13. To that pupil who has approached him respectfully, whose thoughts are not troubled by any desires, and who has obtained perfect peace, the wise teacher truly told that knowledge of Brahman through which he knows the eternal and true Person.

Footnotes

^30:1 In the beginning of the second Khanda the lower knowledge is first described, referring to the performance of sacrifices and other good deeds. The reward of them is perishable, and therefore a desire is awakened after the higher knowledge.

^30:2 The Treta age is frequently mentioned as the age of sacrifices. I should prefer, however, to take treta in the sense of trayi vidya, and santata as developed, because the idea that the Treta age was distinguished by its sacrifices, seems to me of later origin. Even the theory of the four ages or yugas, though known in the Ait. Brahmana, is not frequently alluded to in the older Upanishads. See Weber, Ind. Stud. I, p. 283.

^30:3 The termination tha for ta looks suspiciously Buddhistic; see 'Sanskrit Texts discovered in Japan,' J. R. A. S. 1880, p. 180.

^30:4 Svakrita and sukrita are constantly interchanged. They mean the same, good deeds, or deeds performed by oneself and believed to be good.

^30:5 At the Agnihotra, the first of all sacrifices, and the type of many others, two portions of agya are sacrificed on the right and left side of the Ahavaniya altar. The place between the two is called the Avapasthana, and here the oblations to the gods are to be offered. There are. two oblations in the morning to Surya and Pragapati, two in the evening to Agni and Pragapati. Other sacrifices, such as the Darsa and Purnamasa, and those mentioned in verse 3, are connected with the Agnihotra.

^31:1 The seven worlds form the rewards of a pious sacrificer, the first is Bhuh, the last Satya. The seven worlds may also be explained as the worlds of the father, grandfather, and great-grandfather, of the son, the grandson, and great-grandson, and of the sacrificer himself.

^31:2 Or Visvaruki, if there is any authority for this reading in Mahidhara's commentary to the Vagas. Samhita XVII, 79. The Rajah of Besmah's edition has visvaruki, which is also the reading adopted by Rammohun Roy, see Complete Works, vol. i, p. 579.

^31:3 The commentator takes the eighteen for the sixteen priests, the sacrificer, and his wife. But such an explanation hardly yields a satisfactory meaning, nor does plava mean perishable.

^32:1 Cf. Kath. Up. II, 5.

^32:2 According to the commentator, this verse refers to those who know the uselessness of sacrifices and have attained to a knowledge of the qualified Brahman. They live in the forest as Vanaprasthas and Samnyasins, practising tapas, i.e. whatever is proper for their state, and sraddha, i.e. a knowledge of Hiranyagarbha. The wise are the learned Grihasthas, while those who live on alms are those who have forsaken their family.