The Principal Upanigadswith English translationand Notes according to

SH Madbva'chilya's Bbiaya.

Vol. l

Translatcd byProf. KI. Pandumngi

Former Prof. of Sanskrit

Bangalore University

Published byDvaita Vodanta Studies and Research Foundation

Bangalore

The Principal Upani$adswith English translationand Notes according to

Sn‘ Madbva'chirya 's Bbisya.

V01. I

Iéivisya-Talavakira-Kithaka-Sat Praéna-Atharvana-Mindikya-Taitfifiya~Aitareya

Upanisads

Translated byProf. K-T. Pandurangi

Formcr Prof. of Sanskrit

Bangalore University

Published byDvaita Vedanta Studies and Research Foimdalion

Bangalore

Principal Upaniqads V011 - Iéivfisya, Talm'akfira, Kilhaka, Sat-Prafina, Alharvana. Mindflkya, Tailtiriya, Aitareya - UpanigadsTranslated with Notes by Prof. K.T. Pandurangi, Published byDvaila Vedanta Studies and Research Foundation. 33/163, IBlock. Jayanagar, Bangalore-l l.

No. of Pages : lib-450

Price : Rs. 100

©Ttanslatcr

| Year of Publication ; 1999

Printed by: Raghavendn Ema-puss.

Preface

Upanisads are the foundation ol' Vedanta Philosophy. SriSankaraeharya and Srt Madhvacharya have written Bhasyas on tenPrincipal Upanisads. Sri Ramanujacharya has given a gist ofUpanisads at his Vedartha Sangraha. Later, Sa Ranga Riminujahas written a commentary on Upanisads giving Visistadvaitainterpretation. Several commentaries are written on the Bht'isyaby later scholars. All these are available in Sanskrit.

In the recent past. Upanisads have been translated intoEnglish, German. French and other European languages bymodern Indologists. ln lndia also there are a few Englishtranslations. Among these Dr. Radhakrishnan's translation is themost prominent and popular. Sri Ramakrishna Matha has alsobrought out English translation of Principal Upanisads.

All these broadly follow Sr] Sankaracharya's Bht'lsya. However,a student of Vedanta should also know the other interpretationsto have a wider knowledge of Upanisadic thought and VedantaPhilosophy. The Dvaita Vedanta Study and Research Foundationis bringing out two volumes containing ten Principal Upanisadswith the translation in English according to Srl Madhvz'icharya'sbhasya. Prof. KI. Pandurangi has translated these Upanisadsclosely following Sri Madhvichérya’s Bhasya and_ thecommentaries of Sri Righavendra Tirtha and other prominentcommentators. He has also added detailed notes quoting theextracts from Bhasya and commentaries explaining thephilosophical and theological doctrines of Upanisads. SriMadhvachz'trya's interpretation is theistic interpretation. Heexplains the Philosophy ol' Upanisads along with its theological

iv

application. This is brought out in the Notes. Prof. Pandurangi hasalso added a detailed summary of the contents of each Upantsadunder the head ‘The Essentials of Upanisads’. This is separatelygiven at the commencement of the publication.

The first volume contains eight Upanisads. The second volumewill contain Chindogya and Brihadaranya. lt is hoped that thesevolumes will be helpful to the scholars and the students ofVedanta Philosophy.

We thank Prof. Pandurangi for preparing this translation andthe Raghavendt'a Printers for neatly printing the book within ashort time.

N. Narasimha RauGian-man

Dvaita Vedanta Foundation

Introduction

I arn happy to present the first volume of The PrincipalUpanisads translated according to Sn Madhvacharya’s Bhisya.This volume contains the translation of eight Upanisads. Theremaining two viz Chandogya and Brihadirnya will form thesecond volume.

There are many translations of Upanisads. Most of them followAdvaita tradition. Therefore, there has been the need of atranslation that followed Sri Madhvaeharya’s Dvaita tradition. Tomeet such a need individual Upanisads were translated by me.These were published in small separate volumes by S.M.S.O.Sabhfi. these are out of stock. Now, these are being published intwo volumes. This is the first volume.

In this volume the Text of the Upanisads is translated insimple English closely following the Bhasya of Sri Madhvacharyaand the commentaries on it. Detailed notes are added at the end.The translation and notes given in the earlier edition are touchedhere and there to make the points more clear. ln the notes a fewmore extracts from the Bhasya and the commentaries are addedto provide further material for research.

A special feature of Sri Madhva’s interpretation is that it has atheistic dimension. Adhibt'ita, Adhidaiva and Adhyatma levels ofUpanisads are well known. But Sri Madhva goes still deep andbrings out the Adhivisnu level of meaning. For this purpose, thevery Adhibht'ita and Adhidaiva terms are interpreted to reveal theAdhi Visnu meaning. To obtain this meaning he works outappropriate etemological meaning. These terms are translated

vi

keeping this in mind. The notes make these meanings moreclear. l-le brings out the philosophical implications very clearly inrespect of key passages. 1n many cases he points out the linkbetween certain Vedic hymns and the Upanisadie statements. Allthese points are fully broughtout in the essay ‘Essentials ofUpanisads' added in this volume. I take this opportunitity to thanltSri N. Narasirnha Rau the Chairman of Dvaita VedantaFoundation for entrusting this work to me.

KI. PandumngiHon. Director

mucnofl Vii

ESSENTIALS OF THE UPANISADS

The Upanisads are perennial sources of spiritual knowledge.The word Upanisad means secret and sacred knowledge. Theword occurs in the very Upanisads in more than a dozen places inthis sense. lt also means the texts incorporating this knowledge.There are ten principal Upanisads. A few more such asSvelisvatira and Kaushitaki are also importanL

Among the Acharyas of the three schools of Vedanta, SriSankara has written Bhasyas on the ten principal Upanisads. SriRamanuja has not written Bhisyas on the Upanisads. However, inhis Vedirtha Sangraha he has discussed the interpretation of thekey passages of the Upanisads. A later Visistadvaita scholar SriRangaramanuja has written commentaries on the principalUpanisads.

Sri Madhvacharya has written Bhisyas on all the tenUpanisads. in addition. he has discussed the interpretation of

major Upanisadic passages in his other works viz., Siltrabhisya,Anuvyakhyana, Tatvanimaya and Tatvodyota.

The central theme of the Upanisads ‘The central theme of the Upanisads is monotheism,I that is to

say, to declare that there is one independent Supreme God whogoverns a real world. His glory of creating, sustaining. regulating.destroying, providing knowledge, veiling, binding and releasingare described in the Upanisads. The Supreme God is of thenature of sat, chit and ananda, he has infinite attributes, he isimminent and transcendent. he is not conditioned by space and

l. (imzrmt (32. tz 15)(m mmfiizrmrin GM. t-ss)

viii rnmcmu. urmnns

time. This glorious2 picture of the Supreme God is delineated inthe Upanisads.

The Philosophy of the Upanisads is theistic and realistic. It isnot monism or absolutism. It is monotheistic and realistic.Atmailtyavada and Nirgunabrahmavada do not constitute theteachings of the Upanisads but Jivabralunabheda andGunapurnabrahma constitute the teachings of the Upanisads. Alarge number of attributes of Brahman are repeatedly mentionedin the Upanisads.

The Uparlisads hold the world of matter to be real.’ More thanonce the reality of the world is declared in the Upanisads. Theconcept of Jaganmithyatva and Vivartavada are unknown in theUpanisads. These concepts developed after the advent ofBuddhism and it is not correct to read these ideas in theUpanisads.

The Upanisads delineate the process of creation with greatcare. This cannot be treated as a part of an illusion or a mereprojection of avidya. A number of Upisanas are described in theUpanisads. Sravana, manana etc.-means of spiritual attainment aredescribed. The grace of God as the final means of liberation ismentioned more than once. All these lose their meaning, if theGod to be meditated upon is only a secondary sagunabrahmanand he himself is conditioned by Maya. The atmaikya type ofliberation amounts to a negative value. But the Upanisads clearlydescribe the state of liberation as a positive state of blissfulness onthe part of a liberated soul without,losing his individuality.

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Upanisads clearly envisage the difference between the liberatedand the God. Therefore. it is clear that the Upanisatls subscribe toGunaparipflmabrahma vida but not to Nirgunabrahmavz'ida.

Controver-es raised by the modern scholarsIn connection with the study of the Upanisads certain

controversial positions are taken by the modern scholars. Theseare : (l) Samhita and Brahmanas are liturgical or ritualistic whilethe Upanisads are philosophical. Therefore, Upanisads havearisen as a reaction to Samhiti and Bril'tmanas. [2) a conflictbetween jiina and karma has been going on during this period.Upanisads support jr'tana and censure karma. (3)111e Upanisadstake conflicting positions on many issues. For instance, somepassages describe Brahman as Saguna and others as Nirguna.Similarly, some passages talk of difference between the Jiva andBrahman while others talk of identity. (4) The process of creationis described differently in different places. (5) The fu'st principleis given dilTerent designations such as Atman. Brahman, Akshara.Akasn. Prana etc. This complaint of modern scholars will be foundbaseless if one takes the aid of the Brahmast'itras to understandthe Upanisads.

There is no conflict between Samhita and Brahmana on theone hand, and the Upanisads on the other. The philosophicalcontent of the Upanisads is found in several hymns of the Rgvedasuch as ‘Asya Viimiya’, ‘Nisadiya', ‘Hiranyagarbha', ‘Visvakarma’,‘Ambhrani', ‘Manyu', ‘Pavamana', etc. In fact, AtharvanaUpanisad declares that the entire vedic literature is paravidyawhen it is understood as expounding ‘Akshara’. Further, there isno conflict between karma and jr'tina. There is no oppositionbetween the two. Karma aids jr'tana. lt is only salu'irna kanna thatis censured in the Upanishads. There is no conflict between theSaguna and Nirguna passages also. Nirguna passages merely

X MAI. [PM

indicate that Brahman has no prakritagunas like others. I-le hasinfinite attributes. There is no conflict between bheda srutis andabheda srutis also. The Abheda srutis bring out the unique natureof Brahman. These do not indicate the identity. Certainguidelines are laid down to understand abheda srutis withoutinvolving identity. A careful study of the passages that describethe process of creation will reveal that there is some uniformityin all of them. Finally, the different designations of Brahman areharmonised in the first chapter of Brahmast'itras. Therefore, thecomplaints of the modern scholars are baseless.

Well-known muons of interpretation are laid down to properlyinterpret the Upanisads.

Upanisads are not to be taken merely as texts. Theserepresent a philosophical tradition. These are not merelyspeculative documents."l'hese contain the mystic experiences ofgreat seers. Their method is unique and altogether different fromthe scholastic philosophical works. These follow the method ofdialogue, episode, simile and metaphor, and illustration. Themystic experience of philosophical truths is convyed throughthese. One has to probe deep into these and trace the doctrinesof upanisadic philosophy. Sri Madhvacharya has delineatedUpanisadic doctrines in his Bhfisyas. Now, we give below a briefsummary of the teachings‘ of the Upanisads included in thepresent volume.

i

4'1"!’

INTRCDUCIKN Xi

ISAVASYOPANISAD

This Upanisad constitutes the 14th chapter of the VijasaneyiSamhita of Sukla Yajurvcda. lt is called Mantmpanisad since it isa part of the Samhita. This name is also given to it to distinguishit from Brihadaranya as that Upanisad forms a part of a Brahmana.

The background of the revelation of the mantras of thisUpanisad is explained in Bhagavata lskanda Vlll chapter I) asfollows : Svayambhuva Manu had two daughters viz. Dcvahiitiand Akuti. Lord Visnu took his incarnation of Kapila in Devaht'itiand that of Yajfta in Muti. Svayambhuva Manu offered prayersthrough these hymns to his grandson Yajt'ta. At that time theRaksasas attacked him. However, God Yajila destroyed them. Asummary of this Upanisad is given in this section of Bhagavata.Yajfia is one of the five forms of the God viz.. Yajr'ta. Yajfiapuman. YajneSa, Yajr'tabhava and Yajr'iabhuk. For this Upanisad,the God Yajr'ta is the deity, Svfiyambhuva Manu is the seer andAnustup etc. are the chandas.

The Central theme of HavlsyaThe oentml theme of this Upanisad is to teach tlmt the God is

all pervasive and the regulator of all. All are entirely dependentupon him and he is the only independent. The sarvavyapitva.sarvaniyamakatva. and svatantrya of the supreme God aredelineated here.

This small Upanisad of twenty mantras is very neatly planned.The topics discussed in this Upanisad may be listed as under :

l. Eligibility for spiritual pursuit2. Importance of duty3. Nature of God4. Right knowledge and wrong knowledge

Kli PRINCIPAL UPANBADS

5. Reality of the world6. Prayer to God in certain Pratikas

The very opening verse and the opening expression in it i.c..‘lsavasyam idam sarvam‘ states the central theme of thisUpanisad. God is present everywhere in order to enable all tofunction. Without his presence and direction nothing canfunction.‘ He alone is independent and all others are dependentupon him. The world of matter is located in Prakriti, theprimordial matter, and the prakrti itself is dependent upon him.

Elimination of greed is the most important requirement forspiritual pursuit 1

From the fact that all are entirely dependent upon the God, itfollows that all have to be content with what the God provides forone. No useful purpose will be served by being greedy orapproaching this or that inferior person for one’s wants since allof them are dependent upon the God. Thus the elimination ofgreed is proportionate to the realisation of the direction of theGod and our dependence upon him. This is further related to ourrealisation of his independence, all pervasiveness, and the fact ofregulating all. These important tenents are stated in the very firstmantra of lsavasya.

Do your duty

The idea of dependence on the God and regulation by himshould not be misused for abandoning one's prescribed duty.There is no room for escapism. One should perform one’sprescribed duties in dedication to the God. Dedicatedperformance of works does not bind a person. No one shouldavoid his duty. This importance of the duty is stressed in the

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second mantra. These two verses, in fact, summarise the entireteaching of the Bhagavadgita.

Nature of the God

Then, the Upanisad gives a graphic description of the God.The God is transcendental, he is beyond the ordinary senses, hisway of functioning is beyond ordinary logic. Therefore,Upanisads follow a threefold method to convey him. (ll Positivedescription of his great attributes (2) Negative description of theabsence of the ordinary prakrita attributes (3) Presence of thecontradictory attributes to bring out his aehintya sakti. lsavasyafollows all the three methods in its description of the God.

