---------------------------------------------------------------------'v '4W*SW{>Aparaiji, another. gTfspnypi. Dvatriihssatam, thirty-two. gttfpv Varsani,

year-, * w hi, thus. 5 : Sab, he. % Ha, then. W Fqffr AparSiji, another. yffwOTW DviRriiiisatani, thirty-two. sprrfSr Vars4ni, years, esre Uvasa, dwelt, gt^ Tasmai, to him. ? Ha, then, »gPT Uvacha, said.

4. Nor is the dream body struck when the physical body is struck, nor does it become lame when the physical body is lame ; but it appears to be struck, it appears to he multi!ated, it is conscious of unpleasant feeling, it appears to shod tears. Therefore I see no good in this.

Prajapati said.— “ 0 glorious one, this is even indeed thus as thou sayest ; hut I shall explain it, to thee more fully, according to thy capacity. But dwell thou here for another thirty-two years.” He lived there for another thirty-two years. And then Prajapati said.— 571.

MADHVA’S COMMENTARY.An objector says: ‘‘ the undeserving person Virochana had gone away, while tho

deserving Indra had come back {or the true doctrine. But to Indra also Prajapati taught in parables, telling him that the Self seen in dream was Brahman. Why did lie teach Indra in such ambiguous phrases ? Why did be not teach him more explicitly, as there was no danger of an Asura getting hold of tho Doctrine.” To this objection tho Commentator replies: —

Brahma also spoke, again and again, words capable of producing delusion, in order to show to all, Unit Indra was a fit, person to be taught, because lie always read the riddle of Brahma. (Tho whole object of Brali- nift was to show that the highest quality in a disciple was fitness to under­stand obscure teachings, through the development of intuitive faculties). Brahma, the child of Atman, therefore, taught Indra, in ambiguous phrases ; in order t o show that Indra was a fit person. He told that He who shows the Jiva dreams, and is worshipped by all the Devas ; He is Visnu. This was tho purport of Brahma’s teaching. Butlndra Purandara, acting as if he was possessed of Asuric brain, said “ the being seen in dream appears to be slain, appears to he injured, therefore, this Jiva seen in dream cannot be the Supreme Hari.”

The masters of occultism always clothe their teachings in mystic phraseology, not that they love obscurantism, but because their object is to developc the intuition of their disciples. They do not aim at developing intellect, but they have in view the evolution of that, higher faculty called Buddlii or intuition. This can only be done by * dark savings, 1

capable of being interpretated in a two-fold sense, spiritual and material. If the person has got Intuition, or, what Madh va calls, if he is aYogya or elect, then he understands those sayings in their true sense. If ho is not, then he puts a material garb on these teach­ings. Thus Brahma said the being glorified in dream is Brahman : ” which may mean

( f t w t w CHHANDOGYA-UPAMSAD. fny

(*T 1 i § f V v u r a d h y A y A, x t k h a x o a , i.

\ '•■A J J Lthe, uytvnl body of the Jls'a, seen in dream is Brahman or the producer of dream-state in jBrahman. ludra acts, as if ho understood the teaolliug in the first sense. But his intui­tion soon warns him and ho comes luck to Prajfip.iti with his objections and difficulties. Whether it was a mere acting ou bho part of Indra, as Jladhva holds it, or whether Indra really misunderstood Brahma’s teaching at first, and came back for further explanation, we leave it to our readers to judge.

E le v e n th K h an d a .

M antra t.

^ n w f ? f H f ^ T P r r ^ r : m -

T5f h fisrr^r ^ rct pt, rs r\ w rs r\ r\______

f l T R ?TT ^rTTT^T R S T R T f R T -

Atm m fa ?rrf i ffN TRmiTrr n \ nrff Tad, that. Yatra, in that state where , in whom, in the Lord called

Prajha. <rg;j Etat, this, Jiva. ?g<g: Suptajj, being in dreamless sleep. *p?i??r: Samastah, fully, reposing, all sense activity stopped. trxsn sT: Samprasannab, at perfect rest, enjoying the happiness of one’s own self. Svapnam, dream,sj Na, not. fsntrgrfg Vijfindti, perceives, trsf: Esab, this, Atma, the Atman.fPf Iti, thus. 5 Ha, then, ggpsj Uv&cha, Prnjapati said. Etat, this. grtf^Amritam, Immortal, ar rat Abhayam, fearless, g g s Etat, this, agj Brahma, Brahman. n% Iti, thus, Sal?, he. % Ha, then. *rrgTfS*B ^ntahridayali, satisfied in heart, srfpfrsi Pravavraja, went away. ?r: Sab, he. f Ha, then, ispj-feji Aprapya, without reaching, ij f Eva, even, alone. ggrg Devan, Devas. urffq_ Etat, this, gqg Bhayam, fear, difficulty. Dadarsa, saw. g Na, not.frepr Aham, 1. jg-g Khalu, verily. gragAvam, tiiis, qgu Evam, thus, giijfg 3am- prati, in this state of dreamless sleep. 3n??gfg3 Atinauam, the Supreme Self, ■ jjpnfg JanSti, knows. gr*l3 Ayam, this supporter of the Jiva. ?f5w Aiianl, I. =5jT*tT Asmi, am. fig' Iti, thus. % No, not. <rg Eva, alone. ?*rrig Imani, these, ijffjpr Bhutaui, beings. fggptrg Vinasam, without (vina) joy (sam) ; the stale of joy less ness, ug Eva, alone Apitah, merged into, ggm Bhavati, be­comes. g Na, not. 3FE3 Aham, 1. ^ Atra, in this, lirvqg Bliogyani, good.

TC*irrg Pasyami, I see. ff% Tti, thus.

1. ‘ When, in deep sleep, in perfect rest, he sees no d r e a m s , this is the Self, this is the Immortal, the Fearless, this is Brahman ’ thus said Prajapati.

13

1 j* c h h A n d o g y a -u p a w x a d . ^

Indra went away satisfied in heart. But klmore lie had reached the llevas, he saw this difficulty :— ‘ In this dreamless state, I do not know the Self as my refuge, nor does the Self reveal Himself to me as “ this am I , ” nor do these creatures know tlie Self in dream state. If the Jtva has entered the Lord in this state, he has done so without the consciousness of joy. I do not see any good in this. — 5 7 2 .

M antra 2.

■h i F r t o r r f t r : f

^ T F T f ^ r q r : f f r T ^ f f a p q H T f

H s r ^ n r ^ R ^ r ^ T R ^ y n ^ Y f c r ^rr q l -

• H rR A p i q ^ r -

tftTcf U IIU: Sah, he. SamitpAnih, with fuel in hand, gjj; Punah, again

<?*irar EyAytf, came hack. ff?r lam, to him f Ha, then. JTW'rffr: PrajApatih, Prajapati. UvAcha, said. Maghavan, O Indrn. iff Yat, what,S IRTS^- Satuahribayah, satisfied in heart, grsrr#: PrAvrajih, thou didst go away. r3)« Kim, what, Ichchhan, desiring. Punah, again, rrirrr.Agamaii, thou hast come back. 5 R Iti, thus, Sail, He. 5 Ha, then. 3-fFT UvAciia, said. ?t Na, not. =tr?g Aham, I. w g KhaHi, verily. iTW. A y am, this. *m«r: Hi-agavati. sir. livam, thus. rpgf?r Saniprati, in the state of dream­less sleep. arofr-m Atniaunm, the Supreme Self. •srr'fllH' JrtnrUi, lie knows, qjsjw A yam, this, =g^ir Aham, I. rgfw Asmi, am Iti, thus. Nalj, not. ^

Eva, alone fiTrR Tmani, these ^rTlUT BhutSni, beings. j%=TT5Tn Vinasant, without joy (V ina ■= without, Sam = Joy or place), tr^ Eva, alone. pftrT: Apita(r, merged into, vrfftT Bhavati, becomes. =T Na, not. Ahani, I. si=sc

Atrn, in Ibis, Bin gyam, good. tTCTtPf Patty ami, I see. 51% Iti, Unis.

2. Taking fuel in his hand, he went again to Pra- japati. Prajapati said to him ‘ 0 Indra you went away satis­fied in your heart, for what purpose have you.come back?’ He said ‘ Sir l do not find, in this dreamless state, that Self, as my refuge, nor does the Self reveal Himself to me as ‘ this am I.' Nor do these creatures know the Self, in that

If the Jiva has entered the Lord, in this state, hemis clone so without the consciousness of joy. I do not see any good in this.”— 573.

Ma n t r a 3.

SqTF** ^ f h f n % ^ R T ! W

q q f f ^ r h w i j w ? n 3 n

fc^ f^ f5 is W ig'. 11 \\ 11

ii^q; Evam, thus, <t^ Eva, alone, even, ipr: Esah, this. *R*TJ, Maghavan,0 Indra. 51W Iti, thus. 5 Ha, verily, then. Uvacha, said. iiffH Etam,this, <5 Tu, but. tp? Eva, even, indeed Te, to thee. >53: BhQyah, again. ?Tgs5iiUs*(r#®(tft Anuvyakhyftsyami, 1 shall explain according to thy capacity, jft No, not. Ilf Eva, alone, even. Anya 'ra , anything else. tjTrwqEtasm it, than this, srt Vasa, dwell. STTURT Aparip i, another, Pancha, live. qwff% Varsani, years. ?r: Salt, he. 5 Ha, then. 93qrttri% AparSni, another, qrsar Pancha, five. qr«sjff5tr Varsani, years. Uvfisa, dwelt. ?JTIH Tani, those.? 3vtf?T5 Ekasatntn, one hundred and one. 9*^5: Sampeduli, became in all. tjftrj Etat, this. Tat, that. =>tw Yat, that. Ahuh, they say. S3WRWEka&itam, one hundred and one. ^ Ha, verily, then. % Vai, verily. ^cftTSl Varsani, years. Jfq=ir? Maghavan, Indra. t m q # Prajapatau, with Praja- pati Brahmacharyam, the vow of studentship. 3TRT Uvasa, dwelt.

l asmai, to him. 5 Ha, verily. 3 ^ Uvacha, said.

3. “ So it is indeed 0 Indra,” replied Prajapati; “ but1 shall not explain this to you, unless you have passed some further period of Brahameharya. Live here another five years.” He lived there for five years more, this made in all one hundred and one. years, and therefore, it is said, that Indra Maghavan dwelt one hundred and one years, as Brahmachari with Prajapati. Then Prajapati said to him. — 574.

