SVETASVATARA- UPANISHAD.
V
FIRST ADHYAYA.
i. The Brahma-students say: Is Brahman the cause 1 ? Whence are we born ? Whereby do we live, and whither do we go ? O ye who know Brahman, (tell us) at whose command we abide, whether in pain or in pleasure ?
1 This translation seems the one which Sankara himself prefers, for on p. 277, when recapitulating, he says, kim brahma k&ra/zam ahosvit Ml&di. In comparing former translations, whether by Weber, Roer, Gough, and others, it will be seen that my own differs considerably from every one of them, and differs equally from •Sankara's interpretation. It would occupy too much space to criti- cise former translations, nor would it seem fair, considering how long ago they were made, and how imperfect were the materials which were then accessible. All I wish my readers to understand is that, if I differ from my predecessors, I do so after having care- fully examined their renderings. Unfortunately, Roer's edition of both the text and the commentary is often far from correct. Thus in the very first verse of the *Svetarvatara-upanishad, I think we ought to read sampratish/^a^, instead of sampratish/^ita^. In the commentary the reading is right. Vyavasy&m is a misprint for vyavastham. In the second verse we must separate kala^ and svabhava^. Yadr$£M, no very unusual word, meaning chance, was formerly taken for a name of the moon! Instead of na tv&tma- bhav&t, both sense and metre require that we should read anatmabhav&t, though the commentators take a different view. They say, because, there is a self, and then go on to say that even that would not suffice. Such matters, however, belong to a critical commentary on the Upanishads rather than to a translation, and I can refer to them in cases of absolute necessity only, and where the readings of the two MSS., A. and B, seem to offer some help.
Digitized by VjOOQ IC