The God is unmoved, fearless. he is one i.e.. supreme. eventhe deities cannot understand him fully as he is infinite. he isnear and he is far, he is within and he is without. he is present inall, all are supported by him, all fcar him and obey him, he has nogross body nor the subtle body, hc is of the nature of existence.knowledge and bliss, he has no limitations of time and space, heis the ground of purity, be is free from the sin and sorrow, allbeings are iii him and he is in all. One who knowss this will nothide himself from the God and will be free from the sorrow.

Right knowledge and wrong knowledgeTo know the God as described above is right knowledge, to

know in any other inferior way is wrong knowledge. lt is moreimportant to avoid wrong knowledge. Those who acquire onlyright knowledge and hesitate or avoid to censure wrongknowledge will suffer more. One will overcome thetransmigration by censuring wrong knowledge and attainliberation by obtaining right knowledge. Similarly, one has toknow that God is both the creator and the destroyer. Knowings. flirt ‘Miami nil q Wit |

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XiV PRINCIPAL 11PM

only his ereatorship without knowing him as a destroyer is sinful.Upanisads stress the importance of censuring the wrongknowledge frequently’.

Reality of the world of matter

lsavasya expressly states that God has created the world trulyand dispels all doubts regarding the reality of the world. There isno room for the doctrine of Jaganmithyltva in the. Upanisads.

Prayer to GodAlter describing the nature of the God, and stressing the

importance ol‘ the right knowledge. a beautiful prayer to the Godis incorporated in this Upanisad commencing from the Mantra‘l-liranmayena Patrena' etc. till the end of the Upanisad.

O Pt'islian! unveil me the God hidden in the orb of the sun andenable me, who hold him at the heart1 to see him.

O. Pfishan i.e., the infinite, Ekarshe i.e., the prime knower,Yarna i.e., the regulator. Prajapatya i.e., one who is to beobtained by Hiranyagatbha. give me the knowledge of my truenature, bestow your grace on me, enable me to sec yourauspicious form.

The God who is present in Pushan. Ekarshi. Yarna, Prajipatietc., pratikas is also in me. He is especially present inMukhyaprana. Mukhyaprina is immortal, the God is immortal.

O. God of the nature ol' infinite knowledge, take into accountmy dedicated deeds and bless me.

O, God, lead us by the right path towards the prosperity(liberation). remove the bondage. We offer profuse sulutations.

The above prayer has rich spiritual content and qhigh degreeof poetic appeal. ln this prayer three important points are made :

mucuou XV

lll God has to be meditated upon in the pratikas like Pfishan,Ekarshi etc. according to their capacity.

(2) God who is present in Pushan, Ekarshi etc. pratikas.present in Sitryamandala etc. is also present in the seeker who isoffering this prayer.

13) God is especially present in Mukhyaprz'inn.

Here the expression ‘aham’ is used in the sense of present inme, and also none can remain without6 the God. ‘Asmi is used inthe sense of present everywhere. ‘Asau’ is used in the sense ofMukhyaprana. This prayer especially brings out the doctrinestated in the expression ‘lsivasya!’

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XVi PRINCIPAL UPANBADS

TALAVAKAROPANISAD

This Upanisad belongs to Talavakara Brahmana of Simaveda.Therefore, it is called Talavakéropanisad. lt is also calledKenopanishad as it commences with the question ‘Kena’, bywhom, and the answer to this question constitutes its centraltheme. This Upanisad is in the l'urm of a dialogue betweenchamrtnukhabrahma and Sadasiva. Therefore, these two are theseers for this Upanisad. Visnu is the deity. Tristup etc., arechandas.

The central theme of TalavakaraThe Central theme ot' this Upanisad is to convey the doctrine

that God is the director of all. lt is also the theme of this Upanisadthat God cannot be comprehended fully by anyone as he isinfinite. However, the knowledge to the best of One’s ability issufficient to obtain the liberation. The topics discussed in thisUpanisad may be listed as under :

(l) The three questions asked by Sadasiva in respect of thedirector of our mind senses, and Mukhyaprana.

(2) The doctrine of the God being ‘agamya’ that is to say, theGod being not comprehended fully by anyone.

(3) The episode of the deities Agr'ti etc.. being under thewrong impression that they won the battle against the Asuras andthe removal of this erroneous impression.

(4) The sources and the means ol' spiritual development andthe achievement of liberation.

The questions raised by SndasivaThe Upanisad opens with the three questions raised by

Sadaéiva.

(l) Directed by whom the mind moves towards the objectsgood or bad.

nmtonucrtool xvii

(2) Directed by whom the Mukhyaprana the supreme amongthe jivas directs the other jivas.

(3) Who directs the senses i.e., eye, ear, etc., towards therespective objects.

The mind being merely an instrument. it eannot move towardsthe objects on its own. Somebody has to move it. The Jivahimself cannot move it, because, it does not always move in thebest interest of the jiva. Therefore. it must be moving by thedirection of someone else.

Now, this someone else is _Mukhyaprina. It is Mukhyapranawho directs the manas. This leads to the second question as towho directs Mukhyaprana. Evidently, Mukhyaprt'tna is directed bylord Visnu, the Supreme God.

This position is made clear by the answer to the thirdquestion. The third question is an elaboration of the firstquestion. But it elicits the answer for all the three questions. Thethird question asks as to who directs our senses viz. eye, ear etc.The answer is he who has giVen the power of seeing to the eye,the power of hearing to the car, the power of thinking to themind, and finally who has given the power to Mukhyaprana todirect all these. Such a great personality is Lord Visnu himself.Thus, this answers all the three questions. To know this one hasto know that the capacity to know the God is very limited andnone can know him completely.

The 00d cannot be known completely

The God is beyond the words, beyond the mind, and beyondthe senses. One cannot know how he directs the mind, the sensesctc. Not7 that he remains altogether unknown but he is not1. mfiiil w slim m H’ ‘first: |

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XViii PRINCIPAL Wm-

known completely because of his infinite nature. He is unique innature. He is distinct and superior to all known things, all manifestand unmanifest things. He cannot be fully known but he knowsall. I-le is present in all Jivas but he is not identical with the Iiva.He directs the .Iivas being present in them.

Those who think that they know God fully do not really ltnowhim as they have failed to realise his infinite nature. On the otherhand those whp think that they do not know him fully, know himbecause they have realised the infinite nature of the God. Theinability to know him completely does not come in the way ofone's salvation. The knowledge of the God to the best ol' one‘scapacity will enable one to obtain God's grace and attain thesalvation. This fact that the God cannot be known fully isillustrated by an episode here.

Agni etc., deities realise their limited powerWhen the Gods Agr'ti etc., won the battle against the demons,

they thought that they won it on their own strength. They did notrealise that it was due to the power of the Supreme God.

In order to remove their ignorance the &1preme Godappeared in the form of a Yaksha along with Uma, Siva andChamrrnukhabrahma. The gods wanted to know who this Yakshawas. They approached him one by one. He asked thern what wastheir special power. Agni replied he can burn all things in theworld. He was asked to burn a blade of grass but he was not ableto burn it. He realised his inability. Similarly, the Nasikya Vayuwas not able to blow the blade of grass. Finally Indra went to him.The Yaksha disappeared and asked Uma Haimavati to teach Indra.She told Indra that the Yaksha was Lord Visnu himself. Then,Indra realised the limited power of the gods and they all realisedthat they won the battle against the Asuras by the grace of theSupreme God only.

mucuou xix

Sources and the means of the spiritual knowledgeAfter the supremacy of the God is conveyed through this

episode Sadasiva asks Chaturmukhabrahma to teach him theUpanisad in conchtsion. This term Upanisad is used here in threesenses. (1) The knowledge of Brahman, (2) The source literatureto know the Brahman (3] Means to ‘know the Brahman.

Chauirmukhabrahma states that the first is already explainedto you. He answers the second as ‘Veda, Vedanga and Sarya.Satya refers to BrahrnamIrnansl Thus the entire Veda aided withBrahmamimansasutra constitutes the source literature. The meansof the spiritual knowledge are stated as tapas, dama and karma;penance, control over senses and the performance vol’ theprescribed duties.

Thus, the exposition of Sarvaprerakatva of the God is the keynote of this Upanisad.

‘MINI’

XX PRINCIPAL UPANBADS

KATHAKOPANISAD

. This Upanisad belongs to Taiuiriyasalrha of Krishna Yajtn'veda.It is in the form of a dialogue between Yama and Nachiketas.God VAmana is the deity. Yama is the seer for this Upanisad.

The central theme of KathopanindThe central theme of this Upanisad is to explain the fact that

God will regulate the souls even after death and liberation. KenaUpanisad explains the fact that God is the regulator of all. Thequestion whether he regulates only during transmigration or evenafter liberation is not specifically raised there. In this Upanisadthis question is specifically raised and answered in theaffirmative.

The background of the Upanisatl is as follows :

Sage Vajaérava had undertaken Visvajid sacrifice. However.he had kept very poor cows for dakshina. His son Nachilretnsprotested against this; The father became angry and cursed theson saying that- he is given to Yama. Nachiltetas goes toYamaloka. Yama was not there. Nachiketashad to wait for Yamafor three days.

Yama offers Nachiltetas three boons for having kept himwaiting for three days at his door.

Naehiketas asks the following three boons:

The three boons asked by Nachiketal(l) Let my father be free from anger towards me, let his calm

be restored and let him recognise mc when l return.

[2) Teach me the nature of God Han‘ bearing the name Agni(Agni namaka paramatmfil who can bestow the immortal world onthose who worship him through Nachiketa sacrifice.

mm XXi

(3) Teach me the nature of God who regulates the souls alter

death and liberation.lThe first boon \vas simple and Yama grants it readily. Yama

also grants the second boon and teaches him Nachilretagni. In factthisAgfiiwasknownassvargyaAgniortheAgflithatlendstotheimmortal world before this Nachiketa episode. Pleased withNachikcta's wisdom and devotion Yama renamed this Agni asNachiketa Agni and the sacrifice connected with it as Nachiketasacrifice. ‘ ‘

The most important boon was the third. the discussion ofwhich forms the central theme of this Upanisad. Yama first triesto dissuade Nachiketas from asking this boon. He offers him agood many temptations such as Wealth, progeny, kingdom etc.However, Nachikctas refuses to be tempted and insists oneliciting the answer for his question viz. whether God regulatesthe souls even after death and liberation.

The nature of the third boon

The nature of this third question is interpreted by somecommentators as ‘whether there is soul after death or not’. Thisinterpretation is not correct for more than one reason. Nachiketasis already dead and has arrived in Yamaloka. Therefore. hecannot have any doubt about the continuity of soul after death.Though it is not clear in this Uparusad whether Nachiketas hasgone to Yamaloka dead or alive, in Taittiriya Brahmana where thefull story is given, Nachiketas goes to Yamaloka as dead.Moreover, if he goes 'alivc, his father's curse will remainunfulfilled. Further, many other circumstances also make it clearthat there could not have been any doubt about the continuity ofthe soul after death. Nachiketa's father performing Visvajidyaga

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XXii PIINGPAL ‘PM

to attain Svarga presupposes the belief in the continuity of soulafter death.

Nachiketa's second boon about Svargya Agfii also pie-supposessuch a belief. Therefore, the third question is not ‘whether thesoul continues after the death or not, but whether the souls arer¢gulated by God after death and h'beratirm, particularly afterliberation. because some systems do not accept the separateexistence of souls after liberation, while some others acceptequality after liberation.

Good and the pleasantYama congratulates Nachiketas on his firm mind and clearly

sets the distinction between Sreyas and Preyas i.e.. ‘good andpleasant. Our normal interests in family. property etc., constitutepreyas or only pleasant while our interest in God constitutessreyas or good. He expresses his happiness at Nachiketa's choiceof sreyas.

Thellm of UpuiipdsYama also makes it clear that the knowledge of God cannot be

obtained by mere logic, learning or sacrifices. It is only the graceof God that can give his vision.9 It is God who chooses thedeserving.‘ The statement 'Yarneva esha vrinute' embodying theprinciple of ‘chosen by God’ is the‘ corner-stone of theisrn andbhakti cult. From this it is clear that Upanisadic philosophy is notabsolutistie as contended by some but it is theistic. The referenceto prasida in the expression prasidati may be noted in thisconnection.

The rest of the Upanisad is an excellent exposition of thenature of God, the fact of his being a regulator alter death andliberation, the necessity of controlling senses, and the yogamethodology.

9. firmithaw Mamfiflhflml (was)

INTIODUCITON XXlll

The nature of God

God's unique nature is brought out in the verse ‘anyatradhannat anyatra adharmfit' etc. The verses ‘isimo duram vrijati'and ‘anoraniyan mahoto mohiya'm’ bring out his nature ofpossessing contradictory attributes. ‘asabdam asparasam’ ete.,brings out his nature of not possessing prakrita attributes and hisbeing beyond the senses i.e., eyes, ear etc. ‘Nityo nityanatn' and‘chetanah chetananirn’ bring out his being eternal andsvatantraehetana ‘Ritam pibantau' etc., mentions the fact of hisbeing at the heartIo in two forms atrna and antaritma. There is no'difference between Mularupa and Avatiran'ipa of God. Nor thereis any difference between His attributes and l-lim.ll

God regulates the souls at all states

'Svapnantam jagaritfintam etc. Verse states that he regulatesthe soulsduring the waking and deep sleep state. ‘Yatha chamaranam prapya' states that he regulates after death andliberation. ‘Bhayid asya agfiih tapati elc., mentions that Sun,Moon, Wind, Fire etc. all function under his direction. ‘Urdltvampranam unnamayati' etc., states that he regulates our breathing.He is at the heart with angustha dimension and regulates past,present and future.

He is called ‘Hamsa’ bemuse he is free from all defects and heis the essence of everything. He is especially present in

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XXiV PRINCIPAL UPAHISADS

'l'he metaphors of Asvattha tree, fire and spark. and theChariot

A beautiful metaphor of asvattha tree is employed to show thathe is the foundation for all. The metaphors of fire and sparks, thewind ‘and its various manifestations are employed to show thebimba-pratibimbhiva relation between God and souls. Themetaphor of charioteer and horses is employed to stress the needof regulating the senses.

Moral purityThe Yoga methodology of controlling breath and senses is

explained. The importance of right teacher is especially stressed.