MADHVA’S COMMENTARY.

Being thus addressed by Indra, Brahma told him o f the Lord pre­siding over the state of deep sleep. When in the Lord, the Jiva enters in deep sleep, and does not know that he has ao entered, that slate was

VUI ADHYAYA, XT KHAttPA, ??. 3.

"sv^ ^ jfe 'e< l by BrailmA. When Brahma taught him the Lord called PrAjiin, the maker of the state of deep sleep, ludrasaid : —“ I do not. know myself in this condition of deep sleep any one separate from m e; I d o not realize that I am supported by Him or any one is supported in mo. Nor does tbe Supreme Lord show Himself to the diva and toll him, “ I am the Lord.” Nor do the creatures see any body in this condition. If in deep sleep the Jiva entered into the Supreme Self or the Supreme Self entered into the Jiva, even then also the merging is without, any per­ception o f happiness,

Note :—When Prajapati taught Inrlra, that the Lord was the Maker of the condition of deep sloop also, lndra objects to it saying : “ in this condition one does not know either one’s own self or the Supremo Self. Nor does the Lord show Himself to the Jiva in this condition : toiling to the Jiva “ here lam ." If it he said, that there exists no Supremo Seif, the support of the Jiva in the condition of deop sleep, because He is not perceived, that is wrong. In the condition of deep sleep, the Jiva and the Supreme Self merge into each other, and that is the reason why one does not perceive the container and the con­tained, the supporter and the supported. This answer, however, is not right because, if tiiat were the case, that the Jiva and the Lord, had merged into each other, then it ought to he a condition of Vinasam, !.<>,, joylessness ; (Vina = without, Sam =- joy). If tins Jiva had merged into the Supreme Self, then it would ho so merged without any per­ception of joy, just as people who go to another’s house, do not feel comfortable there, an much as they feel in their home. The Jiva, however, perceives joy in deep sleep, for on arising ho remembers 111 slept very soundly and happily." This shows that there is a perception of joy in deep sleep ; consequently, it is not a condition of Jiva entering into Brahman, in the sense of being merged info it. If on the other hand the Supreme Self he merged in the Jiva, in the condition of deep sleep, then He also would become without joy ; for the same reason that going into another’s house is always a state of discomfort.

Hat this would contradict all scriptural texts, which say that the Lord is always full of joy and joy is His essential nature. Therefore, it follows, that the deep sleep is not a condition in which either the Jiva merges (Apita) into the Lord, or the Lord merges into the Jiva. This also refutes the doctrine of the Advaitins who hold that in deop sleep, there is a dissolution of Ahankara and all psychic activities ; and who hold tiiat the word Viuflsa means annihilation, and that the deep sleep is an annihilation of personality.

The whole thing depends upon getting a clear idea of merging. If a lower conscious­ness could ever morge into a higher, it could do so only on losing its separate consciousness. A lower consciousness can never merge into a higher and still retain its own conscious­ness. Hut the Jiva retains its conscious)! ass in deep sleep, for he remembers on waking that ho had slept well. Therefore in deep sleep the Jiva does not morge into the Lord. Nor does the Lord merge into the Jiva. For when a higher consciousness merges into a lower—if there could be such a thing—then it Would loso its higher nature and become the lower. Thus tlii Lord would ho no Lord but become a Jiva.

(§ I CHHANDOGYA-UPAN18AD. |nr

v (JlD . v n l A D H Y A Y A > x h Kr7A* ,-)A< 1’ 2- (fijT welfth K iianda.

Manira i.

q W S R T T f WTITTtT^^TT rl^F^T9^E?TTW<-

t w r it : m t^ T T « ?f 7T i m r f

TFT m t B F T T fw fl^ Ic H F W ftT TJJ TPrt ?T f w f ^

F£TRf: II % IIJTU rr Maghuvan, O Indt'a. 173117 Matiyam, mortal, subject to dcaili. % Vai,

verily, f^tr ldam, this, grtfaTSariram, body of the Jiva. ^TirTa Attain, held. 3»3ppr Mrityuna, by death. Tad, that, body in which the Jiva dwells.Asya, of this, ^ 13^ Amritasya, of the Immortal. 7STOtb7*t Asarirasya, of the Bodyless. Atmanah, of the Self. tsnfagFfff AdhisthAnam, the abode.=5tPfT Attah, held. ^ Vai, verily. usrtft: Sa^arirah, the embodied, namely the jtva. fgurmT«IT» FriyapriyAbhyam, by pleasure and pain. ^ Na, not. % Vai, verily. uurCTtCT SaTrirasyn, of the embodied, of the Jivn. u?r Satah, so long as they be. fq^trffiT^t Frivapriyayolj from pleasure and pain. ^rrgPT: Apa- hatih, release, freedom, ssrfef A.-;' i, is. Asarirant, to the non-embodied,to the Supreme Self. ^ Vdva, verily. Santam, being. ;f Na, not.W*trTi?*t Hriyapriye, pleasure and pain, (dependent upon another). Spriga-laji, touch.

1. 0 Indra! this body of the Jiva is mortal andheld by death. It is the abode of the Immortal, the bodyless Lord. The embodied Jtva is verily held by pleasure and pain. Nor is ever the embodied free from pleasure and pain. The non-embodied is verily never touched by pleasure or pain.— 574.

Mantra 2.

tc w i f w j

II H IIAsarirah, without body, not absolutely, but compared with then

knowledge, Vayuh, ibe Chief Vayu. Abhram, Brahma, becauseHe is supported (Bin a) by the Lord Vismi (Ap = ail-pervading). f%cu^ Vidyut, Lightning, tlic wife of Vayu, because she is very (Vi) luminous, (Dyut) the highly luminous, Stanayitnuh, Thunder, the wife of Brahma, because

•. i 11. • mid.--. Awai iraiii, without body, because they havesuperabundance of wisdom. (jr tr Etani, these. jfij Tad, that, w Yaihfi, as. qfftFT Etani, these, rgonfar Arausmat, from that. TH?iT5.TT? Aka&lt, from All-luminous, Supreme Self, through the grace of Akasa. Samutthflya,coming out of the body. tf<«t Param, Supreme. wrer: Jyotih, Light, the Supreme brahman. sqc-mpst Upasampadya, having approached. if5r Svena, in his own. Ropeua, with his form, with his proper form of joy &c. Abhinispadyante, completely attain.

2. The Chief Vayu is without body, Brahma, and the wife of Vayu and the wife of Brahma these are also without body. As these through the grace of the All-luminous come out of their body, and attain the Highest Light and remain in their own form.— 575.

Mantra 3.

<FT H R q ^ fcT

^ r m q r H R q % r T % m q f R t f R m q T R q ^ n x

m w m K SP fax H SPTFT WTHW 3R7 rrroriTH-

STPirt U \ IIEvam, thus. tif Eva, just, t^r: Esali, this, namely the Mukta Jfva.

U«rere- Sainprasadah, having obtained the grace of Visnu completely, ip w r A s mat, from this. TtfuRr fW irat, from the final body, tigfqf*! Samutthftya, corning out. tf<a Param, highest. f#Rr: Jyotih, light. aggstpq Upasampadya, having attained. # Svenn, in his own. qpJT Rflpena, form. ?rf*ri?fwpEj% Abhinispadyate, appears, is restored to. qa Sail, he. swq: IJttamah, the best. 5*«T Purusab, being, u: Sah, lie. ffsr Tatra, there, in the world of Lord.Parycti, moves about. Jaksan, eating, or laughing. aftgrT Kridan, playing. Ufflpjj: Ramamanah, rejoicing, ^"ffir: Stribhih, with women, qi Va, verily.sSSflPTfa: AjnStibhih, with non-relatives, Muktas of previous Kalpas.Y<lnaill, with carriages. i?r Va, or. ^rraPT. Jftaubhih, relatives, namely Muktas of the same period, srr Va, or. h Na, not. Upajanam, persons nearthem. Smaran, remembering !dam, this, wfbn ^ariram, body.

Sail, he. wqr Yatlia, as. trpTFt? Prayogya, the charioteer. VpeKJtr Aciiarane, in the carriage. grfi: Yuktali engaged by his master, Evam, thus, gtfEva, just, tyqn Ayam, this, Asmin, in this, strfjf Sarire, in the body,ana: Prana|), the prana, the Chief Vayu. gsR: Yuktab, appointed by the Lord V isnu.

' nt i l 'a W j|V CHHASDOOYA-UPANTSAri. Jot

' 3. He through whose grace this released soul, aris­ing from his last body, and having approached the Highest Light, is restored to his own form is the Highest Person. The Mukta moves about there laughing, playing, and rejoicing, with women, with carriages with other Muktas of his own period or of the past Kalpas. (So great is his ecstasy) that he does not remember even the person standing near him, nor even his own body. And as a charioteer, is appointed by his master, to drive the carriage, just so is this Prana appointed to drive this chariot of the body.— 57(3.

M antra 4.

-1 ^ 4 q r ^ m m -

? fr >j t r h h % h w m i s r e w r 11 2 n

=sr*r Atha, now. ai r Yatra, where, in Visnu. (^3 Etat, this. TraKRTW Aka- gam, Lum inous of form, Am ivLannam , has entered. =*t jr: Chaksuh,eye. 13 : Salj, that. = rwg: Chaksusnh, being using the eye. tptsr: Purusah, person, .ytfrnq Darstuava, for the sake ol seeing Chaksuh, eye. ?raAtha,now. * : Yah, who Veda, knows, thinks. ldam, this, f:sn?TP3JJighrani, may 1 smell. ?nr Iti, thus, tj: Sail, he. =sm*ir Atma, the Self. rr^TT Gaudhaya, for the sake of sn i-11. stun? Ghranam, the nose. Atha, now. s*: Yah, who. Veda, knows. Warn, this. srfkstn'SVfi!! AbhivyahaiSni, letme speak. Iti, thus, u: Sah, he. ?n**ir AtamS, the Self, Ahhi-vyaharaya, for the sake of speaking, -fnj Vag, speech, tongue. W U Atha, now. q: Yah, who. 43 Veda, knows, fgw ldam, this, Spi.iavani, my I hear.

