u00e2yun\u00e2 sahitah, Dvivedaga\u1e45ga.\n221:10 S\u00e2var\u00e2m is the reading given by Poley, Roer, A. and B. p. 222 \u00c2nandagiri explains: garbhanihsaran\u00e2nantaram y\u00e2 m\u00e2msapes\u00ee nirgakkhati s\u00e2var\u00e2, t\u00e2m ka nirgamayety arthah. Dvivedaga\u1e45ga (ed. Weber) writes: nirgamyam\u00e2nam\u00e2msapes\u00ee s\u00e2-avarasabdav\u00e2ky\u00e2, tam s\u00e2varam ka nirgamaya.\n222:1 These as well as the preceding rules refer to matters generally treated in the Grihya-s\u00fbtras; see \u00c2sval\u00e2yana, Grihya-s\u00fbtras I, 13 seq.; P\u00e2raskara, Grihya-s\u00fbtras I, 11 seq.; S\u00e2\u1e45k\u00e2kyana, Grihya-s\u00fbtras I, 19 seq. It is curious, however, that \u00c2sval\u00e2yana I, 13, 1, refers distinctly to the Upanishad as the place where the pumsavana and similar matters were treated. This shows that the Upanishads were known before the composition of the Grihya-s\u00fbtras, and explains perhaps, at least partially, why the Upanishads were considered as rahasya. \u00c2sval\u00e2yana says, 'Conception, begetting of a boy, and guarding the embryo are to be found in the Upanishad. But if a man does not read the Upanishad, let him know that he should feed his wife,' &c. N\u00e2r\u00e2yana explains that \u00c2sval\u00e2yana here refers to an Upanishad which does not exist in his own S\u00e2kh\u00e2, but he objects to the conclusion that therefore the garbh\u00e2dh\u00e2na and other ceremonies need not be performed, and adds that some hold it should be performed, as prescribed by Saunaka and others.\n222:2 \u00c2sval\u00e2yana, Grihya-s\u00fbtra I, 10, 23.\n222:3 Tray\u00eelakshan\u00e2 v\u00e2k tvayi pravisatv iti gapato 'bhipr\u00e2yah.\n223:1 Cf. P\u00e2raskara Grihya-s\u00fbtras I, 16, 4, an\u00e2mikay\u00e2 suvarn\u00e2ntarhitay\u00e2; S\u00e2\u1e45kh\u00e2yana, Grihya-s\u00fbtras I, 24, pr\u00e2sayeg g\u00e2tarupena.\n223:2 Bh\u00fbr bhuvah svah are explained by Dvivedaga\u1e45ga as the Rig-veda, Yagur-veda, and S\u00e2ma-veda. They might also be earth, air, and heaven. See S\u00e2\u1e45kh\u00e2yana, Grihya-s\u00fbtras 1, 24; Bhur rigvedam tvayi dadh\u00e2mi, &c.\n223:3 The M\u00e2dhyandinas add here another verse, which the father recites while he strokes his boy: 'Be a stone, be an axe, be pure gold. Thou art my Self, called my son; live a hundred harvests.' The same verse occurs in the \u00c2sval\u00e2yana Grihya-s\u00fbtras I, 15, 3.\n223:4 The two ceremonies, here described, are the \u00e2yushya-karman and the medh\u00e2ganana. They are here treated rather confusedly. P\u00e2raskara (Grihya-s\u00fbtras I, 16, 3) distinguishes the medh\u00e2ganana and the \u00e2yushya. He treats the medh\u00e2ganana first, which consists in feeding the boy with honey and clarified butter, and saying to him bh\u00fbs tvayi dadh\u00e2mi, &c. The \u00e2yushya consists in repeating certain verses in the boy's ear, wishing him a long life, &c. In \u00c2sval\u00e2yana's Grihya-s\u00fbtras, I, 15, 1 contains the \u00e2yushya, I, 15, 2 the medh\u00e2ganana. S\u00e2\u1e45kh\u00e2yana also (I, 24) treats the \u00e2yushya first, and the medh\u00e2ganana afterwards, and the same order prevails in the M\u00e2dhyandina text of the Brihad\u00e2ranyaka-upanishad.\n223:5 In the M\u00e2dhyandina text these acts are differently arranged.\n223:6 Rig-veda I, 164, 49.\n223:7 These verses are differently explained by various commentators. \u00c2nandagiri explains il\u00e2 as stuty\u00e2, bhogy\u00e2. He derives Maitr\u00e2varun\u00ee p. 224 from Maitr\u00e2varuna, i.e. Vasishtha, the son of Mitr\u00e2varunau, and identifies her with Arundhat\u00ee. Dvivedaga\u1e45ga takes id\u00e2 as bhogy\u00e2, or id\u00e2p\u00e2tr\u00ee, or prithiv\u00eer\u00fbp\u00e2, and admits that she may be called Maitr\u00e2varun\u00ee, because born of Mitr\u00e2varunau. V\u00eere is rightly taken as a vocative by Dvivedaga\u1e45ga, while \u00c2nandagiri explains it as a locative, mayi nimittabh\u00fbte. One expects ag\u00eeganah instead of ag\u00eeganat, which is the reading of A. and B. The reading of the M\u00e2dhyandinas, \u00e2g\u00eeganath\u00e2h, is right grammatically, but it offends against the metre, and is a theoretical rather than a real form. If we read ag\u00eeganah, we must also read akarah, unless we are prepared to follow the commentator, who supplies bhavat\u00ee.","title":"The Upanishads, Part 2 (SBE15): Brihad\u00e2ranyaka Upan...","type":"page"}