Katha Upanisad particularly stresses the need of moral purityfor spiritual pursuit in the verse" ‘navirato duscharitat' etc.

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SATPRASNOPANISAD

This Upanisad belongs to Pippalfidasfltha of Atharvaveda. Sixsages ask six questions to the sage Pippalada here.

1. Who creates the beings and things?

Katyayana asks the first question viz. who created the deitiesand other beings ‘.7

Pippalada elaborates the process of creation as follows :Prnjapati desired to create beings.13 He thought about it. He firstcreated Rayi and Prana tBharati and Mukhyaprana) the first couple.'lhen he entered into these and created the Sun and the Moon. These(Rayi and Prina] entered into the Sin and the Moon. Through thesePrajipati created all other beings.

Further, tejas. ap and anna are murta. prakriti etc., areamurta. Rayi entered muna. Prana entered amurta. Theyactivated the upadanasakti of these and assisted the process ofcreation.

Rayi and Prfina are also the presiding deities of Dakshina'lyanaand Uttariyana, Krishnapaksha and Suklapaksha etc., and assistthe process of creation through the time.

Finally Rayi will be present in wife and Prana in husband, andassist the process of creation.

2. Who ia superior among the deities?Bhirgava asks the second question viz., which deities take’

care of the created beings and enable them to understand things?Who is the leader of these deities?

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Pippalada answers that tatvabhirnani deities of Akaéa, Vfiyuetc.. take care of the respective things and Multhyaprana is theleader of thern. He is the superior among them. ln thisconnection. he quotes an episode. Once the tatvabhirnani deitiesthought that they could manage their respective roles in the bodywithout the presence and leadership of Mukhyaprana. ln order tobring home to them that they are not capable of it. Mukhyapranastarted moving out of the body. lmmediately they were all forcedto move out and were not able to take care of the respective partof the body. Then they realised the superiority of Mukhyaprana.They could function only when Mukhyaprana returned. Thenthey started praising Mukhyapran'a. This praise of Mukhyapranafully describes the role of Mukhyaprana as one who enableseveryone else such as Agni, Stirya, lndra etc, to play theirrespective roles. The senses such as eye, ear, etc., and theirabhirut'tni devatas also function only under the direction ofMukhyaprana. He is the leader of all other deities and superior tothem. However, this Mukhyaprana functions under the control ofGod Vishnu. In answer to the first question, Pippalada had toldthat Prajapathi creates through Rayi and Prina. Now in answer tothe second question he informs that it is through Mukhyapranaand Tatvabhimani deities the Prajapati takes care of createdthings and enables them to understand things. All these functionunder his direction and care.

3. Who created Mukhyaprina and how he ftmeflon'l

Asvaliiynna asks the third question viz., who createdMukhyaprana? l-low he enters into the body and takes fiveforms? How he comes out of the body?

Pippalida answers that God u'eates Mukhyaprina. He has liveforms prana. apana etc., These are of two types. One set of fivethat are the very forms of Mukhyaprana and another set of livethat have arisen from these. These prana, apana etc. are located

INTRODUCTION XXVii

in different places of the body and perform their respectivefunctions. There are one hundred and one chief midis in thebody. These have branches and further branches. The total of allthese comes to seventy-two thousand nadis. The vyana functionsthrough these. At the time of death Mukhyaprana plays very vitalroles in the functioning of our body. However. he himself isunder the control of God Vishnu.

4. Who regulates during the dream and deep sleep?Gargya asks the fourth question viz., when Jiva is asleep

which 01' the senses and their presiding deities are withdrawn?Who shows him dreams? How he gets the happiness during deepsleep?

Pippalada answers that during the dream state the ten senseseye, ear, etc., are withdrawn. Their presiding deities are

withdrawn to Taijasa form of God. However, the manas is notwithdrawn. During the deep sleep state Manas is also withdrawn.The presiding deities of ten senses and manas are withdrawn toPrijia form of God in deep sleep. During both the dream anddeep sleep state the five pranas are active. These are notwithdrawn. Dream is shown by God. liva experiences happinessduring the deep sleep state bemuse he is close to God then. Themost important point to be noted in this connection is that allthese viz. senses. their presiding deities. the objects and evenMulthyaprana are under the control of God and function becauseof hirn. He has endowed them with their respective capacities.All are dependent upon him. He is Akshm He who knows himas such reaches him. The phrases ‘Sarvarn pare atmani.sarnpratisthate' and 'Sarvameva'avivesa’ have to be understood inthis light.

XXVili MAL UPANBADS

5. Which is the hymn for meditation?Satyakirna asks the fifth question viz., with what hymn one

should meditate upon God and what is its effect?

_ Pippalada answers that with ‘Omkira’ one should meditateupon the God. ‘0m'klira conveys the God. He further elaborateshow the meditation on each syllable of ‘0m’k5ra leads to someappropriate results.

6. Who il Shoduhahla Ptlrushl?Bharadvaja asks the sixth question viz., who is shodasakala

purush and what are these shodasakalu?

Pippalada answers that God himself is shodasakala Purusha,The abhimanidevatas of prina, sraddhi, etc. sixteen areshodasakalas. These are different from the shodasakalas thatconstitute lingasarira. These are created by God to help the soulto get the knowledge of God. After liberation the ahhirnfinidevatas of these kalas attain the God and therefore God is calledShodasakala pm'usa.

Through these six questions and answers. this Upanisad bringsout the important of Mukhyaprina. ‘Om’kara, and ShodasakalaPurusa.

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ATHARVANOPANISAD

This Upanisad belongs to Athavaveda. The central theme ofthis Upanisad is to give an exposition of Akshara. Before thenature of Akshara is explained it gives an idea of paravidya andapaai/idya.

Paravidya and Apnrav'idynThe literature consisting of Veda, vedanga, itihasa, purana

etc., known as fourteen Vidyasthana constitutes both paravidya"and aparavidyi. This classification is not the classification ofliterature but a classification of Viewpoints. When oneunderstands Akshara or God through this literature it is paravidyfi.But through the same literature when one understands rituals,deities ete., then it is aparavidya. Therefore, the contention ofsome that only the Upanisads constitute paravidya and Samhita,Brahmana etc., aparavidya is not correct.

Nature of Akslinn

The Akshara has no beginning, n0 end, it is all pervasive, it issubtle, it has no'prakrita sense organs, it is beyond senses andbeyond mind. It cannot be fully comprehended. It has nomodifications. But it is the cause of all.

The process and Purpose of CreationThe process of creation by the Akshara is explained with

thrce beautiful illustrations. Like the iirnanabhi creating thethread and taking it back, like the plants growing from the earth,and like the hair growing from the body all things are created byAltshara. These illustrations are intended to make the nature ‘andpurpose of the creation clear. Urnanabhi does not itself gett4. mmfimwzrfimfiimwn

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converted into a thread, but functions as efficient cause for thematerial taken in for converting it into a thread. Similarly Godtakes praltriti into his womb during pralaya period, creates mahatetc., out of it during sristi state. From this illustration it is clearthat neither parinama of God into jagat, nor vivarta is intendedhere. What is shown by this illustration is-God is efficient causeand prakriti is material cause. Urnanabhi is efficient cause andthe matter eaten by it is the material cause in the illustrationgiven here. The second illustration of plants being born fromdifferent kinds of seeds on the earth illustrates the point thatthings and beings are born with a variety of nature and are giftedwith different capacities because of their different nature-anddifferent karma. Therefore, no vaishamya or discrimination andnairghrinya or cruelty could be attributed to the creator, the God.

The third illustration of hair coming up on the body points outthat the process of creation is a spontaneous task, no exertion isnecessary. Thus the three illustrations bring out three importantpoints in respect of creation viz ti) God is efficient cause Iii) Nodiscrimination or cruelty is found in God's creation tiiil God'screation is spontaneous. None of the illustrations given heresupports parinama or vivarta theory. Further, to interpret all thethree illustrations as supporting only one theory viz., parinama orvivarta is superfluous.

ThePurposeofKarmanusthanaAnother important question raised in this Upanisnd, as to what

is the purpose of Karmanus'thr'ma or performance of rituals andsacrifices. These have to be performed for the purification ofmind with dedication to God as means for acquiring theknowledge of God. It is the knowledge of God that is of utmostimportance. The knowledge of other deities and rituals find their

INTRODUCTION 7000

fulfillment only in the knowledge ol' God. Performance of ritualswith this awareness and in dedication to God will not be anobstacle to higher knowledge. Performance ol' these without suchawareness is something like trying to cross the sea with leakingboats. The important point to be noted here is, karmas are not tobe rejected but to be performed with right perspective.

Thus setting the way of performing karma, the Upanisadexplains Tatvasristi, Yajfiasristi etc. In this context an importantpoint to be noted is, there is no difference between God and hissristikriya, jr'rana, bala etc. This is especially brought out in thepassage 'Purusha eva idarn visvam karma, tapo, brahma’ etc. Thisdenies the difference between God and his attributes. Thisdoctrine is also stated in the passages ‘Ekarneva advitiyam’ ‘nehanana asti Itinehana' etc. All these passages state only ahhedabetween God and his attributes but not the abheda that theAdvaitins have in mind.The Methodology of Meditation

A beautiful sirnile of the bow and arrow is g'ven to explain themethodology of meditation. Pranava or Omka'rra is the bow, mindis the arrow, Akshara or brahman is the aim. The devotee shouldcarefully pierce his arrow into his aim. It is Akshara on whicheverything else is dependent. Prithvi, dyu, antariksha, prana etc.,all are dependent upon him. Within our body also all our nadisare controlled by him. As soon as he is realised, avidya etc.bondage is loosened. The past deeds are destroyed. The God atthe heart, at Suryarnandala, and everywhere is to be realised. Thepresence of God before, behind, above, below and everywhere isto be realised. The two viz. Jiva and Paramatma are the birds thatstand on the samels tree. One of them viz. JIVa enjoys the fruitsof his deeds, while the other only watches. When llva realises the

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glory of the other it gets released. God cannot be realised by themere study of the scripture, or mere intelligence. He can berealised only by those who are chosen by him.

The liberated discovers his similarity with God but not

“WilyTwo important statements in this Upanisad that describe the

liberated state, deserve special attention. (ll Niranjanahparamarn samyam upaiti, (2) Pare avyaye sarve ekibhavanti.

Thefirst statement brings out the fact that the liberated shouldbeing free from ajfiana or avidyadidosha attains similarity withGod in respect of being free from sorrow, enjoying bliss etc. Godand soul are similar tu each other as they are hirnba andpratibirnba. This similarity with the God in jiva has been eclipsedby avidya etc., now it is made manifest. Thus, liberation is therevelation of the similarity that already existed but that waseclipsed. This fact is brought out in this passage. There is noroom for reading jiva-brahma identity in this passage.

The seeond passage viz., ‘pare avyaye sarve elcibhavanti statesthat the liberated souls stand together with God and also stand intune with his will. ln the comext of this passage, there is areference to the deities of fifteen kalas, the deity of karma. and

the liberated soul. It is stated that when liberated. these standtogether with God and also stand in tune with his will. Therefore.it is not correct to take this passage in isolation and rcad identitybetween liberated soul and Brahman in this passage. Theillustration of rivers joining the sea in the next passage indicatesthe attainment of God but not identity with the God. lt is alsostated that the liberated soul casts away his prakrita form andname and attains his svarupabht'tta form and name. The reference

mum-ton xxxiii

to ‘parfit para purusa’ is a reference to sarvottama God andtherefore, there is no possibility of any statement of identitybetween the liberated and the God in any way here.l6

The main teachings of Amarvanopanishad may be sununed upas follows :-

(l) The nature of Akshara(2) Para and apara vidyas(3) The purpose of Kannanusthina(4] The purpose and process of creation [the three illustrations)

(5] The status of the liberated soul.

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XXX-W PRINCIPAL UPANHADS

MANDUKYOPANISAD

This Upanisad belongs to Atharvaveda. lts central theme is todescribe the four forms of the God viz., Visva, Taijasa. Prr'tjflaand Tttriya conveyed by the syllables of ‘Om' i.e., a. u, m, andnada respectively. The entire ‘Om’k5ra conveys akshara.

Mindukya verses and GandapadahrlknThis Upanisad is in [our sections. ln each section there is a

prose ‘portion followed by the verses. The verses further explainand support the points made in prose portion. These verses arepart and parcel of this Upartisad. However, in Advaita tradition,these verses are considered as a part of Gaudapadakirika.Therefore, a controversy is raised by some modern scholarswhether these verses originally formed a pan of the Upanisadtext or not. Dr. B.N.K. Shanna has discussed this problem indetail in several of his articles and has conclusively proved thatthese form a part of the Upanisad text. The main points to benoted in this connection are-

(1) Ramanuja quotes some of these verses as Sruti andinterprets.

l2) Several commentators of Advaita tradition such asMandagiri, Brahmananda, Appayya Dixita ete., quote these asSruti.

(3) Sankara himself quotes these as Sruti elsewhere.Therefore, it is clear that these form part of Sruti or the Upanisadtext. Gaudapada must have considered these as his sourcepassages and put them together as Agamaprakarana at thecommencement of his karika. The very designation‘Agamaprakarana' also indicates that these are not hiscompositions. These are really Brahtnadn'sta verses or the versesrevealed to Chantrmukhabrahma and form a part of the Upanisad

mm xxxv

text. Some of these appear highly advaitic in tone until these areproperly interpreted. Dvaita tradition would not have taken thetrouble to interpret these unless these formed a part of Upanisadtext.

Meaning of ‘Omkin'

This Upanisad opens with the remark that ‘Om’ conveysakshara." Three important points are mentioned about thisakshara that is conveyed by ‘Om’. (l) lt is Gtmapiima (2) lt istrikaliitlta (3) It is Atrna or Sarvaniyz'tmaka. The expressions

Sarva“ and Bralunan mentioned here bring out gunapt'irnatva. thevery term akshara brings out trikz'ilatitatva and Atma brings outsarvaniyamakatva. The implication of Trikalz'ititatva is that it doesnot undergo any modification or change at any time[Sasvadekapraltara]. Sritatva or Lakshmi also has this particularcharacteristic with the grace of God.