Iti, thus, u: Sah, he. 3UW Atma, the Self. fSi avattaya, for hear­

ing. *SPf3. Srotram, ear.

4. Now that, in Whom this luminous form has entered, t,o Him belongs the eye. That Being is the Lord of the eye, for the sake of His seeing is the eye. So He Who says let me smell this, He is the Self, the nose is the instrument of smell­ing. He Who says ‘ let me say this,’ He is the Self, the

i t # jfi VIII ADHYAYA, XII K H A Iim , 3, 4. I C f f 3

M:ioB^ae is the instrument of saying. He Who says “ let me hear this,” He is the S elf: the ear is the instrument of hearing,— 577.

Mantra 5.

m W H ® W m i H HTSFT ? T f : ?T

3T *3;q ^ <71 li y IIW T Alha, now. q: Yah, who. ^ V e d n , knows, Idam, this,

Manvani, let me think. ^ Iti, thus, tj: Salt, he. =5n?HlT Atma, the Self, rpf: [Vlanah, the mind, Asya, is. \ % n Daivam, divine, illumined, Chaksuh,eye. ^ Sah, he. % Vai, verily', iysr: If sail, tin's, Etena, through this.

Daivena, tlirotigli the Divine. =er§?qT Chaksusa, through the eye. spfljf ManasS, through the mind, (isp* Etftn, these. 3RPUR; KamAn, objects of desire. ttftfH? Patjyan, seeing, rq% Ramate, he rejoices,

5 : He Who knows let me think this, He is the Self, mind is His illumined eye. He the Self seeing these objects of pleasure through His illumined eye rejoices.— 578.

Note: -These two Mantras show that it is the Lord who creates by His will Eye, Bar, Nose, &c., in order to make the Jiva get experiences. The Lord is the Uttama Purusa of the third Mantra, and the last two verses describe in detail His glory ami Majesty. The Jiva, with Prana and Senses, is supported by the Lord and exists through Him. These two verses Show, that the real enjoyer of all the experiences, is the Lord ; and that the Jiva enjoys secondarily after the Lord.

Man tra 6.

q v ^rr n w r -

W y m ^ W r f T : h W ^ cFTHT: ^

TqPSTRF-

# f ? r i s R i q f r H n r s r w i n

frar gcr i: it \r iiq: Yah, those desires, ijh Ete, these desires. Brahmaloke, in the

world of the Lord, namely the Lord experiences those desires only which are h oly and which exist in Heaven world, rfrj Tam, him. Vai, verily. qgn Etam, this, % rr: Devah, the Devas namely, Vaytt, Brahma and their spouses. srpunHw Atmflnam, The Lor*!- The Supreme Self. tyqrarT Up&sate, meditate, worship. cHHTfr Tasniat, through the grace of that Lord obtained through me­ditation. ffqTH Tesam, of those Devas. u f Sat ve, all. ^ Cha, and. graffT Lokah, worlds and men. W r r r Altah, are obtained. gvf Satve, all. ^ Ota,

(l -ij* GHRANDOGFA-UPANISAD. |n|.

if ® Vv viu a d h y A y a , xu k u a w m , s. I ( n------------------------------------------ :-------------------Y ) L

Kamali, desires, Sail, lie. gtrfcr Sarv&n, all. ^ Lhn, and. sriwsr Lokan, world, waTf,! Apnoti, obtains. fctr Sarvan, all. -r Cba, and. ^ftT? Kani&n, desires, q: Yah, who. ffff Tam, him, tiutrit Atniauam, the Supreme Self. Anuvidya, having intellectually understood. RStVHlRVijanati, realizes through intuition. fR Iti, thus. 5 Ha, verily. 5T3im%: Pra* japatih, Prajapati. Uvacha, said. stsirr: Prajnpatih, Prajapati. 3 ^ ^Uvftcha, said.

6 . (T h e L o r d e n jo y s a ll l i o ly p le a s u r e s o n ly ) , w h i c h e x is t in th e B r a h m a -w o r ld . T h a t S u p r e m e S e l f i s w o r s h ip p e d v e r i l y b y th e D e v a s . T h e r e fo r e , th e y o b ta in a l l w o r ld s a n d

a ll d e s ir e s . H e w h o k n o w s th a t S e l f a n d r e a l is e s H im a ls o ,

o b t a in s a ll w o r ld s a n d a l l d e s ir e s . 'T h u s s a id P r a ja p a t i , v e r i ly th u s s a id P r a ja p a t i .— 5 7 9 .

11ADIJVA’8 COMMENTA RY.

When tints addressed by Indra, Bralunii told him the truth in plain and simple words ; namely “ Know tIron that to be the diva who lms al­ways connection with body, i. a Jiva lias always some body or another. While He who has uo connection with any body either in past, present or future, He is called the bodyless, the Supreme VLnti, the Immortal, the Eternal Form. Though thus unembodied, the Lord, dwelling within this body, remains controlling it ; for the Lord is He who controls the body, free from old age, &c.; while the Jivatnia is bound with the body, andsuffers old age and death. Because it has the conceit of body.

The Commentator now explains the meaning of (he word Priya aud Apriya.The learned call that to be a priya, which depends upon another ;

any happiness which is not self-dependent is Priya or pleasure ; (Para meaning another and Ya meaning to come). Similarly any pain which comes from another, that is called Apiiya, the word A meaning evil.

The Jiva is always subject to Priya and Apriya; to pleasure caused by another, to pain given by another. A Jiva can never, under any con­dition (whether Free or Mukta), be above pleasure and pain. In Mukli lie has pleasure, given to him by Clod, in non-Mukli he has both pleasure and pain, according to his Karinas. But the Supreme Brahman is Asarira (bodyless), therefore, lie has no pleasure nor pain. These can never touch Him. liis pleasure is Self-originated, not like the Priya, dependent upon another, while pain He never has.

The Commentator now explains the words Abhra, Viclyat, and Stanayitnu, which gene­rally moan ; ho cloud, the lightning aud the thunder. But ho shows that, these words mean hero Brahma, the wife of Vuyu and tho wife of Brahma respectively.

14

^ ^ . « 2>Mlrahmfi is called Abhra, because bo is supported (b lira—to Support) by tbe Supreme Lord, who pervades every tiling, namely, by (be God Vismi, who is culled Ap or all-pervading. Thus Abhra. is a compound of two words (5T«f f- igr),

AP and Bhra means literally “ supported by tbe all-pervading.”Note:-When moaning cloiul Abhra is analysed ns Ap-water, Bbra = carrying, water

carrying, water bearing.The wife of Vayn is called Vidyut, because she causes special (Vi)

enlightenment, specific giver of light. The wife of Brahma is called Stana- yitou, because she consists of all sounds, and Stanayitim literally means the maker of all sounds.

These (VAyti and Brahma with their spouses) are said to he without body, not because they have absolutely no bodies, but because knowledge preponderates in them, and their body is no hindrance to their knowledge. Those also are not afflicted by pleasure and pain, much less then will the Supreme Brahman be affected by pleasure and pain.

How do l u l l say that Bra limit and Vayu have no pleasure caused by another. Their pleasure is caused by Visnu Himself and it is not, self-originated, so they cannot be said untouched by pleasure. To this the Commentator replies

The pleasure of Vayu and Brahma, is caused directly by Visnu, while that of their wives by them who are their lords. This pleasure cannot he said to he caused by another, for the pleasure caused directly by God is not Priya, as above defined. Therefore they are said to he devoid of pleasure.

As these, Vayu, Brahma and their wives, have emerged from the Supreme Ether namely Visnu, and from nothing else, and as they enter back into Him and merge into Him in Mukti, and thus obtain their own happiness and bliss, so the other Mnktas, through the full grace of Vi.-pu, obtain their self-bliss, by reaching Vi«nn cal led; also Hofava. When the Mukta reaches Visnu, he rejoices there with women and carriages, and kinsmen. As the charioteer is placed in the. carriage, to drive if, so is Vayu appointed by the Lord, to drive this chariot of the body, And as in the chariot is seated the Master of the chariot, so the Lord Visnu sits in the laxly, the master of the body ; and as a chariot may carry other passengers also, so is the Jiva a mere passenger in this body, neither the driver nor tiie master of it.

Refuged in Him are all the souses and the sense-Devas ; the great Prana is also refuged in Him ; in Him is refuged even this diva. He the Supreme Visnu knows all their workings, their seeinga, their hearings, their smellings, their tastings and thinkings as well. He verily fully

\t( ^ ' y r ; CffBANDOQYA-tj'PAWMD. (CT

v m ad h y a y a , xii

" sfetoS%'\vitUont any effort, all the objects of all the senses. That Visnu must be known as the Supreme, greater than all the Devas of the senses, air! the senses. He the Lord Visnu, the Unborn, experiences all joys through these senses. Though He is capable of enjoying everything by His own glorious form, yet the Lord I lari when dwelling in the body of a diva, enjoys all objects through the senses of the diva by pervading those senses with his own divine senses.

If the Lord within the Jiva, enjoys through the senses of tlie Jiva, then Ho would suffer’ the pain of the Jivas, and experience evils us well. To this the O <nunenhsitor- re plies :—

The Lord Visnu, by pervading the Jiva and his 'senses arid Prana enjoys all the. auspicious experiences of the Jiva but never any evil.

Him the Supreme Loyd worship all the Devas, VAyu, and the rest ; under His control, verily all the worlds subsist, all desires, arid all divas. Any one who knows this ancient Visnu, according to his capacity, and sees Him in his true light, obtains all desires, and all worlds, according to his will. Thus it is in the Sitma SafihitA.

