OCTOBER 1879.]

BOOK NOTICES,

297

fail also to set us thinking." The Preface to the
Sacred Books is followed (pp. Ivii ff) by an Intro-
duction to the Tfpanhhads, which, first relates the
translation into Persian of the TJpanishads by,
or tinder the orders of, D&rft Sbukob, eldest son of
Shah Jehan ; the translation of that version into
Latin by Anquetil da Perron; and the careful
study of this Latin translation by the German
philosopher Schopenhauer, who, we are told,
made no secret of the fact that " his own philo-
sophy is powerfully impregnated by the funda-
mental doctrines of the Upanhhads." Translated
extracts from the works of that writer are given
to show his appreciation of the TTpanieliads. An
account is then given of the work of Bammohun
Roy,1 " fche reformer and reviver of the ancient
religion of the Brahmans. A man who in his
youth could write a book * Against the Idolatry of
all Religions,' and who afterwards expressed in
so many exact words his ' belief in the divine autho-
rity of Christ/* was not likely to retain anything
of the sacred literature of his own religion, unless
he had perceived in h the same divine authority
which he recognised in the teaching of Christ.
He rejected the Purdnas, he would not have been
S wjed in his convictions by the authority of the
ZMLWS of Mann, or even by the sacredness of the
Ve^ts. , . . But he discovered in the UpanisJiads
and in the so-called Yed&ntft something different
from all the rest, something that ought not to be
thrown away, something that, if rightly under-
stood, might supply the right native soil in which
alone the seeds of true religion, aye of true
Christianity, might spring up again, and prosper in
India, as they had ouce sprung up and prospered
from out the philosophies of Origen or Syneaius."
" The death of that really great and good man,'*
Prof. Max Miiller adds, in page kiv, during
his stay in England in 1833, was one of tbe
severest blows that have fallen on the prospects
of India. But his work has not been in vain."
The religious movements which have followed his
death are then adverted to, After sections on
the " Position of tbe Upanishads in Yedic Li-
terature*1 (where Prof. Max Mpller tells us that
his own "real love for Sanskrit literature was
first kindled by the Upqnishads,") on the "Dif-
ferent Classes of Upanishads" on the " Critical
treatmeut" of their text, and " Works on the
Upanishad8"~*-t}iQ titles of which I need not enu-
merate, the author furnishes us with introductory
remarks on the OhMndogya and Talavakdra Up&-
nishads, foe Aifar&ya Aranyaba,

* Born 1774, died at 2-80 AJL* ,or» Friday, 28th Septenv
bet 1833.

3 Last Days of Barwitohtm Boy, by Iflary Carpenter.
1866, p. X35,

i-SaihJiit't

JTpanishctd, the translations of which, with
notes, fill the rest of his volume. Of the TJpa-
nishads translated by Dr. Boer in the Bibliotfieca
Indica Vol. XY. (tfos. 41 and 50) (1853) the
Taittiriya, Svetaivatara, Kafka, Pra&na, Muii'hkyt,
and Mdndukya are absent from this volume. Trans-
lations of these will, no doubt, sooner or Later,
be issued by Prof. Max Miiller as part of his
series. The Bfihafadranyakd Upanw/wf, also
translated by Dr. Boer in the Bibliotheca, Indica,
(1856) forms part of the Satapatha-Brdfanana, a
translation of which forms part of Prof. Max
Mailer's program.

The well known ability and scholarship of the
translator, as well his careful study of the subject,
as evinced by the tenor of his remarks, which
have been quoted in this paper, afford a sufficient
guarantee for the general accuracy of his render-
ings, though in the case of such occasionally
obscure and difficult works as the UpanisTiach,
the opinions even of competent scholars cannot/
always be expected to coincide. That such
diversity of opinion is to be looked for is remarked
by Prof. Max Muller himself in his Introduction
to the KausMtoki Upamshad, where he says of
Prof. Cowell's translation of that tract; "I have
had the great advantage of being able to consult
for the Kaiuhltaki Upanishad, not only the text
and commentary as edited by Prof. Cowell, but
also his excellent translation."

If I differ from him in some points, this is but
natural, considering tbe character of the text and
the many difficulties that have still to be solved,
before we can hope to arrive at a full understanding
of these ancient philosophical treaties.

I do not pretend to have examined Prof. Max
Muller's translations; but I give a specimen from
QhMiwhgya-Up&nishad iii. H, followed by the
translation of the same passage by Dr. tiajendralal
Mittra in the Jtfblioikeca Indica for comparison:

Prof. Muller's version;

" 1. All this is Brahman (n). Let a man meditate
on that (visible world) as beginning, ending, and
breathing* in it (the Brahman).

"Now man is a creature of will. According
to what his will is in this world, so will he be
when he has departed this life. Let him there-
fore have this will and belief:

2. "The intelligent, whose body is spirit,
whose form is light, whose thoughts are true, whose
nature is like ether (omnipresent and invisible),
from whom all works, all desires, all sweet odours

* Prof, fuller says in a note; "fold*" [the word rendered
beginning, ending, and breathing] is explained Ijy jo, bom,
Za, absorbed, and cwv breathing, ttxs an artificial term, but
fully recognized by the Vedfinta School, and always ex-
plained in tH* ttftnner.