Ayali Alma BrahmaThe expression ‘Ayarn Atma Brahma‘ in the second passage

means that ‘the gunaptirna braliman conveyed by ‘Om' and theAtma present in all regulating all is one and the same. Here theword Atrna does not refer to individual souls but refers to Godhimself present in individual souls. lt is stated here that theAkshara or Brahman conveyed by "Om' and the Atr'nan present inall as regulator are one and the same. The characteristic ofsarvaniyarnakatva of God is brought out in this passage viz., AyamAtma Brahma. From the context and the purpose ol' thisstatement it is clear that the Jiva and brahrnan identity is notrelevant here. Herc is a context of giving an exposition of the

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meaning of ‘Our-and the question of Jivabrahma identity is not atall relevant here. The exposition of the meaning of ‘0m’ asAkshara with three characteristics of gunapuranatva, trikalatimtvaand sarvaniya'imakatva (Brahma. Akshara and Alma] is quiterelevant here. '

The four forms of God conveyed by the syllables ofOmkara

After explaining the meaning of ‘Om’ as a whole the Upanisadproceeds to explain the meaning of each syllable. The fourforms" of the God are conveyed by a, u, m and nidarespectively. ‘a’ conveys Visva or Vaisvanara rupa. This Visvaregulates the waking state of jiva, being present in the right eye.He enables the jiva to know the external objects. ‘u’ conveysTaijasa rupa. This Taijasa regulates the dream slate. He is presentat the neck. He enables the jiva to know the dream objects. ‘m'conveys Prijna nipa. This Prajfia regulates the deep sleep state.He is present at the heart or hritkarnika. He enables ia to knowfivasvarupa and sushuptisukha.

Turiya is not Nirgunabrahman

The Turiya ripa or the fourth form described here is descrfliedin a sort of code language. One has to go a little beyond the literalmeaning to understand the full significance of the terms used herewith reference to Turiya. He is present at the centre of the head.The adjectives given such as ‘nantahprajnam' etc. contrast Turiyafrom the other three. He does not regulate waking. dream or deepsleep state. He does not provide the knowledge of external objects,dream ObJOCIS, or Jivasvarflpa, etc. This does not mean that he isneutral or indifferent. He regulates the liberated. Therefore, he

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INTRODUCTION XJUtV'ti

cannot be realised, described. or dealt with in any other way by theunliberated. He helps jiva to put an end to the transmigration. Heremoves mithyfijr'ra'tna or erroneous knowledge. lt is in this sensethat he is called Advaita here. Dvaita refers to mithyajnana in thiscontext and Advaita refers to one who removes it. The negativeattributes given here have two implications : (I ) To contrast Turiyafrom the other three viz., Visva, Taijasa and Prajr'ia. (2) To bringout the distinction between the comprehension of the liberated andunliberated. Therefore, the elfort ol' some commentators to equatethis Turiya with nirgunabrahrnan does not find any room here.

Theories of CreationAt the end of the first section, different theories about

creation are listed and the final view is slated. These are :

(1) Creation is a modification or manifestation of Brahman(Brahma vibhr'itil l2) Creation is merely a projection, an illusionlike dream 0r magic. (3] Time is the ground for all creation. (4)Creation is an outcome of God's will. The Upanishad rejects thefirst three views and afi'rrms the fourth. As regards the purpose ofcreation also, the Upanisad rejects the two views :

(l) It is for enjoyment (bhogartha), (2] lt is a sport(kridartha). According to the Upanisad, it is the very nature ofGod to create tsvabhiva). God wills to create, and he will becauseit is his nature to do so.

Iaganmithyatva is not conveyed by 'pnpnnelro yadividyeta' etc.

Two verses of this Upanisad have given rise to muchinterpretational controversy. As this controversies discussed inseveral contexts and the un-tenability of Advaita interpretation isshown in detail, it is not necessary to go into full detail here. Thecorrect interpretation of th'ese two verses only will be noted here.

Xtviii PRINCIPAL UPANBADS

1. Prapancho yndi vidyeta etc.

The five-fold difference would have vanished if these werecreated. (These do not vanish and therefore. are not created.These are beginningless) These are cognised and guarded20 bythe God (Therefore, these are not mere projections]. God aloneis supreme.

2. Vikalpo Vinivartetn ete.

The five-fold differences would have been withdrawn if thesewere merely projected by someone i.c., Ajnana. It is onlyignorant who fail to realise the difference. One has to understandthe supremacy of God and reality of difference through properinstructions.

The above interpretations will remove the erroneous notionthat these two verses support prapanchamithyatva. This isthreadbare discussed in Vishnutatvanirnaya and other texts.

Thus Ii) exposition of the meaning of ‘om'kara fiilexplanation of the four forms of God viz., ViSva. Taijasa, Prijitaand Turiya, (iii) the theories of creation. constitute the teachingsof Mandukyopanishad.

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TAI'ITIRIYOPANISAD

Taittiriyopanisad belongs to Krishna Yajurveda. It forms 7th,8th and 9th chapters of Taittiya Aranyaka. Narayana Upanisad isthe 10th chapter of this Aranyaka.

The Upanisad is arranged in three vallis or sections. Thesecond and third sections discuss Brahmavidyi while the first onediscusses certain preliminary matters helpful for Brahmavidya.

The Shantimantra of the Upnnisad is quite interesting. Itmakes specific reference to VEyu as ‘namaste Viyo’. He isdescribed as pratyaksha Brahma}l These references are intendedto bring out the fact that God is especially present in Vayu. He iscalled Brahma here to show that he possesses much h'gher knowledgethan others. He is the abhimz'inidevata of the five samhitas mentionedhere.

Varna, Svara etc. convey GodIn the first section. first Varna, Swara etc., matters connected

with sikshi or vedic phonetics are mentioned. The Upanisad doesnot mention these merely from gammatical point of view. Theirspiritual significance is more relevant In the Upanisad message.These Varna, Svara etc., convey God. These are the names ofGod. l-le is present in Varna, Svara etc. He is conveyed by themand these are his names. Then the Upanisad proceeds to describefive samhitas in respect of five adhikaranas viz., Adhiloka,Adhijyothisha etc. Here again it is not mere enumeration oflokas. different aspects of jyotis etc. but it is an exposition of thepresence of the five forms of God i.e., Narayana. Vasudeva.Sankarsana etc. Even mere enumeration of adhiloka, adhijyotishaetc., given here maltcs a fascinating presentation of the cosmos.The realisation of the vyuha forms of God in these makes it a richspiritual presentation.2|. illfi TNT an? W with l

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The prayer i.e., Yachchéndasam etc., for the necessaryintellectual ability to acquire spiritual knowledge, to getappropriate disciples, to enable to employ the tongue, ear etc.,for the recitation and listening of the glory of God etc., is abeautiful prayer given after describing samhitas. Let my tonguebe sweet. let my ears listen to great things, let my knowledge beprotected from evil people etc., are the points in this prayer thatespecially deserve out attention. The appeal for good students isvery touching. Students with good conduct, good temper,intelligent and representing many Gotras or families devoted forlearning are asked for. Like water flowing in a natural way, letthe students llow to me. Like the months rolling over the years,let the students roll to me is the prayer of a good teacher. l-lewants to establish a reputation by teaching such students.

Significance of Vyahritis and OmklraThen, there is an exposition of Vyahritis i.e., bhtlh, bhuvah,

svah and mahah. The vyfiha forms God i.e., Aniruddha.Pradyumna etc., present in Vyahritis are explained. ‘0m’karaconveys God. Vyahtitis further explain his forms.22 Gayatri is anexposition of Vyahtitis. Purushasukta explains Gayatri. The threeVedas explain Pumshasttkta. 'lhus, from ‘Om'kara to three Vedasthe entire sacred lore teaches God. ln this. Vyihritis play animportant role. Therefore. the meaning of Vyihritis and theirspecial significance in conveying the vyuha forms of God isbrought out here. The significance of ‘Om'kira as conveyinggunapt'u'na btaluna is especially brought out in the passage ‘0m itibrahma’. lt is also stated that this ‘Om' not oply conveys Mularttpaof God but it conveys all his incarnations. This is stated in ‘0m’iti idam sarvam. Thus this passage ‘0m’ iti brahma 0m iti idatn22. WT: m: “Tm m: l

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sarvam' brings out two important points viz., (ll ‘Om’ conveysgunapt'lma brahman 12) lt conveys hirn so in all his incarnationsalso, that is to say, he is not only gunapt'irna in his millaritpa butall his incarnations are also gunapt'irna. This meaning of thispassage perfectly suits its context, since, it is a context of theexposition of the various forms of God in Vyahritis and theprayer ofi'ered to get knowledge, good students etc. There is noroom for any kind of identity between ‘Om'lrara and otherentities here.

The Upanisad also brings out the importance of rita, satya,darna. sama etc.” All these are quite essential. But Svadhyaya andpravachana are must. By Svadhyaya and pravaehana all these couldbe achieved. This is especially stressed here.

Instruction tn the atudenm

The most instructive part of the first valli of Taittiriya is thesection giving instructions to the. students after completing theireducation. These instructions commencing with ‘Satyam vada,Dhannam ehara' etc., contain very valuable guidelines that arerelevant even to-day. The first and the foremost thing in life is tobe honest. This honesty has to be translated in good conduct. Theprosperity in life both worldly and other worldly has to be kept inmind. Teaching and study must be continued. Parents, teachersand guests have to be attended upon. Charity commensurate withone’s wealth must be practiced with conviction. with a sense ofsocial involvements, and with an enlightened attitude in life. [ncase of any doubt, in respect of either a specific action or a codeof conduct, one has to seek guidance from the wise and learned.Elders should be followed only when they are fight. These are theinstructions that have the force of commandment. This is the

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essence of Vedie leaching. One should follow these. 'lheseguidelines have such a universal application that these are valideven to-day and can be applied in all societies. With these thefirst section closes.

Definition oi‘ Brahman

The second section known as Brahmavalli gives the definition ofBrahman in the famous passage ‘Saryarn jnanam anantam brahma’.Each expression here brings out an important characteristics ofBrahman. ln fact more than one definition is implied by eachexpression. Satyam conveys creation, sustenance. regulation anddestroying. Jitinam conveys'God’s knowledge ol' all in a generalway as well as in all details. Ananta conveys the fact of his beinglimitless in respect of space, time, and attributes. Thus the entireconcept of Brahman is presented here.

Then. from the passage ‘fitmanah akasah sambht'rtah’ etc., theprocess of creation is explained. [n this connection an imponantpoint to be noted is, God not only initiates the creation butintervenes at each step of creation.“ He creates the first step.enters into it, then creates the itext step, enters into it and so on.Therefore, the expressions akssa, vayu ete.. do not merely referto Brahman. lt is he Who really leads the whole process ofcreation. From akaSa to purusa it is his creative activity. Theseterms refers to him and the elements arm etc also.

Annamaya etc. five forms of GodThe live viz., Annamaya, Pranamaya cte., described here are

intended to bring out the implications ol' the definitions given in‘satyarn jfltmam’ ctc., more fully. Annamaya etc., do not merely

2.1. nrfifiwvtqaqtWWWW. ||WWWWH (ht)

IN'RMICI'ION xliii

refer to kosas. These convey Brahman. lt is not only Anandarnayathat conveys Brahman but all the five viz., Annamaya, Pranarnayaete., convey brahrnan. This is l'ully explained in Ananda-mayfidhikarana ol' Brahmam'm'as.

The interpretation that the first four describe kosas and it isonly the last viz., Anandarnaya that conveys brahman is notcorrect. Nor to take Anandarnaya also as a kosa and to takepuchcha brahman as brahman is the correct approach. 1n thecontext of giving an exposition of the concept of Brahman andexplaining its definition given in the passage ‘satyaln jfianamanantarn’, to describe merely the kosas of Jivas is not relevant tothe context. To treat four as koéas and the fifth only as brahrnan isalso not convincing. Giving up the position of Anandamaya beingbrahrnan and resorting to puchchabrahma idea is still worse.Therefore, the whole approach has to be different- Here is thecontext of explaining the clauses of the definition i.e. satyamjnanam etc. This is done by explaining the five forms of brahrnani.e. annarnaya, etc. Therefore, all the five convey hrahman.

There will be no difficulty in understanding brahma pucchamif anandamaya is taken to convey brahma as there is nodifference between avayaya and avayavi in case of brahman.

Another point to be noted here is, the passage ‘Yato vichonivartante' etc. does not slate that brahrnan is totally beyondwords. lt only states that it being infinite cannot be completelycomprehended.Bhrigu discovers God

The third valli calledn Bhriguvalli describes the eight forms ofGod. The Anandarnaya etc., five mentioned earlier. are repeatedand three more viz., chakshurmaya, srotrimaya, and vangrnayaare added. Here, Bhrigu approaches Varuna [or instructions andVaruna guides him to discover Brahman step by step. Blu'igu

In‘! PRINCIPAL 11PM

undertakes penance at each step at the insn'uctions of Varum andrealises arma, prana etc., eight fonns of God, step by step.Certain upasanas such as kshema, yogakshema etc., and tripti,bala, yashas 'etc.. are explained. The way in whichChamrmukhabrahma realises annamaya etc., forms, attainsliberation and enjoys the liberated state are described.

The passage 'Satyarn jt'tanaln anantam‘ that gives the definitionof Brahman, the five forms of the God viz., Annamaya,Pranamaya ete., and the exposition of the process of creation arethe- important topics of Taittiriya. The very first two adhikaranasand Anandamayadhilrarana of Brahmast'ttras duive their subjectmatter from Tairtirlya. Thus. this Upanisad makes importantcontributions to Vedanta philosophy.

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AITAREYA UPANISAD

This Upanisad is a part of Aitareya Aranyaka. The Goddesignated as Aitareya Mahidasa is the deity for this Upanisad.Lord Narayana took his incarnation through Itara and Visala theson of Chaturmukhabrahmfi. ThereforeI he is called Aitareya.Goddess Ramadevi and Chamrmukhabrahma etc.. great deitiesare his devotees. Therefore he is called Mahidasa. Ramadevi andChanumukhabrahma are the seers of this Upanisad.

The Central the-e of Aitareya UpanisadThe central theme of this Upanisad is to delineate that all

words convey the God. Sarvasabdaviuhyatva of the God is thetheme ol this Upanisad. This Upanisad clearly demonstrates thatall words viz., all Vedie words. their syllables, all names of Vedicseers, names of deities. names of metres. and all other _wordsconvey the supreme God. Even the inarticulated sounds of rivers,seas etc.. convey the Supreme God. The Brihatisahasra hymnsespecially sing the glory of the God. The word Visnu and itssyllables have certain special mystic significance. The words‘aham’ ‘tvam' ‘eshah' ‘sah' etc., also convey certain specialattributes of the God.