Prajapati taught Virochana, ttie true doctrine, but the latter through his incapacity, and uniitness understood as if lirahrea wan teaching the theory of Maya, namely that the jtva is a reflection of Brahman, the reflection ancl the original are identical, and that therefore the Jiva and the Brahman arc the same and consequently the Jiva is to be worshipped. In fact, the theory of the Mayavadins is the theory of al! the asuras, and is not the t rue doctrine. Indra, however, understood Prajapati rightly. He knew that the Lord is the producer of the three states of consciousness, waking, dreaming and deep sleep, that He is above all conceit of body, that He is untouched by necessary pain and pleasure, that He is tile goal of the Muktas, that He is the l.ord of the Chariot of the body, that He is the supporter of the Jiva with his Prana and senses, that He is the enjoyer of all auspicious experiences, that He is adored by Yayu and others, that Ho alone is the Atman. While the Jiva is just opposite of it. Thus Imlra understood the teaching of Prajapati in its t rue light, namely that he liacl taught the doctrine of duality, and not of identity and illusion. Indra taught this doctrine to the Devas, as Virochana taught MuySvada to the Asuras. Home say that the doctrine taught to the Virochana, or rather mia-understood by him, was not M iyiviida but materialism or Lokayata, namely, that this body is the Atman, there is no other soul than this body, and that this body alone ought to be worshipped. This, however, is not the doctrine taught to Virochana. For Lokayatus are materialists and do not believe in after-life. They do not believe that the souls survive bodily dissolution. That this doctrine was not taught is thus proved by the Commentator

The f$ruti says that Virochana taught to the Asuras “ lie obtains both worlds, tliis and the next” this shows that the Lokayata doctrine was not taught by Virochana: for they (the Lokfiyatas) do not believe in the existence of the next world. Virochana, however, believed in the existence o f the next world and he did not misunderstand Prajapati as teaching materialism, but as teaching MayAvada. For Virochana,

' C0|%\

Yp ’ OH.llANDOGYA-OPANTKAD f o i\ / ' - ' .. ■ . k^JL—i"

-Lw-hgfrne went back to his Asuras, taught them that the Jiva is to be wor­shipped, that the Jlva alone is to be served, and he who worships the Jtva alone, and serves the Jiva alone, attains both the worlds this and the next (Khanda Y llf , verso 4). Thus this teaching of Viroehana to the A suras shows that he did not teach materialism, for he taught the existence of the next world. He taught the identity of the reflection with the reflected, the Supremacy of the J iv a : in short the doctrine of the Mftyilvilcla,

But while Viroehana understood the word Atman, as meaning Jiva Atman, Tndra understood it in its true sense, namely the Supreme Lord.He understood that Prajnpati by using the word Atman referred to the Supreme Lord and not to the diva Atman. In fact, the word Atman is used in the subsequent passages, unmistakably for the Supreme Lord ; thus as below “ 0 Iadra, this body is mortal and held by death. It is the abode of the immortal, the bodyless Atman. The embodied is verily held by pleasure and pain. Nor is ever the embodied free from pleasure and pain. The non-embodied is verily never touched by pleasure or pain” (Khanda Xll-1).

The above texts show that a sharp difference is drawn between the Jiva and the Id vara, the human soul and the Lord.

But may it not be that the Jiva is also, above pleasure and pain, in its state of Mukti, and then this verso will apply to the Jiva. In ordinary conditions, the Jiva is not above pleasure and pain, but in Mukti it is. To tills the Commentator replies :—

Except the Jiva no one else has the perception of priya (pleasure) and apriya (pain).

For if every Ji va whether Mnkta or Bound, were free from pleasure and pain, then who or what is it that Is affected by pleasure and pain? The answer must be the body.If the soul does not suffer, then the suffering is in the body, hut that is not the opinion of any side. If the bound soul only suffers and the released soul is above all suffering, then it. is against all teachings which show that in release also the soul is bound to enjoy happi­ness ; it cannot get rid of joy.

Even the released soul is not free from pleasure, it has the enjoyment of pleasure in that state.

Says an objector:—“ If the released soul is not free f om suffering (?) joy then the Lord is also not free, for his joy is eternal and Ho can never ho free from joy.” To this the Commentator replies

The word priya or pleasure of this passage is not intended to in­clude the joy of the Lord Visnu. For we have already said above, that bv priya is meant that, pleasure, the attainment of which depends upon another ; the joy of the Lord is not such a priya, it is self-dependent. The bliss of the released, being dependent upon the Lord, is priyam, in the true sense of the word. (As says the following text). The divas

S t l l R r v n I AD H YA 7A > X J I K H A W A - ( g f\ ~~J' \’*-bS5®«g&6r released or bound, can never be free from priya, because their

joy is ever dependent upon another. But the joy of the Lord Ilari, being independent of nil, is not called priyu. Because the wise say, that the priya is that joy which depends upon another. But though the joy of Brahma and Vitya are also dependent upon another, namely upon the Lord Hari, yet that joy is not called priya, because it depends upon no one else than the Lord. Their joy, therefore, falls under the category of apriya. It is only ih a secondary sense that their joy is called apriya, strictly speaking their joy is also priya or dependent joy. This secondary use of apriya is like the use of the word SvarAt or the Self-ruler or autocrat as applied to the king, (for the true Autocrat is the Lord alone), Or as the word Irfvnra or Lord is applied to Rudra; or as the word Indra is applied to rfakrn. (Indra or the Powerful One is the name of the Lord primarily). In the same way the word apriya is applied to Brahma and Vayu : their joy is not absolutely self-dependent. Similarly the joy of the consorts of Brahma and Vayu is called apriya, though it is dependent on the Lord and on their respective lords ; just as the word raj hi or sovereign is applied to the queen, or the levari or Lady is applied to Urn;". It is in this secondary sense only, that the word apriya is used in connection with Vidyut the wife of V.-iyn and Stanayitnu the wife of Brahma. Tims it is written in the Paraina Siruti. Moreover, the very text of the OhliAn- dogva UpanLad also shows that the joy of the released is dependent upon the grace of the Lord and is not any self-produced joy. Thus in verse 3 of Khanda 12 it is said :— “ This released soul, having obtained the full grace of the Lord, and having approached the highest Light, appears in his own form.” This shows that the experiencing of the nijananda or the self-joy is obtained by the released soul, by the grace of the Lord.

Moreover in the same verse the Lord is described as the Best Person Uttama Purusa or the Highest. Spirit. 'Phis also differentiates the Lord from the Jlva.

But cannot the words uttama purusa be applied to the Jiva also? Ia the state of Mukti, the Jiva may well be called the best person, as compared with inanimate matter.To this the Commentator replies: \

The word uttama purusa the Highest Person Always presupposes that there are other persons compared with whom, this is the highest. If the comparison was only between him and the inanimate nature, then the word highest would have been enough, and not the words highest person.

The Advaita theory is that there is only one person or Purusa. The spirits are not many but One. In this view, the use of the word uttama purusa is wrong, for the word

■ / Ly; 'M : Jv ■ ■ ■ IT \cmiANDOGYA-UPANISAD.

''^■,^fpieis|<fi{)irit, always implies the existence ot other spirits lower in grade. That There “ hmiJifcw' pnrusas is taught by the Gitfi also.

“ The Uttaraa Purusa is another called the Supreme Self,” (Gita XV-17). “ That Supremacy and uniqueness which Brahma, or Itudra cannot obtain, is Thy essential nature 0 Lord ! Hari Thou alone art the Highest Person.” So also in the Big Veda we find that the Lord VLnu is described the Highest. As the following Bile will show.

qrmrsroiTTfqrr f W * * * iTi? n TtaRT^fasTT fqtsott t-q Xf fq r t 11

qt: Parati, beyond, Matraya, all bound and measure, Tanva,with thy body. ijvjtff Vridlnma, Oh thou who growest. w Na, not. % he, thy.

Mahitvam, majesty, ^rsqtf^qpfi Auvasnuvaiui, come nigh, a*r Ubhe, both. % Te, thy. f% r Vidma, we know. T.3?*fr Rajasi, the heaven, qfsTsur: Prithivyah, beginning with tiie earth, fipsxfr Visijo, O Visnu. Deva, O God.

Tvam, thou, crw u Paramasya, the highest. Vitse, knowest.Men come not nigh Tby majesty, who growest beyond all bound and measure, with

Thy body. Only Thy two regions, the heaven anil the earth,O Visnu we know : hat Thou, God, knowest the highest also. (Rig. Veda VII-99.--1).

The same idea is expressed in the following lines of the Gita. (14.)“ Being refuged in this wisdom and having reached similarity with my nature.” So also in Taitt. II. 2 : —“ He who knows the Supreme Brah­man, as dwelling in the cavity of the heart, the highest space, he enjoys all objects of desire along with the Omniscient Brahman.” So also in Taitt. III. 10-5, it is said “ The Mukta Jiva, leaving this world, readies the An an dam ay a (the Supreme Lord consisting of Bliss) after having travelled through these regions, eating whatever he likes to eat, and taking whatever form he wishes to take, sits down singing this hymn.” So a lso;— “ Where Maya (Pmkyiti) does not exist, what to say of other lower tilings ? Where dwell the servants of the Lord Hari, honoured by Devas and Asuras.” Similarly “ Kristi a is worshipped by the released souls free from delusion.” Similarly Chhand. VIII. 12-3 “ He moves about there laughing, playing, and rejoicing with women, with carriages, with other Muktas of his own period, or of the past Kalpas. (So great is his ecstacy) that he does not remember even the persons standing near him nor even his body.” This also shows, that the Jiva, in the state of Mukti, retains his separateness from the Lord, and does not become identical with Brah­man. In fact, the word Upa meaning near, and the word Antara- different, found in the verse already quoted, show that (here are other Souls near the Mukta Jiva.

Similarly in Hint very verse we find that Mukta Jiva stands in the presence of the Supreme Light. All this shows that the Mukta is not identical with the Lord.

V I I I A D H Y A Y A , X H KHAN I,) A. ( c ^ t

word Antara docs? not oconr in tho text of the Chhand. VIII. 12,-3, as wo h^Wo§trt^11111st be fciio reading of some other recension.Similarly in Chhand. VIII. 12,-0, we read, the Devas worship the

Atman, Now, if tho Atman meant the Jiva, tlwij the verse would mean that the Devas worship the Jiva. But Devas never worship any diva as Jlva only.

Devas may worship a Jiva, merely as a symbol, but never as the Supreme. Jiva, as sucli, is never worshipped by any Item The object of the worship of the Devas is Visnu alone.

Because the following text of tho Rigveda shows that the Devas worship Visnu alone.

giTSffcjf sf^nnqDe firEfr |

Punardaya, having restored, srgrdimr* Brahmajayam, the wife of the Brailmana. gjr^l Ki'itvi, having made her. *$%: Devadi, by the devas.Nikilbisam, free from sin. Urjani, fulness, food, ijrT40UF: Priihivyal.), ofthe earth. xfW raya Bbaktvaya, in order to enjoy. 3CTT3? Urugayam, Lord Visnu of the great glory. Upasate, worship.

