Upanishads (Müller) — II. The Talavakâra-Upanishad

The Upanishads, Part 1 (SBE01): Introduction to the Upani... | 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 ## II. ## THE TALAVAKÂRA-UPANISHAD. THIS Upanishad is best known by the name of Kena-upanishad, from its first word. The name of brâhmî-upanishad (IV, 7) can hardly be considered as a title. It means 'the teaching of Brahman,' and is used with reference to other Upanishads also 1. *S*aṅkara, in his commentary, tells us that this Upanishad forms the ninth adhyâya of a Brâhma*n*a, or, if we take his words quite literally, he says, 'the beginning of the ninth adhyâya is "the Upanishad beginning with the words Keneshitam, and treating of the Highest Brahman has to be taught."' In the eight preceeding adhyâyas, he tells us, all the sacred rites or sacrifices had been fully explained, and likewise the meditations (upâsana) on the prâ*n*a (vital breath) which belongs to all these sacrifices, and those meditations also which have reference to the fivefold and sevenfold Sâmans. After that followed Gâyatra-sâman and the Va*m**s*a, the genealogical list. All this would naturally form the subject of a Sâma-veda-brâhma*n*a, and we find portions corresponding to the description given by *S*aṅkara in the *Kh*ândogya-upanishad, e*g*. the fivefold Sâman, II, 2; the sevenfold Sâman, II, 8; the Gâyatra-sâman, III, 12, I. Ânanda*g*ñâna tells us that our Upanishad belonged to the Sâkhâ of the Talavakâras. All this had formerly to be taken on trust, because no Brâhma*n*a was known containing the Upanishad. Dr. Burnell, however, has lately discovered a Brâhma*n*a of the Sâma-veda which comes very near the description given by *S*aṅkara. In a letter dated Tanjore, 8th Dec. 1878, he p. xc writes: 'It appears to me that you would be glad to know the following about the Kena-upanishad, as it occurs in my MS. of the Talavakâra-brâhma*n*a. 'The last book but one of this Brâhma*n*a is termed Upanishad-brâhma*n*a. It consists of 145 khandas treating of the Gâyatra-sâman, and the 134th is a Vamsa. The Kena-upanishad comprises the 135-145 khandas, or the tenth anuvâka of a chapter. The 139th section begins: âsâ vâ idam agra âsit, &c. 'My MS. of the Talavakâra-brâhma*n*a agrees, as regards the contents, exactly with what *S*aṅkara says, but not in the divisions. He says that the Kena-upanishad begins the ninth adhyâya, but that is not so in my MS. Neither the beginning nor the end of this Upanishad is noticed particularly. 'The last book of this Brâhma*n*a is the Ârsheya-brâhma*n*a, which I printed last February. 'Among the teachers quoted in the Brâhma*n*a I have noticed both Tândya and *S*â*t*yâyani. I should not be surprised to find in it the difficult quotations which are incorrectly given in the MSS. of Sâya*n*a's commentary on the Rig-veda. The story of Apâlâ, quoted by Sâya*n*a in his commentary on the Rig-veda, VIII, 80, as from the *S*â*t*yâyanaka, is found word for word, except some trivial var. lectiones, in sections 220-221 of the Agnish*t*oma book of the Talavakâra-brâhma*n*a. The *S*â*t*yâyanins seem to be closely connected with the Talavakâra-*s*âkhâ.' From a communication made by Dr. Burnell to the Academy (1 Feb. 79), I gather that this Talavakâra-brâhma*n*a is called by those who study it '*G*aiminîya-brâhma*n*a,' after the *S*âkhâ of the Sâma-veda which they follow. The account given in the Academy differs on some particulars slightly from that given in Dr. Burnell's letter to me. He writes: 'The largest part of the Brâhma*n*a treats of the sacrifices and the Sâmans used at them. The first chapter is on the Agnihotra, and the Agnish*t*oma and other rites follow at great length. Then comes a book termed Upanishad-brâhma*n*a. This contains 145 sections in four chapters. It begins with speculations on the Gâyatra-sâman, p. xci followed by a Va*m*sa; next, some similar matter and another Va*m*sa. Then (§§ 135-138) comes the Kena-upanishad (Talavakâra). The last book is the Ârsheya. The Upanishad forms the tenth anuvâka of the fourth chapter, not the beginning of a ninth chapter, as *S*aṅkara remarks.' The Kena-upanishad has been frequently published and translated. It forms part of Dârâ Shukoh's Persian, and Anquetil Duperron's Latin translations. It was several times published in English by Rammohun Roy (Translations of Several Principal Books, Passages, and Texts of the Veda, London, 1832, p. 41), in German by Windischmann, Poley, and others. It has been more or less fully discussed by Colebrooke, Windischmann, Poley, Weber, Röer, Gough, and Regnaud in the books mentioned before, Besides the text of this Upanishad contained in the Brâhma*n*a of the Sâma-veda, there is another text, slightly differing, belonging to the Atharva-veda, and there are commentaries on both texts (Colebrooke, Misc. Essays, 1873, II, p. 80). ### Footnotes lxxxix:1 See before, p. lxxxiii. Next: III. The Aitareya-Âra*n*yaka