The topics discussed in this Upanisad maybe listed as under :(l) Ulctha vidya, (2| The Glory of God's creation (3) Angavubhutis (4) Prfina vidyi (5) Brihaflsahasra and its importance l6]Sarvasabdavaehyatva of the God (7) The five vyilha forms of theGod in different places [8) Dreams and omens (9) The glory ofArdhaniri Narayana form of the God.

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XIV-I I'IINGPAL UPANISADS

God is the path to lead to God

This Upanisad opens with an interesting remark that God isthe path26 to lead to the God. He is the prime doer and the primeknower. He is truth and he possesses infinite attributes. No oneshould make any attempt to transgress his will or try to be awayfrom hitn. He is Uktha i.e.. the Supreme. His Uktha forms inadhidaiva, adhyitrna. etc., are fully descnbed here.

Different forms of AtheismTransgressing God is of various kinds viz., to deny his very

eitistenee,27 to think of others as equal or superior to him, tounderestimate his prowess, to argue that his grace is not necessary.to think of difference in his different forms, to think of defects inhim, to indulge in evil deeds etc. These are different forms ofatheism. Aitareya warns us not to be atheists in any form.

All words convey the Supreme GodAitareya declares that all words convey the God. Therefore,

one has to take the Sruti passages like ‘yato vacho nivartante'ctc.. occurring in other contexts to mean that the God cannot befully described by words. lt is not correct to say that the Godcannot be conveyed by words at all. ln that case, the entire Veda\tn'll be purposeless. Agamapramanya will lose all its sanctity.

The importance of BrihntisahasraThe context of the prayer by the hymns of Brihatisahasra, its

contents, and the advantages of this prayer are quite thrilling.

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(ii) Wnsfifinfii'gmrfimtam mfiwiliwllivl Wm:mq==nM maimfimfiam| (hart)

mlunucnort xlvii

The sage Visvamitra offercd prayers by these hymns at theMahavarta sacrifice. lndra. in whom Lord Visnu and Vayu werepresent. himself arrived at the sacrifice and listened to thisprayer. ViSvamitra recited these hymns in three sets. By this hegot the grace of the God to attain salokya. the very residence ofthe God, and the inner apartment respectively. ln addition, theGod offered him a special boon. By this boon. Visvamitra desiredto know the most secret aspect of the God. The God present inIndra taught him the same. This teaching commences with ‘Pranov5 aham asmi Rishe’. The significance of the Secret names‘aharn’, ‘asmi’ etc., are explained here. The antaryamitva of theGod i.e., the God’s presence in all beings, in Stiryamandala. andin the seeker is fully explained here. The famous passage ‘yoaham so asau yo asau so aham' occurs here. This passage clearlydemonstrates the antaryamitva of the God. It is not correct tointerpret this passage as indicating the identity of jiva andBrahman. lt clearly states that the God present in Suryamandala,all beings. and the seeker is one. Thus God's irnmanence isdeclared here.

Composition of Brillati Sahasra

lt is a collection of a thousand Rgvedic hymns." However, allhymns are not of Brihati metre. 240 hymns of Gayatri metre. 240hymns of Brihati metre, 240 hymns of Ushnik metre and 280hymns of other metres are compiled into one unit of prayer. Thetotal letters of these hymns constitute thirty-six thousand. OneBrihati metre consists of 36 letters. Therefore. these hymns areequivalent to a thousand Brihati hymns. Therefore, this prayer iscalled Brihatisahasra. In these hymns the five vyt'ihas form of the

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xiviii PRINCIPAL Ummsans

God are present. Not only seventy-two thousand forms of theGod are present in Brihatisahasra hymns, each vowel and eachconsonant contains a form.

importance of Mukhyaprina

In this Upanisad which is primarily devoted to describe theglory of lord Visnu, the importance ot' Mukhyaprina as a chiefmessenger of God’s glory is also described. The term Uktha alsorefers to Mukhyaprana. The importance of this Uktha i.e.,Multhyaprina is demonstrated through an episode. Once, theTatvabhimani deities present in the human body get into acontroversy as to who is superior among them. They decide tosettle it by leaving the body and findingout the indispensability ofeach one. When other deities leave one by one the body as awhole is not affected. But when Mukhyaprz'tna leaves the wholebody collapses. Then, they realise that Mulrhyaprz'iria is superiorto them.

The creation of various deities through the limbs of theSupreme God is also described in the Upanisad.

Bad omen and bad dreams

There is an interesting reference to the bad omen:9 and thebad dreams in this Upanisad. About eight signs of bad omen arementioned. (ll Sun's rays lose their vigour and become very dim.(2] The sky looks red with an yellow touch. (3i The head bends.(4] Holes are seen in the orb of the sun l5] The head is seenupside down in the water or mirror. [6] The reflection of thephase irt the eyeball is seen upside down. (7] Lightning is seen in

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the absence of clouds. f8] The earth burns. [n addition to thesemajor indications, a few more indications are also given.

Some of the bad events in the dream arc also described. [l]One will see a person with black teeth in the dream. [2) One willfind that a pig or a monkey is hitting him. (3) One feels carriedaway by strong wind. (4) One feels moving in the southerndirection riding a black cow. (5) One feels as eating and vomitingthe gold or lotus stalk. [6] One feels as riding a chariot yokedwith donkeys or pigs.

It will be an interesting study if these are studied from themodern psychology point oi view.

Ardhnnan' NafllynnnThe God can assume both the male form and the female form.

When he sports with Ramadevi he assumes the female form andbeing present in her by that form, sports with his own femaleform in Ramadevi. By himself he is ever joyful. He assumesArdhanr'iri Nfirayana form.

Secret meaning of the name Visnu

In the name Visnu ‘na’ conveys the strength,’0 ‘sha’ conveysthe fact that the God regulates all. it also conveys that the God isall pervasive and has no limitations of space and time. ‘vi’ conveysuniqueness and u conveys that all these constitute his very nature.One has to know this mystic meaning of the word Visnu.

As already stated above Aitareya Upanisad is highly theislic.Therefore, this Upanisad is called ‘Mahabht'iti’ to indicate that theglory nl' the God is especially delineated here.

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I PRINCIPAL UPANBAIIS

Sri Madhvichfirya has a special attachment for this Upanisad.This is indicated by three events in his life. (ll l-le taught thisL'panisad to his teacher by way ol' Gurudaltshina.31 (2) In one ofhis very learned discourses in an assembly of eminent scholars heespecially gave an exposition of Aitareya. (3) His last act beforehe retired to the Himalayas was to give a discourse on Aitareya.To listen to this discourse even the Gods had gathered overAnanteswara Temple in Udupi where Sri Madhvachllrya wasdelivering this discourse.

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The Principal Upam'gads

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R.K.RT.V.T.U.T.S.T.

Contents

MyRaghavcndra firtha's Khandz'lrthaRaghunatha firtha‘s commentaryVudcéa tirtha's commentaryUmarji Acharya's bommcntarySrinivasa lirtha’s commentary

ISAVASYOPANISHAD l

WWWThis L'panisad belongs to Vijasaneyi Samhita of Sultla

Yajurveda. lt derives its name i.e., lSAVASYA from the openingword of the Text which embodies the central teaching of thisUpanisad viz. God is all-pervading, all ruling, independent, andSupreme. A few verses of this Upanisad occur in BrihadaranynUpanisad also. A gist ol' the teachings of this Upanisad and thebackground of the revelation of these Mantras to SvfiyambhuvaManu is given in Bhagavata (Vlll-l) and Brahmanda Purina.

For this Upanisad Svayambhuva Manu is the sage. Lord Hariin his form as Yajna is the deity. Anustup etc.. are the chandasi.e.. metres.

THE SUPREME RULER DWELLS 1N ALL

immutfii: rial “fitter Emmi mlhwmitwgaflnt: 1111111: Wm" 2 ||

This whole world is pervaded by the supreme ruler. Thisworld is located in Prakritj -the primordial matter (which in itsturn is dependent upon the supreme ruler).

Hence, be content with what is given by the Supreme God.Do not seek anything from anyone else. (The others, not beingthe masters of either themselves or anything else. cannot offeryou anything on their own).

DU YOUR DUTY WITH DEDICATION TO GOD

gins-emfifififihqnfimuqw'a'finwwsirsfirwmifiwirniu a u

One should wish to live a hundred years. performing hisprescribed duties (with dedication to God). Actions are not

1

2 PRINCIPAL L'PANLSADS

binding to a man who performs his prescribed duties withdedication to God. Non-performance of the prescribed dutiescertainly lends lo sin.

ERRONEOUS KNOWLEDGE WILL LEAD T0 HELL

ergqi m it time ar-in awn 3m: taifihenfinwfir alarm“: u a ll

Those who get erroneous knowledge of God will go, afterdeath. to such worlds that are full of deep darkness, full of misery.and meant for demons.

THE SUPREME GO!) IS [MMANENT AND TRANSCENDENT

MWwith fieian angqqsfiniqtmmmmWM zwrfit n v n

God is unmoved (fearless), he is one (Supreme), faster thanthe mind. The deities do not reach him tthey are not able tocomprehend him completely). However, he knows them rightfrom the beginning. He overtakes all others who run fast.Mukhyaprfina offers the deeds ul all to Him.

Mainlieginzfifinmainagmlwm: "an

Everything fears from him. He does not fear from any. l-le isnear, and he is far. l-le is inside and he is outside all.

‘IQ Hililal ‘Ella atmfitatgmlfi l

arhfig ant-mi Hair =r fifigwir u a nHe who knows that all sentient and non-sentient beings are in

God and God is in all of them does not desire to protect himsell'(as he has no fear).

[SAVASYOPANBIIAD

Mmmmfimzlaafifizwfihwwgmmuen

The God in whom all beings reside (find Support] is presentin all. He who especially knows this, and also sees the oneness of

God present in all these beings will have no wrong knowledge norany sorrow.

UJ

GOD CREATES THE WORLD TRULY

HWWW-wfiigwmfizqt

Msnlimristmfiw: smut: n a uHe [who gets the knowledge of God) has reached the God

who is free from sorrow, has no subtle body, has no limitations(of time or attributes), has no gross body, who is the ground of all

purity, and who is not affected by any sin. (Therefore, theltnower of such a God will be free from wrong knowledge andgrief as stated in the previous verse).

Further. God who is omniscient, who is the lord of the minds

of all, who controls all, who is independent, has created the thingstruly through the ages.

BOTH RIGHT KNOWLEDGE AND CENSL'RE Ol" WRONGKNOWLEDGE ARE ESSENTIAL

mutfinfiti'fimgmirlstingrahfirqsfismim: us ||

Those who meditate upon God wrongly will enter into theworld of deep darkness. But those who are engaged in right

4 rnnscmu. UPANBADS

knowledge only, (do not censure wrong knowledge) will, indeed.enter into deeper darkness.

RIGHT KNOWLEDGE AND 'I'HE CENSURE 0F WRONGKNOWLEDGE LEAD TO TWO DIFFERENT

ASPECTS 0F THE RESULT

WWI:figgnflnwiirmn 2° n

They (the wise] say that the result of right knowledge isdistinct and the result of the censure of wrong knowledge isdistinct. Thus we have heard from the wise who taught us that(the means to liberation).

firn' a arfirrr' st manna‘ ' Gilarfianr gag‘ dial filmW || 2 2 n

He who has the right knowledge and censures the wrongknowledge (which lead to distinct results in liberation) will crossover ignorance, sorrow etc.. by censun'ng wrong knowledge, andattain the blissful state by the right knowledge.

GOD IS BOTH CREATOR AND DI'BTROYER

avian: sfirifiritsnnrfigmfilmittrgwanfitwnnrfqim: || ta n

Those who meditate upon God considering that he is not thecreator, will enter imo deep darkness. But those who considerthat he is creator only (not destroyer etc.,l will enter into deeperdarkness:

WWIsfigggwfirwr'rirmfinafifiu at u

mVMYOPANBHAD 5

'l'hey (the wise] say that the result of the knowledge ofcreatorship is distinct and the result of the knowledge ofdestroyership ete, is distinct. Thus we have heard from the wisewho taught us that lie. the means to liberation].

unfisfian'rimilHmfiarfiaqrgrhaianmrmu tau

l-le who knows both the creatorship and destroyership of God(which ltnOWIedge leads to two distinct aspects of the result inliberation) will cross over the bondage (of body ete.,l by theknowledge of desrroyership and attain the bliss by the knowledgeof creator-ship.

[Here creatorship stands for all other qualities also.)

PRAYER FOR THE VISION ANT) GRACE- OF GOD

Erwin qfivr amfifir'r WIfitWmania Hit ll 2% ||

The l'ace of God who possesses all auspicious qualities landwho is in Suryamzmdala) is covered with Suryanlandala. O Pushanthe infinite! Unveil it, so as to enable me. who hold him at heart.to see hiin.

qimqzmfiilmfiahefiwmfifiwrfitn can

O Pusan. the infinite- Ekarse-the prime knower of all things,Yama-the regulator of all! St'uya-one who is to be realised by thelearned. Prajapatya-one who is to be obtained by I-liranyagarbha,give me the knowledge of my true nature, extend my knowledgeol' the things outside. l wish to see your auspicious form lwithyour grace).

6 PRINCIPAL UPANISADS

fismsrfirgw m || $8 ||The Purusa who is present in Mukhyaprfina, is called ‘aham'

(as he has no inauspicious qualities) and ‘asmi’ (as he is to beknown as ever-present).

The Purusa who is present in Pusan, Ekarsi, Yama etc., iswithin me also as regulator.

WmmuuuThough the body survives until it is turned into ashes, the

Mukhyapra'ina (present in the body) who is supported by God isimmortal. (Therefore, it goes without saying that God present inthe body is immortal).

S'iilr'rfilll'ffli'lml spammiriwu as uOm! [one who possesses an infinite number of qualities),

Krato! one who is Jr'tinasvarfipa bless me; take into account mydeeds and bless me.