The Devas restored the Hrithmana's wife having purified her from sin, and worship tho Lord of great glory, in order to enjoy the fulness of tho earth. (X. 100,-7).

Similarly the following verse of the Bh&gavata PurAna shows that the l ttama Purusa of Chhand. VIII. 12,-3, is Lord Visnu and not any Mukta Jiva, The Lord must be worshipped, as the Highest Person (Uttama Puviusa) ns separate from the Jiva, as possessing full knowledge, as the agent unattached by any action, &c.”

Says an objectorIn the Chhand. Till. 12,-4, it is said. “ That being is the Atman of the eye, for tho

sate of his seeing, is the eye. So ho who says “ lot mo say this." Ho is the Atman, the tongno is the instrument of saying, &c." This shows that the Atman referred to hero is tho .Tivanii;nj and not the Lord, for he does not require any souse organs to enjoy external objects. This is wrong. For though the Lord is perfect, yet as a matter of sport (Lila) he enjoys external objects, through tho senses of the Jivas. As says the following verso of the Bliagavata Purana:—

Because (he Lord having created these bodies with the elements Mahat &c., has entered into them, and rests in them ; He is called Purusa (literally he who rests in Pur or body). Thus dwelling in the bodies of ibe Jivas, lie enjoys all good and auspicious experiences of sixteen kinds, by being a witness of the sixteen organs. May that Lord beautify these words." Tiiis shows that enjoyment is stated with regard to the Lord alone, through the senses.

Tho sixteen organa are the five senses of cognition, the five organs of action, the fivo internal organs, mind and the rest,, and Jiva as the sixteenth. In ether words, there arc five organs of cognition, five of action, and five of feelings.

iSnnilarly in K, tint. Up. III. 1 :— “ There arc the two (aspects o f the Uord) the drinkers of truth, existing in the body obtained by good works, both dwelling in the cavity of the heart, in the most, highly splendid Pararti (VAy.it).” The dwelling in the cavity are beta aspects of the Lord, as we learn from the words of Bndarayana in the Vedanta Sutras 1 .2,- 11 :— “ The two (who have entered) into the cave, are indeed, both Atman (the Lord), from this very well-known characteristic, and from scripture to that, effect.”

But verso i of Khantla 12 says that the eye is for his seeing, the ear for his hearing and which are indications of the Jiva. Therefore, lie who enjoys the objects is (ho Jiva :i,il the Supreme Lord. To this fcho Commentator replies that even with regard to the physical objects, the Jiva does not see, taste &e., the tmo objects, hut the appearances only. The real object is known only to the Lord.

Even with regard to seeing and smelling Ac., when the Jivas way “ I see this, I smell th is” the Jivas really do not know, because they do not apprehend the things by themselves, the substances underlying the sensa­tions, only the Supreme Spirit knows them. Therefore., the words “ Ma uUunuih purusah ” do not refer to the Jiva but to the Lord, (in verse 3, Klianda 12) Lord Badarayana understands it also in ibis sense. In the Vedanta Sutras 1. 3,-20, he says:—“ the reference in the Chhand. Upa, VIII. 12,-3, is to the Supreme Atman and not to the Jiva.” Similarly in the QUA the word Uttama Purnsa is applied to the Lord But the Uttania Purnsa is another called the Supreme Self (Gita 15, 17).”

The Mukta Jiva is not all-powerful, nor Omnipotent like the Lord. This fact is stated by Lord Badarayana himself in his Vedanta Sutras (IV 4. 1 7 ) The Mukta Jiva obtains all his wishes, but does not possess the power of creating or destroying tho world.” Therefore the being by reaching whom the Jiva is restored to its essential nature is the Lord called tho UttamaPurusa or the Supreme Spirit. The verse 8, of Klianda 12, therefore should be explained thus. He by whose grace the Jiva leaving his last body and approaching the highest Light, is restored to its own form, is the Highest Person, the Uttania Purnsa.”

The previous passages, also, where it is said, he moves in his glory, iti his dream (Klianda 10, 1,) and the reference to deep sleep in ■ klianda 11, verse 1, show that the Lord is meant there, and not the Jiva. For those passages describe attributes which are not applicable to the Jiva. Thus, for example, the phrase Mahiyanianah charati shows that Jiva could not have been m eant; for it means lie moves m bis glory, namely, while ho is glorified by the Devas. Now the Jiva is never glorified in his dreams (in fact, he has no control over his dreams, and dreams are

VO / / VH&ANDOGYA-UPA NlfiA D.

( i f W f f VIII ADFIYlVA, X I I I KTIAXPA, L I

v ; ^ # 7 > y ...... . T ""'I"'"l".....' " .. ...................... ’ i^ X L i {' VliliilStMnes very painful); the Lord alone is always glorified and retains

His Majesty, even in dream.The word PrAyogya in verse 3, Khanda 12, means the driver of the

carriage, for he who is in charge of (Prayoga) of the carriage is called Pivlyogya. The lexicon also gives this meaning:— “ She words yantn, sarathi, anetii and prAyogya all mean the driver in charge of the carriage.”

The words Daivam ehaksnh in verso 5, Khanda 12, arc ambiguous. The Commentator explains the word daiva thus TUo manas is called daivam ehaksuh because it is lllumin- od by others.

Tlie word daivam is to be taken in its etymological sense here, namely the eyes, &c.,Of the Jiva is illumined by the eyes, &c„ of the Lord. The Lord has His own eyes, &c„ but when He works through the Jlva He uses the eyes, &o., of the Jiva, hut illumines them and makes them daivam or illumined.

The words Ye, etc., brahmaloke should be completed by tesu ram ate and means lie takes delight in those pleasures which exist in the Brahma world. In the same mantra (6, Khanda 12,) occur the words anuvidya vij&u&ti. The aimvidva means having understood through teachers and scriptures, that is, second-hand knowledge. While vij.infi.ti means face to face or direct knowledge, or aparoksa. Assays the following verse: vedanam means knowledge through scriptures, while vijimnam means seeing the Lord (Brahmadanlana).

T h i r t e e n t h K h a n d a .

M antra i ,

s rre r ^ t w ' r t

f ^ r ^ ^ W s i fn r o t r i r

ii % u

H 11V3RT? sSvAmat, after worshipping the Lord as sSyama coloured. Slft=T?

Gabalam, the Lord having various colours and lorins. mrij Prnpadye, I worship.S^abalAt, after worshipping the Lord as having all forms and colours

sfstTHlt j^vamam, as having tlie ^yanta colour or dark colour. 1 rapadyc, 1worship, I come to. ?pft: Asivah, horse, iva, like, ffdll’1? Romani, hairs.

Vidhfiya, shaking off. trTT» BApam, sins, Chandrali, moon, aft Iva,like, ajft: Rahol.i, of Ranu. g w ? Mukhat, from the mouth. Pramuchya,being free, fjftt DhOlva, having shaken of. soffit? Sarirnm, the body,Akritam, without action. fftrftt KritatmA, having fulfilled the object of the

15

i

Self. Brahnialokam, tlie woild of Brahman. Abliisam-bhavami, 1 obtain. §r% Ui, thus. Abhisambhavami, I obtain §fffIti, thus.

1. I take refuge with the Lord having all colours through meditation on Him as having no colour : I take refuge in. the Lord having no colour by meditating on Him as having all colour. Shaking off all evil as a horse shakes his hairs or as the moon frees herself from the mouth of Rahu, shaking off the body, I obtain the uncreated realm of Brahman, having obtained the Self.— 580.

MADHYA’S COMMENTARY.In Khantla thirteen is taught the method of worshipping Vis mi in His different

colours as residing in the heart, &c. One colour of Visnu as residing in the heart is Dark called Syaina. it may be violetOOlour or puro black. The colour of Visnu as dwel­ling in the heart is also Sabala or variegated. The commentary mentions this

The colour of Visnu as dwelling in the heart is Dark (Syftma) as well as variegated (fsabala) or having various and manifold colours. (The fsahala is a collection of all colours.)

Those two forms of Visnu—One Dark and one White (for white is an aggregate of all colours, and Dark is absence of all colours) both dwell In tlio heart. A man must worship and meditate on those forms of the Lord. But there is no order in which he may meditate on these two forms. Ho may begin with Syama meditation and end with 1 ftbala, or begin with (tabula and end with Syama. The order is immaterial.

The Lord has other colours also than those two.The Lord as dwelling in the Jiva has also the colour of the diva.

He is red coloured as dwelling in the Eyo. Tims it is in the Mfinasn.The colour of the Lord varies also with the colour of the aura of the Man. In fact

tho Lord lias primarily three dwelling places in man. In the eye of man—in the physical body He is red coloured-or of the colour of blood. In the Astral and mental bodies—in the Jiva par excellence-He has the colour of tho aura of the Jiva. In the heart—in the Baddhic body—-He has dark and white color. The colour of tho Lord mentioned in the Gayatri Yidya is Jiva-colour. In fact, the Lord has to bo meditated upon as having those colours when meditated in those places. The formula that he should utter while medi­tating on tho Lord in the Heart is thus given in this Khan:1a Asya iva Romani Vidhiiya Papain Chandra Iva Rahor Mukhiit Pramuchya, DhfltvS Nariram, Akritam KriLUma Brnhmalokam AbhisambhSvami —“ Shaking off nil my non-prarabdha sins us the horse shakes oft dust from his hairs, and being freed from all prarabdlia sins (after suffering for a short time the effects of those Karinas) as tho moon is freed from the mouth of Rahu, abandoning my dense and subtle bodies, but manifesting my own essential nature (by functioning in my Svarfipa body), may I reach the eternal world of Brahman.”

Now an objector says—this prayer is put in the month of tho author of the Upanisad —who is no other than tho Lord Himself. Or if the secondary author bo taken, then Ramfi is the Revealer of it to mankind. In the ease of both theso, the above prayer is inappro­priate. The Goddess Rama is an Eternally h’reo and can never stand in need of such a prayer. To this tho Commentator replies : —

( i f ||| Jl) CIinANDOGVA-UPANISAD. (gy

saw (hoard?) tiro words that oamo out from the mouth of the Lonf Iftiyagriva ; those very words saw B rah m l, them even did see N>V rada. (In this Upanisad) words which are inappropriate in the case of

I Visnu (such as) prayers and the rest must be understood to bo the words uttered by those next to Him (such as Narada and the rest). The Lord Hari taught these (prayers, &c.,) for the future beings. Tims also spoke Ram A, thus also spoke Bralmi i—and this is the Chhaudogya Upauisad. Thus it is in the Sima Saiiihita.

