RECENT PEOGRESS OF SANSKRIT STUDIES. 273 



tion from ignorance and from all mundane imperfections are expounded, are 

 called Upanishads, or Vedantas (^. e., concluding parts of the Vedas). These 

 tracts contain a variety of speculations, primitive and unscientific both in form 

 and substance, on the origin of all things, on the nature of the human soul, its 

 relation to the supreme Spirit, on the character of that contemplation by which 

 it may attain perfection, and on other kindred topics. The beginnings of this 

 sort of inquiry are to be found, as we have already seen, in some of the hymns 

 of the Veda. In the Upanishads, these questions are pursued at greater length, 

 and with a wider variety of details. I shall give a specimen of one of the best of 

 these works. 



The Katha Upanishad represents the Brahman Vajasravasa as having in a fit 

 of anger given up his son Nachiketas to Yama, the Indian Pluto. Nachiketas 

 proceeds to the abode of Yama, and as the latter improperly neglected his Brah- 

 man guest, leaving him for three nights unprovided with food, he offers him as 

 a compensation three boons. The youth chooses, as the first, that he may recover 

 his father's favour, and see him again ; as the second, that he may ascend to 

 paradise, become immortal, and be made acquainted with the celestial fire. 

 When called upon to choose the third boon, Nachiketas replies: — "Some say a 

 a man exists after death ; others say he does not : in regard to this question I 

 desire to be instructed by thee." Yama answers : " This question has of old 

 formed the subject of discussion even among the gods, for it is hard to determine. 

 This principle of being is very subtile. Do not insist on a reply ; relinquish this 

 boon and choose another." Nachiketas answers : " Thou sayest, Death, that 

 this question was discussed even by the gods, and that it is hard to determine. 

 But there is no other who can resolve it like thee, neither is there any other boon 

 comparable to this." " Choose," rejoins Yama, " sons and grandsons who shall 

 live a hundred years ; choose cattle, elephants, gold, horses ; choose a wide terri- 

 torial domain; and live thyself as many centuries as thou listest. Or, choose 

 such boons as are unattainable in this world of mortals, celestial nymphs, with 

 cars and musical instruments; but do not inquire into (the secret of) death." 

 Nachiketas, however, rejects all these offered blessings and pleasures, as transient 

 and unsatisfactory, and persists in demanding an answer to his inquiry, as the 

 only boon he cares to accept. Yama then replies : " The good is one thing, the 

 pleasant is another. These two things, concerned with different objects, attract 

 mankind. It is well with him who chooses the good, but he who prefers the 

 pleasant, fails in his aim. The good and the pleasant both solicit men. The wise 

 man considers and distinguishes them. He prefers the good to the pleasant, 

 while the fool chooses the pleasant, because it promotes his bodily ease. Thou, 

 Nachiketas, having pondered those objects of desire which are pleasant and 

 beautiful, hast relinquished them. . . . These two things, ignorance and 

 knowledge, are widely opposed and discrepant. I know thee, Nachiketas, to be 



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