agnih purvebhir rsibhir idyo nutanair uta — the

dhiyo visva virajati—illumines entirely all the

  Flame adorable by the ancient sages is

  thoughts.

  adorable too by the new. [Rigveda 1.1.2]

disjecta membra [Latin] — scattered remains.

agnir idyah—the Flame adorable, [cf. Rigveda

  [Ovid, Metamorphoses 3.724]

  1.1.2]

drstaye—for sight.

annam vai brahma, pranam vai brahma —

eno — sin.

  Matter is verily the Reality, Life is verily the

evam tvayi nanyatheto'sti—thus is it in thee

  Reality.

  and it is not otherwise. [Isha Upanishad 2]

anumana — inference.

gnothi seauton [Greek] — know thyself.

apta — one who is trusted; especially, one

gran rifiuto [Italian] — the great refusal. [Dante,

  regarded as a reliable source of higher

  Inferno 3.60]

  knowledge, as the ancient Rishis.

Helios Hyperion [Greek] — the sun-god, con-

artha — thought-substance of which an ut-

  ceived as a charioteer who drives daily

  terance is the sound-symbol.

  from east to west across the sky.

asad brahman — Non-being as the Reality.

Hephaistos [Greek] — the Greek god of fire,

asman — us.

  particularly the smithy fire, and of labour

atmaha—self-slayer. [Isha Upanishad 3]

  and craftsmanship; he is depicted as lame.

bodha — awareness, taking into the observa-

hetuvada—logic, rationalism.

  tion.

hiranyaretas—"he of the golden seed", a

brahmi upanisad—any upanisad whose sub-

  post-Vedic name of the god of Fire.

  ject is the knowledge of brahman.

hota kavikratuh satyas citrasravastamah—

buddha—awakened.

  priest of the offering whose will towards

caksus ca srotram ca—the eye and the ear.

  action is that of the seer, who is true, most

chandas—rhythmic movement, metrical struc-

  rich in varied inspiration. [Rigveda 1.1.5]

  ture.

Jnani — a man of spiritual knowledge.

cittam pranair otam — the conscious heart

kamacari—moving and doing as one wills.

  shot through and inwoven with the currents

kavir manisi paribhuh svayambhur, yathata-

  of the life-force. [Mundaka Upanishad 3.1.9]

  thyato'rthan vyadadhac chasvatibhyah sama-

codayitri sunrtanam cetanti sumatinam — the

  bhyas— the Seer, the Thinker, the One

  impeller to happy truths, the awakener in

  who becomes everywhere, the Self-existent

  consciousness to right mentalisings.

  has ordered objects perfectly according

darsanika—one versed in the traditional sys-

  to their nature from years sempiternal.

  tems of Indian philosophy.

  [Isha Upanishad 8]

dhiyavasuh — rich in substance by the thought.

ketuna—by the perception.

lokan grasantam — swallowing the worlds.

  but yet apart from and unconnected with the

mahat—great.

  feelings and needs of that which experiences.

maho arnas—the great flood (the vast move-

prakasa (prakash) — illumination.

  ment of the rtam).

prthakbodha — separation in observation.

maho arnas Sarasvati pracetayati ketuna dhiyo

sambhava — birth, becoming.

  visva virajati—Saraswati (the divine Word,

samyagbodha — totality in observation.

  who represents the stream of inspiration

sanjna — awareness not passing beyond con-

  that descends from the Truth-Conscious-

  tact with and response to the thing known.

  ness) by the perception awakens in con-

sa no dhiyah pracodayat—may he impel our

  sciousness the great flood and illumines

  thoughts, [cf. Rigveda 3.62.10]

  entirely all the thoughts. [Rigveda 1.3.12]

Saturnia regna [Latin]—the reign of Saturn;

matra — [in prosody] the duration of a short

  the Roman tradition of a golden age in the

  vowel.

  distant past, when human life was innocent-

naciketas (Nachicatus) — the youth whose dia-

  ly happy and spontaneously harmonious,

  logue with Death is the subject of the Katha

  placed it in the reign of Saturn, the god of

  Upanishad.