'l’hns the prayer “ asva iva rotn3ui, &c.,” was uttered in the past Kulpa by Nar.idu and others. The future generations will also utter these prayers. Thus this is not the prayer uttered cither by iUma or Brahma - they merely passed on the words as they hoard it from the Lord Hari. They simply transmitted the words of the Lord of the wisdom— Pace the Hayn-griva.

F o u r t e e n t h K i i a n d a .

M a n t r a t.

- m m m 't r t r

, R snrrq^: w r j b iR src% w s i m f m

^ ^ r ^ ir e r ~ m t w f ^ i f r f i tW -T T SRT; f ^ ^ T F R 3 T T T o F ^ R T -

r m w i w \ ii*rer ^ 0^ 51: n ?y 11

W oRTO: Akasali, I lie all-luminous. % Vai, verily, Naina, Named dfWTdb Namarupayoh, of the name and form. Rdf^ftr Nirvahita, creator revealer. % I c, they, the name and form, ajar Y u , what, srept Antara, within! fT9 fat, that, argt Brahma, Brahman. ffsr Tat, that, 3 913 Amritam, Immortal. fftSah, lie. 3rrmr Anna, the Atman. irsTm: Prajapateh, O f the Lord Visnu. Hm ? Sabham, meeting. Vesma, hall, srer r Prapadye, may 1 obtain.\ agab, glory, iggrr Aliam, I. dTITd Bhavami, may 1 become. Bt ah-nunanam, among the Brahmans, aptr: ^asah, glory, rrytru Rajnam, among the princes and Ksatriyas. Jpg: Yasah, glory, pRlR Vifom, of Vaigyas. ^ Yasah, glory, srgn Aham, J. ^gsrpifld Anupripatsi, obtain. jj; Sah, he. g Ha, verily. **3 Aha in, 1. OTdfw YasSasam, of the glorious, sjsi: Yasah. glory. *>?T3 J$vetam, mover in breath, existing in breath. Adatkanl,eater of joy, the Supreme Brahman who is all bliss. -mjGIM, Adatkaro, eater of joy. Ysd? Svetam, mover in breath. fiasgg Liiidum, the giver of joy. w J( always, struts Abhigam, 1 have obtained, may 1 obtain always (A).Linduni, the giver i f joy. A, always, 'dfdnrn Abhigam, may 1 cbtain.

VUl AI)HYAYi xTv KHAXVA, i. / m 5t

. - / n(If | f| j l ’ Cm ilA K D O Q YA -U PA m S A D . ^ J |

' y S j S ^ i He who is called the All-luminous is the revealer of names and forms. Those names and forms which are intermediate (which are not well known) He is creator of those also, He who is without name and form. He is Brahman, He is immortal, He is self. May I enter the meeting hall of the Lord of all creatures. May I become glorious among Brahmans, glorious among Ksatriyas, glorious among Vaisyas. May I obtain him who gives glory to all glorious beings. May I obtain the dweller in breath. The enjoyer of all joys and the giver of all joys, may 1 obtain the enjoyer of all joys and giver of all joys.— 581.

MADHVA’S COMMENTARY.This Khsuula teaches another method of worshipping Brahman called Akivsa dwelling

in the Lotus of the Heart. The Commentator explains this Kharida by quoting an autho­rity :—

Ho is called aka da, because He is all prak&rfa—or All-luminous. He exists without name and form. He who is called Brahman is theLord Vi suit. May I obtain His palace.

The phrase to yud antarft o f the text mean “ above name and form an tn-ra means Without, and to refers to uftnui rdpe. Prajapatesh vesma means the palace of the Lord Visnu ; Prajapati hero does not mean Bralnua but Visnu.

May I become famous among all castes : let others derive their fame from me. May 1 get fame from the grace of Him who is the Most Highly renowned among all celebrities, from the Lord Brahman the giver of fame to me.

The Supreme Brahman is called Sveta, because this word literally means He who moves in the Breath (or dwells in Vayul. He is called adatka because He is the Eater (adat) of joy (Kam i—lie who constantly experiences the bliss of Jlis own Self-realisation. He is called lindu because He gives joy to others (liin = rim — rati “ joy : 5t and t aie intei- changeable . May 1 always obtain this Lord (called bveta, adatka, and lindu.)

F if t e e n t h K han da .Ma n tr a i .

__

I f W n | v iii a d iiyAya , x v KHAWM, t. (rs|7

*3FW% c i ^ ^ l'Sf^T^r ^

3 ^ 3?r^TTri% u \ nq s s * ^ : ^fo^: !| ?/» II

iwsifl: SjqTSq;: ?TRIW* II <i n?Tt T m q r a g JWTffTfq qr^nrnisu'ip srrsm sfr ^ m i ^ u n v ! !-q ^qTr*&

a ^ f q R q ^ m t s p f a n f q V n ra r s fp f q t i a B d ^ u ^ ’n n ^ r ^ r ^ i s r

itssg ^!=w > bird- q 3qRq?§ smhcr wfq e g h mq e g 11 prfvf: wren wfen it

*fer s r ^ m q r q q r e ' j q A n m i

aa I at, that Brahman described ab* ve. ? Ha, verily, cutst Ltat, this. ai?j Bralnna, Brahma namely Visnu, m nqqq PrajSpataye, Frajapati. Io Frajapati [.<;, , to the four-faced. s*rpT Uvilcha, said. irenrfq: -PrajApatiJi, PrajA- pati jpj% Manave, to Svayambhuva, Manu. ManuJi. Manub. irsinq:Prajabhyah, to people. 5TR Acharyakulat, from the home of the tea­cher. tcfH V'edam, Veda, Adlhtya, having learnt. sptnftgR? Yatlia-vidhanani, according to the rules. aj<f: GuroJ.i, of the teacher. 5r4 Karina, duties such as service of the Guru giv ing him Daksina. ^rfqqsrur Atisesena, without leaving anything behind. 3jfvramf?T Abhisamavritya, having returned home 553^ Kutumbe, become a householder, 5j=*it Suchau, in sacred. ?$r Dcse, in the land, in a spot. SvAdhyayam, sacred study, qtftqR:Adhlyanah, reading, tjTT'fairq. DhiUm ika", sacred duties, rkfvya Vidadhat, performing, tgrftrfq Atmani, on the Supreme Lord. girf%qn% Sarvendriyani, all senses. 5j*qrqgrcq Sampratisthapya, having centered, having placed.

Ahiiiisan, not injuring, not g iving pain, r r ^ r w Sarvabhutaai, any creature, Anyatra, except. s-fHjftq: Tirthebhyah, in sacred places,sacrifices, Sab, he. tjtg Khalu, verily. trpi Evam, thus, sraqq Vartayan,

behaving, up??; Yavad, so long as. srtgqR Ayusam, life. SgrabKH Brahrua- lokam, to the world of Brahman. qfsrerqqq Abhisampadyate, reaches, attains, g Na, not. q Cha, and. jus Punah, again. W W q Avartate, returns, sf Na, not. =q Cha, and, gsp Funal.), again. =sn*ifR Avartate, returns.

1. Verily this doctrine Visnu taught to the four-faced Brahma, Brahma taught to Svayambhuva Manu, Manu to his people. One should learn the Veda in the family of his teachers and making presents to his Gum according to law and doing his works fully one should return home and

r ' lZd r \'o\ m '( f l . j f f i ) f l GHnANDOGYA-UI’ANISAD.

into household life. In a sacred spot he should recite the holy scriptures, and perform good deeds concentrating, all his senses on the Supreme Self, he should not injure any living creature except in sacrifices. Ho verily thus passing his life attains on death the world of Brahman and never returns therefrom, never returns therefrom.— 582.

MADHYA'S COMMENTARY.Tina Tpanisad must be respected as ail authoritative work. To prove its authority

the Veda Ptivuaa mentions the various persons who promulgated i t ; and shows the utility of it. The phrase in the last Khan:la “ may 1 be famous among all varnas ” is ambiguous. It is not apparent, who is the speaker of those words. If cannot apply to every wor­shipper for any body and every body cannot become supremely famous. Who Is then the speaker of this prayer ? The Commentator answers this

The four-faced Brahmft being thus taught by the Supreme, cried ou t: “ may I become famous, &c.” Brahma taught to Manu thia Vidya, and Manu taught it to mankind. Therefore, concentrating all senses in the Lord the Supreme Spirit, and seeing the Supreme Visnu, one obtains the region of the Lord. No one ever, for any reason, comes back from that place at all.

The God is the great ocean of bliss unbounding, is Higher than the highest, is the Eternal, the Omniscient, the perpetual Rider of all, and the -store-house of every auspicious quality. He is a joy for ever to His knowers and is the Greatest of all. He is my most Beloved—yea the most desired of all desires, my best Friend. May my God be pleased with me.

Tho Commentator now shows, by quoting scriptures, that his coming is prophesied in the Vi das, and therefore this commentary written by him is authoritative because ho is ono of the Aptas or tho perfect. He is in fact an incarnation of Vayu or Christ.

In the verses of the Veda there are described three Divine forms (incarnations) of Vayu (see Rigvedu I. 141. 1, 2, 3,) the third of thoseforms has composed this commentary explaining it as describing Hari. The archetypal form of Vayu of which these are the various avataras con­sists of power and wisdom. By the command of God these qualities appear fully in the avatara-forms of VAvu the mighty, the supporter and mover in the universe. His first form or a vat am is as Hanumat who carried the message of Rama (to Situ) or who ever obeys the words of llama. The second form is that of the warrior Bhima who destroyed the army of the Kurus. His third form is that of Anandatirtka called also Madhva who has composed this commentary.

These three forms of Vayu nre allegorical. Hanumat represents tho messenger of God, standing near his throne, ever ready to do his commands. He brings tho message of

v m a d h y A y a , XV k k a x v a .

