only passage in which upanishasâda occurs (Ait. Âr II, 2, 1), it is used of Indra sitting down by the side of Visvâmitra, and it is curious to observe that both MSS. and commentaries give here upanishasasâda, an entirely irregular form.
The same is the case with two other roots which are used almost synonymously with sad, viz. âs and vis. We find upa + âs used to express the position which the pupil occupies when listening to his teacher, e.g. Pân. III, 4, 72, upâsito gurum bhavân, 'thou hast approached the Guru,' or upâsito gurur bhavatâ, 'the Guru has been approached by thee.' We find pari + upa + âs used with regard to relations assembled round the bed of a dying friend, Khând. Up. VI, 15; or of hungry children sitting round their mother, and likened to people performing the Agnihotra sacrifice (Khând. Up. V, 24, 5). But I have never met with upa-ni-as in that sense.
We likewise find upa-vis used in the sense of sitting down to a discussion (Khând. Up. I, 8, 2) but I have never found upa + ni+ vis as applied to a pupil listening to his teacher.
The two prepositions upa and ni occur, however, with pat, to fly, in the sense of flying down and settling near a person, Khând. Up. IV, 7, 2; IV, 8, 2. And the same prepositions joined to the verb sri, impart to it the meaning of sitting down beneath a person, so as to show him respect: Brih. Âr. I, 4, 11. 'Although a king is exalted, he sits down at the end of the sacrifice below the Brahman,' brahmaivântata upanisrayati.
Sad, with upa and ni, occurs in upanishâdin only, and has there the meaning of subject, e.g. Satap. Brâhm. IX, 4, 3, 3, kshatrâya tad visam adhastâd upanishâdinîm karoti, 'he thus makes the Vis (citizen) below, subject to the Kshatriya.'
Sometimes nishad is used by the side of upanishad, and so far as we can judge, without any difference of meaning.
All we can say therefore, for the present, is that upani-
- Mahâbhârata, Sântiparva, 1613.