  agriculture, loosely identified with the Greek

na kincid api cintayet—one should not think

  Kronos, father of Zeus. [Virgil, Eclogues 4.6]

  of anything at all. [Gita 6.25]

sloka—a Sanskrit verse of four quarters or

nayam atma pravacanena labhyah—this Self

  padas; it has usually an equal number of

  is not to be won by eloquent teaching.

  syllables in each pada, the sequence of long

  [Katha Upanishad 1.2.23; Mundaka Upa-

  and short syllables being fixed partly or

  nishad 3.2.3]

  wholly by the metre.

no yad idam upasate—not this to which men

susupta—asleep; in a state of susupti, deep

  devote themselves, [cf. Kena Upanishad

  sleep, in relation to man's normal waking

  1.4-8]

  consciousness.

pasanda— heretic, materialist.

tapahsakti— spiritual force or energy born of

pasyami—I behold.

  a concentration of consciousness and will.

pavaka—purifying.

tasmin vijnate sarvam vijnatam — He being

pavaka nah Sarasvati maho arnas cetayati—

  known all is known, [cf. Mundaka Upa-

  purifying Saraswati awakens for us the

  nishad 1.1.3]

  great ocean, [cf. Rigveda 1.3.10,12]

tirtva asambhutya—[according to Shankara's

pavaka nah Sarasvati vajebhir vajinivati, yajnam

  commentary on the Isha Upanishad] having

  vastu dhiyavasuh, codayitri sunrtanam cetanti

  overcome (death, i.e. limited powers, by

  sumatinam, yajnam dadhe Sarasvati, maho

  [worship of] destruction, i.e. becoming, i.e.

  arnas Sarasvati pracetayati ketuna, dhiyo

  Brahma, the Creator), by (devotion to) non-

  visva virajati—May purifying Saraswati

  becoming, i.e. unmanifest Prakriti (attains

  with all the plenitude of her forms of plenty,

  immortality, i.e. absorption in Prakriti).

  rich in substance by the thought, desire

trisiras (Trishira) — name of a three-headed

  our sacrifice. She, the impeller to happy

  demon.

  truths, the awakener in consciousness to

upasate — devote themselves to, follow after.

  right mentalisings, Saraswati, upholds the

vak—word, expression; inspired speech, the

  sacrifice. Saraswati by the perception awak-

  inevitable word in which Truth is naturally

  ens in consciousness the great flood and

  enshrined and revealed.

  illumines entirely all the thoughts. [Rigveda

varaha—boar; the boar incarnation of Vi-

  1.3.10-12]

  shnu, which he is said to have assumed in

prajna—awareness placing the object in front

  order to rescue the earth from the depths

  of it and studying it as a thing affecting

  of the sea.

vayunani—actions, activities; phenomena,

visam devayatinam — of the peoples in their

  things that are manifested. [Isha Upanishad

  seeking after the Godhead. [Rigveda 1.36.1]

  18]

vivasvan—the Sun, luminous Master of Truth.

vedantadarsana — a systematic philosophy

vyuha rasmin samuha—marshal thy rays,

  based on the Upanishads.

  draw together thy light. [Isha Upanishad 16]

Vedantin — exponent or follower of Vedanta.

yajnam dadhe—upholds the sacrifice.

vidyanca avidyanca—the Knowledge and the

yasmimstu sarvabhutani atmaivabhud vijana-

  Ignorance. [Isha Upanishad 11]

  tah— but he in whom it is the Self-Being

vinasa — dissolution, destruction; dissolution

  that has become all existences that are

  of ego and of the attachment to birth; [ac-

  Becomings, for he has the perfect knowl-

  cording to Shankara's commentary on the

  edge. . . . [cf. Isha Upanishad 7]

  Isha Upanishad] becoming, i.e. Brahma, the

yasyam jagrati bhutani sa nisa pasyato muneh

  creator of the worlds of becoming.

  — that in which these creatures are awake,

vinasena mrtyum tirtva sambhutyamrtam as-

  is night to the eye of the awakened seer.

nute— by the dissolution crosses beyond

  [Gita 2.69]

death and by the Birth enjoys Immortality.

yathatathyato — perfectly according to their

[Isha Upanishad 14]

  nature.