't</thede^ondiiig goal (ftita) *when she is frightened by the terrors and temptations of the world, namely of the lower nature of man. Thin is the drat manifestation of Vfiyu or Christ In tho soul of man. Ho encourages her and tolls her not to lose heart. The soul thus encouraged and hopeful becomes stronger and assumes tho sterner aspects of a Dratipadi. The second manifestation of Vdyu takes now. It is when the soul lias reach od tho stage of Wriuipadi, who no longer is capable of being snatched away by Havana or Hut yoflhana, that tho second manifestation of Vdyu takes place. The Christ comes now not as a messenger of God, bub as the warmer of tho Lord, the destroyer of the Satanic host. He is no longer Gabriel the gentle, but Michael the terrible. This aspect of Vdyu helps the soul in completing her conquest over her enemies. It is then that the third manifes­tation of Vdyu takes place. When the passions aro liashed and the lower nature is sub­jugated, comes then the Vdyu in his last and the sweetest form as Madhva, the sweet wisdom, .as Aiiandatfrtha the bliss-giving saviour, as Pnrnaprajaa the perfect wisdom. In this aspect, tho Vdyu teaches the soul tho mysteries of God-head and ultimately leads her to the presence of her Lord. In fact, the exotorio forms given in tho scored books also conceal this allegory. The first form is that of Hannniat or a big semi-human ape, docile hut, ferocious, the second is that of a mail as warrior, Bhiinathe destroyer of th the army of the Kurus. The third is that of PAmapraj&a the perfect wisdom, the toucher who is superman.

Madhva now explains the three verses of tho Rigvoda and shows how they refe r to tho three forms of Vdyu. Generally these versos are taken to mean three forms of Agni —the celestial fire aa manifested in the sun, astral flro as soon in the lightning and the terrestrial lire as we find it on the altar and hearth. These verses as explained by Saydna hardly give any sensible moaning. We give Griffith's translation below: -

Yea, verily, the :fair effulgence of the God for glory '"as established, since He sprang from strength. When He inclines thereto successful is the hymn : the songs of sacrifice have brought Him as they flow.

Wonderful, rich in nourishment, He dwells in food; next in the seven auspicious Mothers is His home. Thirdly that they might drain the treasures of tho bull, tho maidens brought forth him for whom the ten provide.

What time from out the deep, from the steer's wondrous form, the chiefs who had the power produced him with their strength: when Matarisvan rubbed forth him who lay con­cealed, for mixture of the sweet drink, in the days of old.

The translation of theso verses according to Madhva are given below : —

Rig. l . i pf i.

5}h; R it, strong, frtif Itthfi, tlm '. ?fiT Tat, that. TJT Vaptise, for th ; sake of body, (for the sake of getting three bodiesi. tspnirt Adiifiyi, the god placed or sent, or established. I>ar4atam, fair, beautiful, full of wisdom,De vasya, of the god, of Vdyu. h*t: Bhargah, supporting (bhar), and moving (gah) through the universe. gg<j: Sahasnh, of the powerful, qfp fatal), from whom, from the Lord. 'STSTH Ajani, was horn. Yat im, who alone.Upahvarate, stands near Rama, to obey his commands. Sadhate, whoaccomplishes all the works of Rama, nfif: M at ill, wisdom, Hanurnat is called matih because hanu me ins raati. Ritasya, of the True, of Rama,Dhenah, w inis, ssprsp^ Auayanta, he carried to S ita or to mankind. Sasiutab, lidwing with nectar.

' Gc%X

_n

GHHA N DOG YA-UFANISA D.- • — *----------

e powerful God Vayn, tho root-form consists of strength and wisdom, which supports the world ami moves through it. Ho thus for tho sake of throc-fohl forms, was horn under the command of the Lord. His first form is called wisdom (llanumat) who stands near tho throne of tho Lord and fulfils all his commands and who carries tho life- Siving words of the True to (Sitfi or to mankind).

Note: The first function of Viiyu or Christ is that of Hatnimat or wisdom, it is the angel that brings the message of hope to the desponding soul as Hanumat carried the words of R&ma to Si’ta.

^ 5TSTOf?f u

T S : l>r ,ksai.l, the destroyer of the hostile army, (pri army, piritana ksah destroyer Usaya kftrakah). W . Vapuh, body incarnation, p.tuman’,rich m nourishment. Nityah, always. SHOT Agaye, dwelling, sleeping,iu the home, who ponders ove. constantly, fifffatr Dvitlyam, the second form.

A, always. tcTHficfaTJi SaptasivMsu, in the seven auspicious. MiUrisu, inthe measurers. Tntlyam, the form. vffjj Asya, of him of Vayu. ’ tppprqA tisabhasya, of the bull, of the best, of the strong one. Dohase, for thesake of m ilking out wisdom. tpnsirn% Dasapramatim, ten wisdom, infinite wisdom called # srsst PClnjap raj flam. swap* Janayanta, produced. C r r o : Yosanal.i, women, virgins.

His incarnation us the destroyer of the hosts is his second form, rich wilt! food this eternal one sleeps in the homo of 1 ho seven measurers.

Tile Hill'd form of this powerful Vayu is assumed in order to give the milk of wisdom to mankind, this is the ten measured form called tho Pflrnaprajna, which tho virgins immaculately conceive.

Note. The second Avatara of Vayn is Bhlma tho Terrible, the Destroyer of the army of tlw Satanic host. In this form ho governs the Seven Worlds, called the seven Measurers. Resting in the seven worlds, Ho fights incessantly with all the evils thereof, and keeps it fit for beings to dwell. This form is called rich in food, for it nourishes the seven bodies of man. This is the Christas world-soul. The third aspect of Vayu or Christ is that which is called Madhva or Pfirnapraj iia or Anamla tirtha. This is tho human aspect or incarnation of Christ, born oi women-janayanta yosanali. This incarnation is called da.su prmnntUu or Ten-measured or Hull-measured, for it is the Perfect manifestation; for tell is the perfect number. This incarnation is called tho Vfiaabha or the Bull of Cod, as the Christians call the Christ the Lamb of God.

ft& ff srre fsirnra: i

**fmgsrfar^r mar ggra??? mrrofar itf%: N ib (a panicle to be joined with the verb kranta). Jtw Yat, because.

f*I ]m, alone, even, jprnj BudhnSt, from the wisdom. «rf$«r&| Mahisasya, of the mighty Lord possessed of the six attributes ?p}h : Varpasah, the attri­butes of adorableness (var varauiya) protectiveness (pa palaka.) tsrrHRr l^anfisah the devas called Rudra &c. jnrai Savasfi, with ease, with joy. qRf Kranta, or akranta, knew, ssjat: Surayal.i, the wise one. mn Yat, who.[m, alone, srg Anu, alter, Piadivah, of great refulgence. *r®f: Madhvah,

__n

V U J A D H Y A Y A , X V K H A N D A . nfcflik v a 4________________ _________________ ___ __________ _________________ )______

Madhva, urifa Adbave, for the sake of inraking him their full Lord. ggrwWTh Guha santam, dwelling in the cavity, concealed from those who holcf that the j s v a and the Lord are one. ufffPhF Matarisva Vayu, the virgin 's child. Maih&yati, rub? forth, establishes by reasons and scriptural proofs

Because the Rulers and the wise ones have easily understood the adorable and pro­tective attributes of the mighty Lord, through the grace of this Lord of wisdom (Vayu), who alono fall of great illumination and culled Madhva, establishes by proofs the con­cealed Lord as the great master of all, tor it is the function of MAtarisfiva to rub forth him who lies concealed (as fire is produced by rubbing the sticks).

Note.— Matarisva the son of the virgin, or Vayu in his incarnation as Madhva, has the function of revealing the guhasantam or the concealed Lord. Not only that, he establishes the Lord Hari as the husband or the master of all souls, lie is the teacher, biidhna t-lio wise one, from whom all cosmic Rulers (lsanas) and world teachers (aiiraynb) learn about the might and glory of the Lord called tlio mnhisali, the possessor of the six manas.

The word ban denotes wisdom, therefore, Jianuntat means he who possesses wisdom, the word mati also means he who possesses wisdom.

Therefore when the Rigveda uses the words “ Yadim upahv.ara :e sftdhate mati?. ” it refers to ITanumat; similarly the words “ Ritasya dlienl anayanta sa fstlj-srutah ” mean he who carries (anayanta) the words (dhona) of llama the ever truthful (su-ritasya) to SitA.

The words “ SaptadivAsu mntj’isu ” refer to Bhima, the word Bhima means literally lie who supports all authorities, true sciences ib li i hlnil i supported, ma pramanani authorities). The word matarah means measur­er of authoritative words. The word saptadivA refers to the seven autho­ritative Scriptures, namely the four Vedas, purana, itihasa, and paiicharatra. lie who rests or constantly studies these seven is Bhima.

The word Madhva in the third verse is composed of two words, madhu meaning sweet or Amanda, and va meaning tirtlia or the scrip­ture or the teachings. He whose teachings are ever sweet is culled Madhva or Ananda tirtlia. Thun Madhva and Ananda tirtha literally mean the same thing. This is the third body of VA,yu.

He who knows these three forms of the mighty spirit (VAyu) as described in this Vedic hymn, understands through his grace all the Vedas and all the truths. Thus it is in the book called “ Sadbhava.’

He whose name is Anandatirtha and who is the third incarnation of Vayu, who is also called PurnaprajSa he has composed this commentary (and not I). May it be acceptible to Hari. May Hari full of eternal bliss and infinite qualities be ever pleased with me, my salutations to that Visnu again, yea over and over again.

Alphabetical Index of the Mantras.

Mote. —Die Roman numerals denote Adliyaja ; and tho second figure denotes Khan da, and the third figure the Mantra.