HiringwrnitswqfimfihqgmfifiamW\rfir'ritawfihfiinrusen

O Agni! one who regulates the body and regulates the worldlead us by the right path towards the prosperity i.e. liberation. OGod! You know all the knowledge that we have acquired.Remove the sins that have put us in bondage. We offer youprofuse salutations.

sfi ifi iammhfim mum: mgrfit mqgiwnsmf fizfim mm:

ISAVAsvorANIsmm 7

NUI'ES AND EXPLANATION

[1] Exp]. (l) The compound word §ZTHTFI1I has to bedissolved as émw 31m the residence of the Supreme God. ltcannot function without his presence.

This world being incapable of functioning by itself is pervadedby the supreme ruler to enable it to function. Somecommentators take the expression as two separate words viz. 3??"(instrumental ease) and TI'PFL This is not in agreement withWof Bhagavata. In that compound word the two wordscannot be taken as 31W and W. ($41?" is not instrumental).lt has to be dissolved as 31W?2 W. Further. the interpreta-tion viz. ‘The world is enveloped by Brahman and not true byitself also does not suit the context. By no stretch of imaginationcan the unreality of the world be introduced in this verse. TheSupreme ruler pervading the world and enabling it to function iscorroborated by the Sruti- at {atWt

(2) ‘Tim’ refers to W the primordial matter. It doe-s not

refer to mere ‘113m’. The whole world cannot be located in W.Therefore, the expression WRIT m states that the world is

located in Prakru'. This Prakrti in its turn is dependent upon theSupreme God. Hence, it goes without saying that the world isdependent upon God. This fact of Jagat being located in Prakrti isstated to confirm its dependence on God. The fact of Prakrtibeing dependent upon God is stated in the Sruti-

woman?“Wagnrfim=eimrr§IW|

(3) ii’ has to be taken twice. dd hence, in by God. aim 3%?given.

3 mmunu. urmtsans

Man is advised to be content with what is given by God. He isalso advised not to seek anything from anyone else. since none isindependent. and none can bestow anything on others.

Emmanarfiflfismtnew: stat =n=i simian (mat

This advice to be content with what is given by God need notbe construed as encouraging laziness or escapism, since, in tltevery next verse man is asked to dedicate to his duty.

This advice is intended to eschew the greed and running afterinferior people to satisfy the greed. m or eschewinggreed is stated here as a necessary prerequisite l'or spiritualknowledge.

l4) The background of revelation of [savasya etc., mantras isgiven irt Bhigavata and Brahmanda Parana as follows :-

Lord Vishnu took his incarnation by the name Yajr'ta as theson of Akuti. the daughter of Svayambhuva Mann. ThisSvfiyambhuva Manu praised Yajfta with the hymns Kiwisya ete..in order to obtain liberation for himself and others who wouldunderstand the purport of these hymns. While praising with thesehymns. Svayarnbhuva Manu was attacked by the demons. Thesedemons were killed by God Yajt'ta.

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l5) 1n this first mantra two points are made :-

1. God pervades all, directs all. he is supreme andindependent.

BAvAsYorulsl-lan 9

2. One should be content with what is given by God. Heshould not seek any favour from anyone else.

[2] Exp]. (I) In the previous verse detachment PM? wasstated as a pre-requisite for the knowledge of God. Here,performance of une's duties with dedication to God is mentionedas another equally important prerequisite. Activities be under-taken as worship of God, and without desiring fruits.

1. WWW!lR.K.l2. WWI‘? meme fitfitrrfir with whoWWI [R.K.)

(2] When one performs his prescribed duties with dedication.not only these will not be binding but the previous actions andfuture actions also will not he binding. Such a person will beeligible for the knowledge of God.

qmgnnfitmtfimfirimssrmfimmfil (are)l3) By the non-performance of prescribed duties one will miss

the knowledge and liberation. This is the adverse consequence ofnon-performance for a person who is yet to acquire knowledge.Even for those who have already acquired knowledge andhberation, non-performance of duties like the worship of Godetc., will reduce the bliss to be enjoyed.

t. mfififiawfiwfiaw'innrfifirsfiuatem ammmu'me.)

2. maméfisnfimqfiw=lntfi=natm= lsRiTwmfilwfifi: IWW- ml (an

(4) This mantra makes three pointsz- l. Do your prescribedduties with dedication to God and without any selfish motives.

10 PRINCIPAL UPANISADS

2. Actions performed with dedication do not bind. 3r Non-performance of action does lead to sin. When it is said thatactions do not bind it is meant that these actions will not obstructthe knowledge and will not make the mind impure.

Wane-19a sfir in arr-mm W:Wmafiwfiflfiwmuar.)

[3] Expl. (1) Before imparting the right knowledge from thenext verse, the dangers of getting wrong knowledge are explainedin this verse.

(2)5131": gnigta'famgimgflql agifigamfrfisign: img=wmgiri= | may: l (R.l(_) - Theworlds that are full ol' misery. The worlds that are meant fordemons.

(3) 31W: WW3W mat: —Those who have erroneous knowledge about the God. Having

wrong knowledge is metaphorically stated as killing.

This wrong knowledge can be in two ways :-_ l. Denying thevery existence of God. 2. Worshipping him in wrong waysconceiving his nature wrongly. Both amount to slaying him.

u) mfigwfirri(2) WWWI

mmmfiumm)[4] Expl. l1) The significance of the adjectives given here is

explained in the Bhasya as follows :-

WWWImaWa-{gitfin

ISAVAsvnrmrsrrm 1]

mgmiq'er'fifiqwnwnwfimfiaafisqirmsfimuWWI

Through these adjectives certain important characteristics ofGod are conveyed :-

l. l-le is fearless. 2. He is Supreme. 3. Nobody cancomprehend him completely since he is infinite. 4. l-le knows all.S. He is everywhere and has the power of overtaking others.

lt should be noted here that ‘unmoved' should not be takenliterally as motionless. nor ‘One’ should be taken as without anysecond real object. Such literal interpretation will go against thenext statements i.e.. faster than mind. and the deities do notcomprehend him completely. Similarly, his overtaking othersdoes not imply the unreality of others.

mmnfifimmrmwwwwglimmgrfirrml WWHMSW-qgwsiR-qmlufr.)

(2) am: refers to wrlfir i.e. the deeds. The deeds done by allare offered by Matarisva' the Mukhyaprana at the feet of God.This important doctrine is mentioned here. Offering at the feet ofGod implies the realisation of the fact that God is the real doerand man is only an instrument ol' God, the deeds done are theworship of God. devotion to God and obtaining his grace are theaims of all deeds. A realisation of all these implications is whatconstitutes samarpana-the offering at the feet of God.

WmaiefivfiwnaifiwmréwfififiwmfiiWIRE.)

lt is Mukhyaprana who directs us to do our deeds. That is Whyhe offers them at the feet of God.

12 rnmcmu. UPANISADS

“MMWIInt-fin m tiai ai Kirstin" n Jami’ (M.B.)

(3] ln this mantra two points are made : l. Certain specialcharacteristics of God are described. 2. The fact that Multhyn-prana offers all our deeds at the feet of God is mentioned.

[5] Expl. (l) 3'1 is an indeclinable with an ablative sense. Itstands for ma i.e. from him. twfit should not be taken in theliteral sense i.e. moves. lt means fears. Cf. WW: ‘Tia’ etc.God being independent he is not afraid of anyone else, While allothers being dependent upon of him are afraid of him.

(2) God is near and far since he is all pervasive. I-le is insideand regulates. He is outside and provides support to all.

athfiitfitififiafififiaffimtni'temrtrajiraiasmr WW; || Willi?" lM.B.)

(3) In this verse two facts are stated. The God is everywhereand regulates all. His infinite nature is brought out by paradoxes.

[s] Exp]. in Here nah-4H and wifinmw of God arebrought out. God is the abode of all. He is the support. He is alsothe regulator of all, being present in all. lt is the knowledge ofGod's support and regulation that removes all fears. Then, onedoes not need any more protection.

triiiW mi a wmfi lIt; arias mamaW u intimate: (M.B.)It is not merely the presence of God in all that is intended to

be mentioned here but his regulating them, being present inthem.

um WWWW| (R.T.)

ISAVAsYorArmrrm l3

(2| No identity between self and all others is intended here.The locativc case suffix clearly indicates difference. madamWI 0.1".)

[7] Expl. (1) The two facts-God is the support of all andregulator of all. being present in them are mentioned again hereto bring out certain special points.

r. WWWW; answer (run)2. fl WW: ‘sets? an at? gs: WritsfiI urr.)In the previous verse getting rid of fear is stated as llte result.

Here getting rid of wrong knowledge and grief are added asresults.

l3) This verse does not convey any identity between self andall other beings as contended by some commentators.

[8] Exp]. (l) Here some important attributes of God arementioned. The fact of God creating the things of the world truly,all along the ages, is also mentioned. This is intended to point outthat one who knows God with these attributes will be free fromwrong lrnowledge and grief. The correct import of the adjectivesgiven here is beautifully brought our in the following quotationgiven in the Bhisya.

fififimmtlnemrifisssimuWWW‘wilntfimslsttrsfilténmfinMust-WrittenWmmmmuWW; sfififimluwmfiflitsw= I!

14 PRINCIPAL UPANISADS

WWW: |finifia wet WW= u 4't 1MB.)

(2) W - i'ul' means limitation, inadequacy, imperfection.God has no limitation either in respect of time or in respect ofqualities.

m - Conveys the absence of subtle body or linga sarira.

W- Conveys the absence of gross body. The God hasno subtle or gross body. he has nprakrita sarira or transmatcrialbody. Therefore, there is no difficulty for creating things.

(3) ln this verse there is a clear statement about the reality ofthe world. The world is not an illusion as contended by somecommentators.

[9] Exp]. tn ln the verse 3134'? aw it aha-tr: ctc., the fact ofwrong knowledge leading to dark worlds was already mentioned.That is quoted in the first line of this verse to add a warning thatif such wrong knowledge is not censured by those who have rightknowledge. they will be failing in their responsibility and have toface the consequences.

WWW Pr g trIiFii sewn-matfitsfimfirr mit- qtfir WW; || (M.B.)

(2) atfimgwmit-Wmmwmmm | eta atfiinnéaWW;W: mt: | (R.K.)

The word avidya means wrong knowledge. However, here itshould be taken in the sense of wrongly conceived nature ol' God.

(3) Those who have wrong knowledge are not aware of thenecessity of censuring it. But those who have right knowledgeknow the adverse consequences of wrong knowledge and

BAvttsrommst-mn 15

therefore must censure it. lf they do not discharge thisresponsibility it is a greater failure and calls for greaterpunishment.

3mm mafiaawsilwfiammfiirmfimalfimgwwfifiamfiwassassfijumrfifizawaslwfiamrfimfiam-Wlanramfimrnrfimfiafisrélmunmr

[10] Expl. (ll In the previous verse it was stated that thosewho do not censure those who are engaged in the meditation in awrong way will enter into deeper darkness. This is only anadverse consequence. Herc. it is stated that the censure of wrongknowledge will lead to certain advantage also. There are twoaspects of liberation vi7._, 1. Elimination of sorrow and ignorance.2. Realisation of bliss. The first is achieved by the censure ofwrong knowledge, while the second is achieved by the rightknowledge

a fizqr amiss gears-[flame |gmsrmfisallvliz, W: lsunfish-mam (M.B.)

2. fist-strident, ether-Whirl (1.1:)[11] Exp]. (1) This is further elaboration of what was stated in

the earlier mantra viz., that both right knowledge and censure ofwrong knowledge assist liberation. These two serve differentpurposes in this respect. Censure of wrong knowledge will help toeliminate sorrow and ignorance while right knowledge will lead tobliss.

(2) The word EH should not be taken in the literal sense i.c.,death. Ignorance and sorrow are metaphorically mentioned ast-tllh.

lo PRINCIPAL ummsms

[12] Exp]. (ll In the previous verse it was stated that Wrongknowledge will lead to deep darkness. ln this verse and the nexttwo verses an instance of wrong knowledge and its consequencesare given to illustrate the points made in the earlier three verses.

121mm WWIWEWH1.1m tmqléfirwiiemifgmrl lR.K.l

(3) One who thinks that God is not the creator is not properlyinstructed in sistras. But one who knows that God is the creatorthrough the scriptures ‘Fl-T 3T Fl'lfi W ete., should know tltatGod is also the destroyer etc. l-lis not realising this is a greaterlapse.

[13] Expl. (l) In the previous mantra it was stated that non-realisation of the destroyership etc., will lead to deep darkness.Here it is said that the realisation of creatorship and destroyershiplead to two distinct aspects of the result in liberation. These willbe explained in the next verse.

[14] Expl. [ll In the above three verses an instance of wrongknowledge i.e., absence of the knowledge of ereatorship of God,and the incompleteness of the right knowledge vi2., knowledge ofcreatorship only of God are pointed out. Their consequences arealso pointed out.

(2) The knowledge of creatorship should not be limited to thatonly. It has to cover all qualities. It is the knowledge that Godpossesses an infinite number of qualities that leads to bliss inliberation. The knowledge of the destroyersliip of God removesthe bondage of body etc., and the sorrow.

.WHWIWWII

tsAVAsromNm-IAD l7

firhfifinmfiawlfigsfilmmfiwiaanmrfimiiqn (MBJ

mWWI lR.T.)WWI (R.T.)

32-3111? Knowledge leading to worship and meditation.

[15] Exp]. (1] .Verses 15 to 20 constitute a prayer to beoffered by those who desire to get the direct vision of God andhis grace to obtain liberation. In this verse the devotee appeals toGod to unveil his form [resent in Surynmandala to him. This formis covered by the brilliance of the sun. The devotee appeals toGod to unveil it so as to enable him to see it.

(2) flow-m brilliant like gold, ‘mi-fish nil-'1, Emirmm that which sucks the essence and protects. W-WW full of auspicious qualities. 5'31 stands for the wholeform. m-Tff, Hamill-tint altar-t1‘ {zit mwfi WMm, “Hg-unveil.

(3) The full implication of this verse is explained in the Bhisyaas follows :-

qr=i fitmiWW |huh: saw his mm? m llTs’ ‘glam ‘E'T was Wm

[16] Expl. (1) God is present in Ekarsi, Yama etc.. bearing lllerespective names. l-Ie bears these names as he possesses theattributes conveyed by these names. The significance of thesenames and the attributes conveyed by these are explained in thet'lsya as follows :-

13 rnmctmt. 02mm

9W: lWM: rfitfiwmtfinqt: trWW: 91min ||flawml (M.B.)

t2) WWW era-m, fim-rmsrnq, wig-fist-mt

w=stands for the knowledge of the true nature of the

devotee and h: =stands for the knowledge of outside things.

