This is a subset of the Sacred Books of the East Series which includes translations of all the most important works of the seven non-Christian religions which have exercised a profound influence on the civilizations of the continent of Asia. The works have been translated by leading authorities in their field.
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Yes, you can access The Upanisads by F. Max Muller in PDF and/or ePUB format. We have over one million books available in our catalogue for you to explore.
TRANSLITERATION OF ORIENTAL ALPHAIAETS ADOPTED FOR THE TRANSLATIONS OF THE SACRED BOOKS OF THE EAST.
Notes
1 Bishop Callaway, Unkulunkulu, or the Tradition of Creation, as existing among the Amazulu and other tribes of South Africa, p. 7.
2 Colebrooke’s Miscellaneous Essays, 1873, vol. ii, p. 102.
3 Sir W. Jones’s Works, vol. iv, p. 113.
4 Ib., vol. x, p. 408.
5 Works, vol. x, p.437.
6 M. M., History of Ancient Sanskrit Literature, second edition, 1859, p. 540 seq.
7 Ludwig, Rig-veda, übersetzt, vol. iii, p. 331 seq. Muir, Sanskrit Texts, vol. v, p. 199 seq. On the later growth of Agni, see a very useful essay by Holtzmann, ‘Agni, nach den Vorstellungen des Mahâbhârata,’ 1878.
8 The Upanishad itself says: ‘The Brahman is the same as the ether which is around us; and the ether which is around us, is the same as the ether which is within us. And the ether which is within, that is the ether within the heart. That ether in the heart is omnipresent and unchanging. He who knows this obtains omnipresent and unchangeable happiness.’ Kh. Up. III, 12, 7–9.
9 Cf. Vedânta-sûtras I, 1, 22.
10 Devatâs, literally deities, but frequently to be translated by powers or beings. Mahadeva Moreshvar Kunte, the learned editor of the Vedânta-sûtras, ought not (p. 70) to have rendered devâta, in Kh. Up. I, 11, 5, by goddess.
11 Anquetil Duperron translates: ‘Ipso hoc modo (ens) illud est subtile: et hoc omne, unus âtma est: et id verum et rectum est, O Sopatkit, tatoumes, id est, ille âtma tu as.’
12 The change of gender in sa for tad is idiomatic. One could not say in Sanskrit tad âtmâ, it is the Self, but sa âtmâ. By sa, he, the Sat, that which is, is meant. The commentary explains sa âtmâ by tat sat, and continues tat sat tat tvam asi (p. 443).
13 Introduction to the Science of Religion, by F. Max Müller (Longmans, 1873), p. 104.
14 Rig-veda-sanhitâ, The Sacred Hymns of the Brahmans, translated and explained by F. Max Müller. Vol. i. Hymns to the Maruts or the Storm-Gods. London, 1869.
15 Elphinstone, History of India, ed. Cowell, p. 610.
16 M. M., Introduction to the Science of Religion, p. 79.
17 Several other MSS. of this translation have since come to light; one at Oxford, Codices Wilsoniani, 399 and 400. Anquetil Duperron gives the following title of the Persian translation: ‘Hanc interpretationem τ
ν Oupnekhathai quorumvis quatuor librorum Beid, quod, designatum cum secreto magno (per secretum magnum) est, et integram cognitionem luminis luminum, hic Fakir sine tristitia (Sultan) Mohammed Dara Schakoh ipse, cum significatione recta, cum sinceritate, in tempore sex mensium (postremo die, secundo το
Schonbeh, vigesimo) sexto mensis το
Ramazzan, anno 1067 το
Hedjri (Christi, 1657) in urbe Delhi, in mansione nakhe noudeh, cum absolutione ad finem fecit pervenire.’ The MS. was copied by Âtma Ram in the year 1767 A.D. Anquetil Duperron adds: ‘Absolutum est hoc Apographum versionis Latinæ τ
ν quinquaginta Oupnekhatha, ad verbum, e Persico idiomate. Samskreticis vocabulis intermixto, factæ, die 9 Octobris, 1796, 18 Brumaire, anni 4, Reipublic. Gall. Parisiis.’
18 M. M., History of Ancient Sanskrit Literature, second edition, p. 325.
19 Schopenhauer, Parerga, third edition, II, p. 426.
24 Born 1774, died at 2.30 A.M., on Friday, 28th September, 1833.
25 Last Days of Rammohun Roy, by Mary Carpenter, 1866, p. 135.
26 M. M., History of Ancient Sanskrit Literature, p. 319.
27 ‘The adoration of the invisible Supreme Being is exclusively prescribed by the Upanishads or the principal parts of the Vedas and also by the Vedant.’ Rammohun Roy, Translation of the Kena-upanishad, Calcutta, 1816, p. 6. M. M., History of Ancient Sanskrit Literature, p. 320.
28 Last Days, p. 11.
29 See Weber, Indische Studien, IX, p. 1 seq.
30 See M. M., History of Ancient Sanskrit Literature, p. 317.
31 Âpastamba, translated by Bühler, Sacred Books of the East, vol. ii, p. 75.
32 Gautama, translated by Bühler, Sacred Books of the East, vol. ii, p. 272, and Introduction, p. lvi.
33 Vedânta-sûtras I, 1, 11.
34 One misses the Îsâ or Îsâvâsya-upanishad in this list. The Upanishads chiefly studied in Bengal are the Brihad-âranyaka, Aitareya, Khândogya, Taittirîya, Îsâ, Kena, Katha, Prasna, Mundaka, and Mândûkya, to which should be added the Svetâsvatara. M. M., History of Ancient Sanskrit Literature, p. 325.
35 Dr. Burnell thinks that this is an artificial computation, 108 being a sacred number in Southern India. See Kielhorn in Gough’s Papers on Ancient Sanskrit Literature, p. 193.
36 Weber, History of Sanskrit Literature, p. 155 note.
37 Indian Antiquary, II, 267.
38 They are generally explained as khândasa, but in one place (Maitr. Up. II, 4) the commentator treats such irregularities as etakkhâkhâsaṅketapâthah, a reading peculiar to the Maitrâyanîya school. Some learned remarks on this point may be seen in an article by Dr. L. Schroeder, Über die Maitrâyanî Samhitâ.
39 Rig-veda, translated by M. M., vol. i, Preface, p. cxliii.
40 Journal of the Bombay Branch of the Royal Asiatic Society, 1877. Extra Number, containing the Detailed Report of a Tour in search of Sanskrit MSS., made in KásmÃr, Rajputana, and Central India, by G. Bühler.