PAGE20, 1 ... ... ... 138<>, l ... ... ... 278

5Tt ^ r ^ r m s . . . l l , 18, 1 ... ... ... 136wtr ?TTf5Ef«rrf%...I, a, 5 ... ... ... 34M5rtmjrw...?re&5$Tj...ii, 2 4 ,10... ... ... icyW5f 3THrH:...cT?i& r4¥T€r:...II, 24, 0 ... ... 168

f s m . q i ^ r . .. V, 17,2 ... 358sr?*?rsr sTTO^ah'.- V. 14, 2 355

5? ^ ^ ^ .V, Hi, » ,. 357w w i - 12,2 ... ... ... 353nypwr...|>arnw:g m # 'V, 15,2 ... ... 356W ?7 snnwt...^

srfe J , 5 ,5 ... ... ... 47tf Kf\ qjrf^T.. I, 5, 1 ... ... 45

W amr.-.F, 3, 3 ... ... .. 32w 3,6 ... ... ... 35*ror ^5ggmf3[?7T,..I[, 9, 1 ... ... ... n o««r «re3Taref?t?f...ir, 10, 1 ... ... ... 120**f«#R*rndfc©...I,3, 8 . . . ... ... ... 86

*as^a?iTrt...V, 2, 7 ... ... ... 324W f^ rq ...I I ,2 4 , 14 ... ... 170

gdftr *nrrs»!f^...llf 24, 5 ... ... ... 107imt WTd ...LI, 21, !) ... ... ... 169

w w cRr®4...LIf, 11, 1... ... ... ... 207g fei^WPBW^.^.V, 2, 6 ... ... ... 323

wai qsrrarrsi 3 g c . . .V l l l , 4, ] ... ... ... 537smr...V, 10,3 ... ... ... 341

^ r a tn R r ^ ^ 5 R fe d 5 f . . .v ) 24, 2... ... ... 300f^5F?Tm...i, 7,7 ... ... ... no

^«r *t q ^ rc% fto ...r , 7,, ... ... 59

W I q qij « ! jg T ^ . . . V III , 3 ,4 ... ... ... 535w x isragsm jjaf. ..1 1 1 ,9 .1 ... ... . . . 196v v t «m ff3 jm rr...in , 1 o, 3 ... ... ... 256W J ’TrRt 5TH...UI, 17, 1 ... ... ... 241W * r a £ r ? w p . . . l l l , 8, 1 ... ... ... 1943T*i Jj?qs3rir,..lll, io , 1 ... ... ... 198sro q w q w ^ fa ft...H , 9, 8 ... . . . ... 114

9, 3 ... . . . ... i l lW qi|grf5^sr:...Vl, 8, ft ... ... . . . 407war ^ 5 R r ^ 5 * n «r ...V I ir , 6 ,4 ... ... ... 547

V III , 6, 5 ... . . . ... 547SOST nlrT^TSBT^JTgflr^iji... V III ,1 2 , I ... ... 573WT in ffa ia ^ ...! V, 1 6 ,4 ... ... ... 306W T O a f i r A w f ^ . . . ! ! , 9. o ... ... ... 113w*r ^ r w r ^ f i ^ r a g m ' V III, 5, 2 ... ... ... 541*W *f 5TS q tt m , 13, 7 ... ... ... 2235J*T V U I, 3 ... ... 541

gar: srqsi... III, 1 5 ,6 ... ... ... 235■ ? r o » j s it<t o . . .H I , 15, 5 ... ... ... 234sra * r ? f # 8 r a r t w . . . I I f , 15, 7 ... ... ... 235*ro *rT$*rTf?r...in, i 7, 2 ... ... . . . 243*?»7 arefW tr ^ f g 'W fe . - .V I , 15, 2 . . . ... ... 432sra qfif nrarni5;ar5fl'?R?Fr«t...v HI, 2, 6 ... ... 522STO iffi? r i4 crg if3 t5 t# ^ ra l...V H I, 2, 8 ... ... 523=*ra ar% ?r^arrccft.• •v II , 1 6, 2 ... ... ... 134*TO V III , 1, I ... ... ... 516’ITO 5C|fdT VII I, 2, 2 ... ... ... 521*ra sfSf w g f® n f i i^ .. .V , 2, 4 ... ... ... 322i w qf?? gr?|55N>«isnft...VIII, 2. 3 . . . ... ... 5 2 1WU arfi? q g a r .. .I V , 17, 5 . . . ... ... 309* m s f ? ^ fP a s t^ » r a t .. .v i II, 2, 5 ... ... . . . 522w 5am?rt...i V , 17, 6 ... ... ... 310? r a * i% # ? 5 t ? R « T « t . . .v m , J , 9 ... ... . . . 524mi scifar ^ ^ ^ f r a t . - . Y I l l , 2,4 ... ... ... 522WU q g V, 15, 5 ... . . . ... 298

?f| v^ ip m sT ^ ...ii, 9 ,7 ... ... ... 111

[ ( ( f f l ) ( H ) (CT

f i t ......... < S L, paae

*m 5?fv^jr«ff%9rT^...H, 9 ,6 ... ... ... H 3m q^tferstn:...!, 7, 1 ... ... . . . 58

6, 5 ... ... ... 51w«r ?raw rR at«ii«iirr...V lll, % 7 ... ... ... 523sro ?farc^ng?gi;t?ersrnni^...Yll, 15, 3 ... ... 197*rar*ra» w s R j? r . . . v i ] I , 5, l ... ... ... 540sr«r q^ sn m r^ jn a 'im ... 11, 22,4 ... ... . . . . 157mtt f5cfrom j[ei...lir, 7, 1 ... ... ... 192

*rac«?er..-.iil, 17, 3 ... ... ... 213snarsri *iran5ff.\ ..vill, 0, 1 ... ... >45*rar qrfr r 1 1, 10, 3 ... ... 239*w Il l , 16, 5 ... ... 240m r *fi "Brgnf i f s r a t . . .Y , 22, 1 ... ... ... 363sra if <ji§tqi v , 21 , 1 ... ... ... 362

*JT f^cTHO 'IfSfTflt.., v , ' 20, 1 ... ... ... 361W *lt qs^raf... V, 23, J ... ... ... 364?i«r ia r T ^ # ^ r . . .V i I I , 3, 2 ... ... ... 533w i Srs^J 3% ^ : . ..I ll, 2, l ... ... ... 177

Jj^*%rf...ill, 3, 1 ... ... ... 178W J ! 1, 1, 1 ... ... ... 180si«r * r s ^ « r l . .H I , 5, 1 ... ... ... 181

sm 3 r r ^ f w«iralr<r...\rll l , 12, 5 ... ... ... 574*B«r i f , 2 ... ... ... 220w I r s w sra re ...H I, 13,3 ... ... ... 221

m s*% c^ ...n i, 13, 1 ... ... ... 221=»ra*n*m«li gfa? III, 13, 5 ... ... ... 222w i a a ^ . . . U , 8, 1 ... ... ... 1084TO ^*raterai...n . 9 ,4 — ••• ... 112w * 5 gsj.. J , 2, 4 ... ... ... ... 21

V, 1, 12 ... ... ... 31s--soar 1, 6 ••• ... ... 315*r«T 5 TTH...I, 2, 6 ... ... ... ... 22=a>J f q naT^...'V , 10, 10 ... ... ... 345

f 2, 7 ... ... ... ... 23*l*J ^ q a r o g ^ . . . ! , 1, 8 . . . ... ... 19w r * * r o . . . i , 2, 3 ... ... ... ... 21

' Go% x

k-\, k s f a * « «Urfa\..l v , 3, ;, ... rw * * i t e r . . . i , 2 , 5 ... ... ... ... 22

^ I IV , 1, 2 ... ... ... .’ 258W »?U ra*„.fV , 10 ,4 ... ... ... 288

i), l ... ... ... 5goW ,| w w n m 5 » ...I V s 12, 1 ... .." **’ 2 9 2

■m fa*T*sriftr...'l. V 13, 1 ... ... ... 293*rar t w f t r . . . i v , 5, 1 ... . 276w fa < n u g iw fr ...lV f 1 1 , 1 ... ... ... 2 9 1^*1 f a a fa fa f ...! , 11, 5 ... ... 83w fa n#T?rrq^T3f I, 11, 3 ... ... ... Siv n f a 1, 1 1 , 4 ... ... J 82

faq^roras...!, 11 , 1 ... 80w f a qrrji^ra...V, 1 , 1.3 ... ... 319

'' w i fa s fa w r r a ...v , 1, 14 ... ... ” 31 c)w r*N T er3tH ...V , 1 5 , 1 ... ... 3 56= *m 5 ta ra ffo sr...v , re , 1 ... ... 3 5 7

« w s ta r e e??pw *...v, 1 3 , i ... ... ” 3 5 4

^ 5 U ^ cg ja r ...V , 14, 1 ... ... ..." 3 5 5

S t a « h q W ...V > 17, 1 ... ..." "" 3 5 7

W iar VlcWtsa W ...V 1 I , 25, 2 ... ... * ’*. 5 05WTTcr: 5Jta:...l, 12, 1 ... ... ... ” <s;>w n f i f a l . . . ! , », 1 ... ... ..." ” 51w tfw m i a n d t m .- i . iv ,» ; 3 ... ... 268*T«mqTcJT q qqTO.,.1, 5, 3 ... ... 463JSJTWIOT cfaq .. J , 7, 1 ... ... ... 57

*rer3 flw g ftre t...V ; a, 4 ... ... 33 0?TOptfa...l, 7 , 8 ... ... ... ... 6 !* W f $ 3 2 , 2 ... ... ... 97srsm^r: q’f a . . . Y , 10, 8 ... ... ... 344

wfart'!n55...H , i, 8 ... ... ... 95

sfas>qw=rn3[ ...V lI , 1 , 1 ... ... 4 5 3*rft*5?KSP*T^r..J, 13, o ... ... ... 91

w a fta rita ...!, 6, 2 ... ... ... ... 5 0

w r iN ta * :* 1 .5 , 1 ... ... ... 23iWT...V1, 5, 4 & VI, 6, 5 ... 3 9 4 , 39 3

W W f e Kf s fa f f 5 , 1 ... ... ... 39 3

?( f c )* ( * ) <ST' .page

mmftifr t r a r a .. . ! , 1 1 ,5 . . . ... ... s irsrrsr srssrg ;..vil, 9, i ... ... ... 474

w m r o ft g g g g L . IV , 16, 3 ... ... ... 305wn% grwjffT... v , 21, 2 ... ... ... 363*rqr f»7 gfcr:..,I, 8, 4 ... ... ... ... 66W #0S3J qtawimsU... v I, 6, 3 ... ... ... 395

f ^ i r r . . .U , 12, 1 ... ... ... 128m gifa^ ggs?ir ...ll, 1$, .1 ... ... ... 133m g W l vr^f%... V , 10, 6 ... ... ... 343tnjaw r ^ a i : . . . I I , 22, 2 ... ... ... 155m m g 5Jt%T ITTmRTi... I, 13, 1 . . . ... ... 90

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