[17] Exp]. (l) This verse admits two meanings and conveystwo important doctrines :-

l. lt informs us that the God 'ts present in Mukhyaprana andGod is called ‘aham’ and ‘asmi' which convey that he hasno inauspicious attributes and he is ever-present (firstinterpretation) .

2. lt informs us that the God who is described as present inPusan, Ekarsi ete., in the previous verse, is present in thedevotee as well. God present in all these is one (secondinterpretation).

(i) ln the phrase Infill 3N1’ the first mil is locative singularof the word 313 which means Mukhyaprina. Hill'si't 112:suit firm rfi | 1MB.)

(ii) The meanings ol' the words aWilancl all“ are explainedin the Bhasya as- at‘ matte: arfinfimfiimm |(MD) (first interpretation)

liii] wwwrfirzwfimwflrlm WWW:(mm em) meg fem ‘m'Wm W: | with“ Irfir a fPrrlIL "a; ‘131%mil: l (second interpretation)

mvmommsm 19

[18] Exp]. (l) This mantra is intended to remove the doubtthat if God is present in all. he should perish when these perish.The answer given is. it is true that the body perishes but theMulthyaprana in it is immortal. Mukhyaprina is supported byGod. Therefore, it is clear that God is immortal.

slim-at: iréir fit-m‘ arms: w tr: atfi'a: (tum lle whoGod as his support. Mukhyapriria is immortal in the special sense

that his knowledge is never veiled. "MFR:W:HE: I tM.B.)

[19] Expl. (l) ln this verse God conveyed by ‘Om’ is praised.God is called ‘0m’ as he possesses an infinite number ofqualities. He is called Kratu as he is Jr'tanart'ipa.

WWW!WW$!

[2) FTI means bless, God's knowledge is ever-present.Therefore, there is no remembering in the usual sense.

[2015",]. m at??? W mmm atfih, 3w-whom out.) by the right path archira etc.. fromwhich there is no return. nit-Wham towards the prosperityof liberation.

Emile-W, mwmfiq, m Winn, 1m-WL W-mfilml

Wmmmmm

20 Pmcmu. urmrsm

mmThis Upanisad is in the fourth chapter of Talavakara Brahmana

of Samaveda. Hence it is called Talavakaropanisad. It is also calledas Kenopanisad as it begins with the word kena. This word'kcna'-by whom? gives the clue to the central theme of thisUpanisad viz.. God directs all our activities. God regulates all.This Upanisad also brings out the fact that God is infinite, Hecannot be fully comprehended by anyone. These two facts. viz.God regulates all and He cannot be comprehended fully-areillustrated by an episode.

This Upanisad is in the l'urm of a dialogue betweenChaturmultha Brahma and Sadz'isiva. Therefore. these two are thesages l'or this Upanisad. Vishnu is the deity. Tristup etc. arechandas l'or the poetry portion.

Wt W:WHO DIRECIS THE MIND AND SENSES '.'

WWW“: fir-rslwr: mfifigisnWiqfiaig: aiisiarefigwfiru t uDirected by whom does the mind proceed towards the

objects‘? Directed by whom the Mukhyaprfina performs hisduties? Directed by whom people utter this speech? Who directsthe eye, the ear etc. ‘I

GOD DIRECI'S MUKHYAPRAIfM, MIND,AND SENSES

mmsfiimflfiqzfiizmiiqasrwmmwnWmdwwnémzqmwfirn a ||He who gives the power of hearing to the ear, the power of

thinking to the mind. the power of speaking to the sense of

rut/momma» 2|

speech, who directs Mukhyaptfina and who gives the power ol'seeing to the eye, is that one only (Visnu only).

The wise [who know this) after leaving this gross body, beingfreed (from the subtle body also), attain immortality (liberation).

MIND SENSFS 0R DEITIES CANNOTCOMPRH-[END GOD FULLY

wanqgtiwfiwmnwfiquwztwfinnfinmfirflnvgfitmutn

There, the eye does not g0, the speech does not go, nor themind goes. We do not know, we do not understand. how heregulates them. (Mukhyaprfina, mind, senses etc.)

GOD IS DISTINCT FROM THE KNOWN ANDTHE UNKNOWN

mmflfififlfifil{figgwflwiitmnfiftn v u

He is distinct from the known and distinct from the unknown.He is supreme. Thus we have heard from the ancients who taughthim. '

BRAHMAN IS NOT lDENTlCAL WITH JIVA

mmfiwwnguhlfliarirsriififiitz'rrfizgmnuzumaugfiiwgfirmlwmwfifiiiqfiwmhu =t||Iii-gnawwfifiww'fimfinflimiififiil'infi'egmfiu t u

22 MGPAL ununsans

nfiéwwqwirfiinafiafiz'gmnBismfifififiz'rrfimman vnqqsfiwwnfilfiiwm:wfifiliiiIUF-ifififiz'qfizgsmhuau

He who is not fully expressed by speech. directed by whomthe speech is uttered. is Brahman; the fiva is not Brahman;Brahman is by your side (as regulator).

He who is not fully grasped by mind. directed by whom themind grasps, is Brahman; the Jiva is not Brahman; Brahman is byyour side (as regulator).

He who is not seen by the eyc, directed by whom the eyessee. is Brahman; the jiva is not Brahman; Brahman is by yourside (as regulator).

He who is not heard by the ear, directed by whom the earhears. is Brahman; the jh/a is not Brahman, Brahman is by yourside (as regulatori.

He who is not moved by Mukhyaprana. by whomMukhyaprana is moved, is Brahman; the jiva is not Brahman;Brahman is by your side (as regulator).

Wm:GOD, BEING INFINITE CANNOT BE FULLY KNOWN

afilwiigfifim-flirfiiii'riwmirmlmfiiwésgmime u 2 ||

rmvmnonmn 73

If you (Sadasiva) think that you know Brahman well. indeed.you know very little (since he is infinite). Therefore, you have toempire into the nature of,‘ Brahman present in you and in gods.

EVFN CHATURMUKHA BRAHMADOES NOT KNOW GOD FULLY

fififia'wrsqfigififiitwfififiqmmmmaznantmewuinfiuwwazzm "an

Others think that l Chaturmukha Brahma know Brahman well.But I know that l do not know him completely. lt is also not thatl do not know him at all. l know him [to some extent). Amongstus, he who thinks that I Chaturmukha Brahma know God fully,does not know correctly (since his understanding amounts to God

to be limited). On the other hand. he who thinks that lChaturmukha Brahma do not know God fully, knows correctly(since he has realised the infinite nature of God). He who thinksthat he has not understood God fully, has understood him (sincehe has realised the infinite nature of God). He who thinks that hehas understood God has not really understood him (since hethinks that God is limited to be within his knowledge).

KNOWLEDGE TO ONE'S FULL CAPACITYIS SUFFICIENT FOR LIBERATION

atfizlfifimaifimnfimanrlmmfifiafinWwfifiwfiaitmutn

Those who think that they have understood, have not reallyunderstood [as they have not realised the infinite nature ofBrahman). But those who think that they have not understood

24 PRINCIPAL UPANISADS

have really understood (as they have realised the inlinite natureol' Brahman).

He who knows according to his capacity attains immortality(liberation).

By worshipping after realisation, one obtains increased bliss.By knowledge one attains liberation (through the removal ofignorance).

THE RESULT OF GOD REALISATION

fimmHdfitfifimfififlfizl‘figmfifiwlfifl:War-fins"

If one knows Brahman at this birth it is good. If one does notknow at this birth it is a great loss. The wise will think of thepresence of Brahman in every being and attain immortality(liberation) leaving this world.

WW:REMOVAL OF THE IGNURANCE AND PRIDE OF GODS

HEWfififinwmswhfinitiwmfii'finnfiwwmfimirwfiiirrinfiifilRisifinihn 2 n

Brahman i.e. Visnu won thc battle for gods. In this victory ofBrahman. the gods glorified themselves. They thought ‘oursindeed is this victory, ours indeed is this glory’ Brahman knewthis concept of gods.

TMAVMOPAN'ISHAD 25

AGNI CONFESSES HIS FAILURE

Marga-iglirawfifiiwfifiiamtwmmm.mmtmimhfilWammwazmfiiWafifitififififiiWaiziirsfiigfiwrfifiiq'rmI-EmizsfilWafiimaammlwnsfiqiitlfiflztli'fiiljmfifill a II

Brahman appeared before them as Yaksa. They did not knowwhat spirit it was. They said to Agni, ‘0 Jatavedas. find this out,what this spirit is. He said ‘Yes’ and rushed towards it. The spirit(Yaksa) asked him [Agl'iil ‘who art thou?’

Agfli replied ‘l am Agt'ii, indeed, I am Jitavedas.’

The spirit asked him again ‘what power is there iii thee.’

Agfii replied ‘l can burn everything whatever there is on theearth.’

The spirit (Yaksa) placed before him (a blade oi‘) grass andsaid ‘burn this.’

Agfii rushed towards it with all his force. l-[e could not burn it.l-Ie returned and told other gods ‘l have not been able to futd outwhat this spirit is.’

NASIKYA vAt consassss HIS FAILUREem WI mafia;fim'ilfiW littfitfit |afifiWI

25 menu. urmrsrms

mmm |slgqimmin ml? |mass mama |arfiz‘ m‘Iii? '{fiwfifi |mi qv'r wfiflmaéfi |agsirrw whim | fir WW |tr arr as fisgir l W@313’ WW l

Then the gods said to Vfiyu ‘O Viyu, find this out. what thisspirit is. He said ‘ycs’ and rushed towards it.

(The spirit asked him) ‘who art thou.’

Vayu replied ‘I am Viyu, indeed, I am M51arisvi.’

(The spirit asked him again) ‘what power is there in thee.’

Viyu replied l can blow off everything whatever there is onearth-

The spirit placed before him (a blade of] grass and said, blowoff this.

Vayu rushed towards it with all his force. He could not blow itoff. l-le returned and told other gods ‘l have not been able to findout what this spirit is.‘

INDRA MEEI'SUMA

WimmmmmmmlmfiflzihHWWWWWIaiinwfiimzwfifiusu

The gods said to lndra ‘0 Maghavan! lind this out, what thisspirit is.’ He said ‘yes’ and rushed towards it. The spirit

'I'ALAVAIAIMANISI-IAD 2']

disappeared. ln the same place, he came across a lady. mostbeautiful, Uma, daughter of Himavat. He said to her ‘what is this

spirit?’

3511f: tars:INDRA RECEIVES‘ INSTRUCTIONS FROM UMA

afififiawnmvfimqnfiflémmirqwfifilarittifilziwrirfi'lariwwfimfiqmqhmuzfiaigflazhiiqafirfirfrqg: u 2 u

Uma said-This is Brahman. ln the vietory of Brahman. yougods lind the glory. Then, lndra understood that the Yaksa wasBrahman. Therefore. these gods Agni Vayu Indra greatly surpassother gods [who are lcsscr to them in gradation). Theseunderstood Brahman earlier.

Hfiwifiw'mrilnfimmfizi'flrtififiuau

These gods i.e. Agni Vfiyu lndra first understood him to beBrahman. Therefore, Indra surpasses olher gods (lesser to him ingradation). l-le understood hirn closest. l-le understood him first asBrahman.

ADI-HDAIVA AND ADI-IYA'I'MA FORMS OF GOD

WWWWIEWMWWWt mums: naisfifisr agafi W111idwfiwiwwmfiwrfiwnin

28 mu.ummsms

There is this teaching of Brahman (In its Kapila form). Itflashes l'ourth lightning etc. luminous forms. It closes. This isadhidaivata. Now. adhyatma-The mind moves (towards theobjects directed by him) and remembers them directed by him(in his Aniruddha form). (The mind) wills continuously.

The Brahman is designated Tadvana (for the purpose ofmeditation in this context). It should he meditated upon asTadyana (that which is pervading and worthy of worship).

MEANSAND'I'HE SOURCES OF SPIRITUAL KNOWLEDGE

eqmfihstfiruim'rfirwfimwfinwfitlz'itiéifil mssfitnrtilrdiqwa'rfiszqirfilfififlzfifimlamml'flfimtfirswqwgwfiszfiiiésmmwmwfimhfiisrfifisfifiihfifisfinvu

He who knows it thus, (as tadvana), him. all beings like.Sadasiva asked Chaturrnultha Brahma again. Sir. teach me theUpanisad (the secret knowledge). (Chaturmukha Brahma) replies‘the Upanisad is already taught. The secret knowledge aboutBrahman is already stated. The penance, control of senses, andthe prescribed duties are its support. The Vedas, the Vedangas,and Mirnansa are its sources. He who possesses this secretknowledge, gets rid of his sins, and gets firmly attached to thesupreme (Brahman) who is infinite, blissful and luminous.

:fiqgihm:sfiaflar-mrdvfiw: mm:wv§1fiwwwfiqg

Wfirfirr:m

TALAVAKAIDPANISI-IAD Z)

NOTES AND EXPLANATDN

I“: EVE:[l-1] Expl. (l) This Upanisad is in the form of a dialogue. The

dialogue is between Chaturrnukha Brahma and Sadisiva. Sadisivaasks these questions.

WWWIlimit: fififig: as? fiqflimfim ll (M.B.)

(2] Three questions are asked here -

(i) Who directs our mind?(ii) Who directs Mukhynprz'tna ?(iii) Who directs our senses. viz. speech. eye, ear, etc. '2

The very self cannot direct the mind, because, it is found thatthe mind proceeds towards such objects also from which the selfuics to refrain it. ‘I’ W113?WMm W11 (R.K.)The reply of this first question is, Mukhyaprana directs the mind.Then, the question arises, who directs Mukhyaprana ‘I Thisquestion is answered in the next verse. All the three questionsare also answered in the next verse.

(3) IRE-‘3211, M: mm, m: mm t (RKJ(4) Mukhyaprana also cannot independently direct the mind

and senses. Since, he is also regulated by the God.

Whitman; first Engfifirms: | (RKJ[l-Z] Expl. (l) The answer to the second question is, it is God

Visnu who directs Mukhyaprana. This is stated here as SI'I'UTFI'WT: H’ It’. 1T U means U ‘Ii’. He is that well-known supreme rulerVisnu only.

2. The answer to the first question is contained in the phrase‘FIT?!’ TF1’: while the answer to the third question is contained in

El) mama. ummms

the phrases aitaw m etc. The senses and mind owe theirpower to God. Therefore. it is clear that he regulates and directsthem. Multhyaprina directs these under his orders. Multhyaprinahimself is regulated by God as he also owes his powers to Godonly.

It; met 95m =1 W trim lsiiaw aria it fisgfifi swim u (M.B.l

m (i) aitirw m WTRESIE; In: mrfinum, wtWW» wig: W: |

(ii) 91W gtamih stem |(iii) tr sit Iza' int-n W= | 01.x.)

[4) (n 41m dim mm W: |(ii) mmmflw fifiwqfirsfiml(iiil atfilgw time? fiat |

(5| cf. wnz'itml (as)[F3] EXPI- (1) Eye etc., senses cannot give us God's

knowledge or the knowledge ol' his glory of directing all. Even thepresiding deities of eye etc., cannot grasp him or his glory fully ashe is infinite. These cannot have his knowledge l'ully either in ageneral way or in respect of particulars.

(zunfififimmfimmin(ii) wfisrqfisnmmwmfiinmdritfifiwslm

wfiwmwfiwftnfirl(iii) WWWQIWW-

tnfiifltaifiqmwfiruatu(31 W=WW=HMBJ

'rmvmoramstun 3|

[H] Exp]. l1) The God whose glory is explained in previousverses is distinct from all other things known. l-le is also distinctfrom Sasavishana cte., non-existents. @121 means ll'fili' allexistent things of the world. m means 31m non-existentssuch as Sasavishina.

WWW: eti'rwfifimmfimamfiflmiii-mist uuu

These are also interpreted as afih' and W, WWWW: t IR.K.)

2.311% Tflau am‘: | tax.)[l-5] Exp]. (l) ln this verse the fact of Brahman not being hilly

grasped by the mind and senses because of its infinite nature isstressed. Though jiva is grasped by the mind. speech ete.,Brahman is not grasped since the two are not identical. Bralunanis by the side of jiva. He is not identical with jiva. Being by theside of liva, Brahman regulates jiva. These points are made clearin this verse.

tzunaistmsiiasrltutmitaaawmirmmfiwmqfil tax.)m iiqisfiwmmtfififimirfifiwmuWmfifieifiwwimtMai-mimiaifigihmu (M.B.l

sfirwmm!

fiifl'q W:[ll-1] Expl. (I) The fact that Brahman cannot be completely

understood by anyone is further explained here. Chatunnulthallrahmi is addressing Sadasiva here.

32 rm“. uramsms

l2) 31TH? 3m l as should bc taken in the sense of H'fil’andh‘ inthe sense ofFflT | WW, filiFfi'Il

[ll-2] Exp]. (l) Chaturmulcha Brahma clarifies here that evenhe does not know Brahman (Visnu) completely. Brahman beinginfinite, nobody can know him completely. Therefore. if anybodythinks that Chamrmukha Brahma knows Brahman (Visnu)completely. then he is wrong. Correct knowledge of Brahmanconsists in realising that nobody can know Brainhan completely;not even Chatumtultha Brahma. This only leads to the realisationof God's infinite nature.

(2) The prose order of the verses above is.

(i) samwmmwawamame(wwwwniiswmm warren)Ifmiwiiqt

(ii) Wmmlaam'fifin'qfimfififiiizwl(iii) =r=maizaiz$rflfifiwfiitz=n®afififizw

(3W!(iv) mainfrmmlqa'waizml

[ll-3] Exp]. (1)mknown to One’s capacity. Though

none can understand Brahman completely one will obtainliberation. if he knows Brahman to his full capacity.mammmgmgwfimflrfihrmfiaaamalutx.)

[2) anal-Zilit mans; W: | 1mWmlaimufianfialwqigfinumu

[lM1E1p1.qiisz§rH¢P1lmnifiiilwiiamafiavi=ifigmfisfiglmx.)

'rauwamonmsrran 33

33M W:[Ill-1] Exp]. (1) An episode to explain that even gods donot

fully know the glory of Brahman is given here to illustrate thedoctrine, viz. No one can know Brahman completely.

mamiaarinfifiwamrfimwnnx.)(2] Brahman had entered into gods and brought victory for

them in the battle between gods and demons. '

WW: firgirnfirmkwmfiwiivirml (RKJ[Ill-2] Expl. (I) Brahman appeared along with Uma, Siva and

Chamrmukha. His intention in so appearing was to teach the godstheir proper status.

[Ill-3] Expl. (I) Vayu referred to here is Nisiltya Vayu but notMukhyaprr'rna. 1311M | (RKJ

Expl. [2] When Indra approached the spirit, the spiritdisappeared‘ . This is because, just at this stage he was not entitledfor direct teaching‘ by Brahman (Visnul. Being more intelligent,-he was likely to ask Yaksha himself ‘who he was.’ Yaksa(Brahman) did not intend to reveal himself to him directly at thisstage. Therefore. he disappeared along with ChaturrnukhaBrahma and Siva leaving only Urna on that spot.

mamammwyngmqmawmfifiwsrmmgfiwiwtfififltfimfi:mfiammfifimufifimlum

{liq-ah: Wzl

ig'iw:[IV-1] Expl. (I) Uma informed Indra that the Yaksha was

Brahman (Visnu). She also told him that at the battle between

34 mmcnm. orwnams

gods and demons, Brahman entered into the gods and won thebattle between gods and demons, Brahman entered into the godsand won the battle for them. Therefore, they should glorifyBrahman rather than glorifying themselves. Thus taught by Uma,Indra understood Yaksa to be Brahman. His pride of having wonthe battle himself was removed.

(2) til Here Eh 2W: refers to Brahma. Viyu etc. whoaccompanied Yaksa. ‘lit 2st: WENT: must: mWI (RX) These gods are superior to other gods (whoare lesser to them) because these accompanied Yaksa.

(ii) ‘I? i1": also refers to Kama, Daltsha etc. who firstsuggested that Yaksa’s glory be known.

These are also superior to other gods (who are lesser to themin gradation).

(iii) Agni, Viyu, Indra directly mentioned in the Upanisad arealso naturally covered by the expression ‘zit ais. ‘These aresuperior to other gods [who are lesser to thern in gradation)because these have understood Yahsa first. Indra understoodYaksa as Brahman, while Agni and Vayu had Yaksa’s darsanaonly This Vayu is Nasikya Vayu. l-le is not Multhyaprana.afirwit- | raw g mm marlinm | (a.K.1

[IV-2] Expl. (ll The gods Agni. Vayu and Indra understoodYaksa to be Brahman first. Among these, Indra went close to himand understood. l-le understood from Uma while the other twounderstood from lndra. it? =r Fm W | swag

l (RX)

[IV-3] Exp]. (l) Here adhidaiva and adhyatma forms ofBrahman in the present context are explained. The adhidaiva

rmvuhnornmsmn 35

manifestation of lightning etc. is that of Kapila form. Thewithdrawal of these manifestations refers to the God lying onKshirasigara closing his eyes.

WWWWWWI nut.)Mmml err: Timwfi'fifirfiwtfiwfi

ilirsfimlutx.)(2) all is to be taken in thc' sense of Wonee, and as all:

in the sense of ‘El again.

(3) The mind moves towards the objects being directed byGod and also remembers them under his direction only.

mfiitlriftimmsrmwfinwsflfiMlsfiirnfiwK-inzfimfiwnnfilmx.)

(4l W W: brings out the chief characteristic ol themind as that which continuously wills about things m IFl:W: ml WW sfi | WMrim: |Wm- | our.)

EEK-that which pervades and which is worthy of worship.

[IV-4] Expl. ll) Sadfiva and Chatunnukha Brahma concludetheir dialogue here. ln conclusion Sadisiva asks-l. lmpart thesecret knowledge of Brahman. 2. Teach me the means to get thisknowledge, 3. Tell me the sources of this knowledge.

Chaturmukha Brahmi replies that ‘I have already imparted thesecret knowledge of Brahman. Penance. control of senses andprescribed duties are the means. Veda, Vedangas and Mlmdnsfiare sources of the knowledge of Brahman. Finally. the result ofsuch knowledge, viz attainment of Brahman is stated.

(2] The nature of three questions is explained as follows :-

36 rmcmu. urMIIBABl

m We?3am |[ii] Wm; fiwm WI(iii) fir 3T fiwm m| (Rm

Th6 (11103601! m ‘fi' 11? is interpreted to ask these threequestions and the same are answered in HQ 61h’ III: etc.following passages.

(3DW=WIWWQTIH:WH$1?n nun

WWW, WWW, “WW,afimfihhml

fligfi=m=|ifiafimnmmfigwfififirfim

multlwusm 37

WWThis Upanisad belongs to Taittiriyasikhi of Kris- Yajurveda.

It is in the form of a dialogue between Yama and Naehiketa.Therefore, Yama is the sage for this Upanisad. Lord Hari in hisform of Vimana is the God. Varnana is especially mentioned inthis Upanisad. Anustup etc. are chandas i.e. metres. The story ofNachiketa is found in Rgveda X. l 35, Kathaka section of TaittiriyaBrahman: (1111.8) and Amisisana Pan/an of Mahabharata.

In this Upanisad- 1. A full exposition of the concept of God. 2.God regulates the souls even al'ter death and liberation. 3. Themethodology of Yogic practice, are especially delineated. Manypassages of this Upanisad and Bhagavadgita are similar. Theexposition of many points is also similar.

WWvlussmvasa-s VlSVAJID sscmncr:

AND naxsnu 0F POOR cows

msfisrrqmmilfizsizalmswfiimmwgwmltisgmitfiilfimfinmgwfifisnlzu

Desirous (ol' Svarga. the result of Visvajid Yaga) Vijasravasagave away (to priests) all that he possessed. He had a son byname Nachilt'eta. When the gifts were being given (to thepriests). faith entered him (Nachiketa), though he was still a boy.

fish-wwwgntitsrfififimzlWmittim: mqwfiatmu a u

The cows had drunk the water, eaten the grass. milked themilk and their senses had no strength. (The covvs had drunk the

33 PRINCIPAL urwnsms

water etc. only in the past. Now they had no strength to drinkwater etc.)

He Who gives such (Cows) will go to the worlds called 31?’?(joyless).

NACHIKETA OFFERS HIMSELF TO BE GIVEN

tr fist-‘tn fiat trtt w at me | fiifiti Wta’ asset {Hi HT will? u t ll

Naehilteta said lo his father ‘Sir, to whom will you give me’?(He repeated) for a second and a third time Then the father saidto him ‘Unto death shall l give you.’

NACHIKE'IA ACCEPTS THE DEATH WITHOUT FEAR

Wm:Wm: |WmminiWatftwfit n u ||

(Nachiketa said) l shall go as first amongst many (who are todie) and as a middle one amongst many (who are already dead).What has .Yarna to do, which, he can do with me now ‘I

Wmfirfiwawfuwfiqfi:mirawfi=rqitnnul

Consider how it was with the bygone. and behold how it willbe with those who go (to death) in future. A mortal withers like aplant and is born again like a plant.

YAMA'S WIFE ASKS YAMA TO OFFER ARGHYA T0 THEGUEST NACHIKEI'A -

hmufitmfifiaimirqztilatha'rtnfiigfilfiratfimmutu

“UNOPANIIAD 39

A Brahmana guest enters the house as god Vaisvinara (Agni).They (The householders) offer him peace larghya etc. offeringsthat lead to peace].

0 son of Sun! offer him water (water etc. hospitality).

MiHF? 111i? imiW “=11 IWWmmmil'tlfi imvir 11k n t, n

Desire and expectation, friendship. reputation, sacrifices andphilanthropic work, progeny. cattle and everything else. all thesewill be taken away of an tin-wise person at whose residence aBrihmana guest remains unfed.

YAMA OFFERS THREE BOONS TO NACHIKEIA

fifituiitizmflqitmmfifii'tmnmammwmafimqrqflwu ¢ n

O Brahmana! you, a revered guest, remained in my residencewithout food for three nights. To ward off this [lapse on my part)choose three boons from me. Salutations to you. May it be formy good!

NACHIKETA CHOOSES PEACE TOl-IIS FATHER'S MIND AS FIRST BOON

W:gl|=nmm-WWI

40 mum-At. 1mm

mmpmfifinmquflMwfififimsn

O God of death! may Gautama (my father) be pacified (inrespect of mel, be of good heart (towards me) and be free fromanger. May he recognise me and talk to me when lam releasedfrom you. This, l choose as first of three boons.

YAMA GRANTS PEACE T0 NACHIKEI'A'S FATHER'S MIND

wqmqfimnmmmfiwfll38' (Ell: tlfiir 113113:wfifin$gwufiquun

1. You, the son the Uddilaka and Arunfi, being released byme, will be recognised (by your father) as before. You will sleephappily through the nights. Being free from the anger (yourfather) will see you who is released from the jaws of death.

Z. The son of Uddalaka and Aruni (your father] seeing youreleased from the jaws of death, being free from the anger on mydirection, will treat you as before. He will recognise you. He willsleep through the nights.

NACHIKE'I'A ASKS A SECOND BOON TEACH MENACHIICETAGRI

fififimwfimfiHfifiwwmfifilflfidmwmmfi:hfimfifiwfifiuuu

(Nachiketa said to Yama) There is no fear in Svarga. You arenot there. One has no fear of old age (in Svarga). Overcoming

nnummmo 4|

hunger and thirst, being free from sorrow, one enjoys bliss inSvarga.

Hmfiwimirfiqairnifiimmlwidtwmqafl'wfirwfifiiwfiwn 2a ||

O Yama (God of death)! you know this Agni (Visnu) wholeads to Svaiga. You teach him to me who have faith. Those whostay in Svarga (for a manvantara) ultimately attain immortality(liberation). I choose this by the second boon.

YAMA means NAcErAsfll

IamagitfifiwH'iflfiqfih:m=[|WWII-hififiaiwifififrmn n n

(Yama said) 0.Nachiketa_! I know theAgt'ti (Vianu) who leadsto Svarga and teach him to you well. You know him attentivelyfrom me.

You know him to be that who leads one to the world ofAnanta (infinite i.e., lord Hari), who is the support lof all worlds)and who is present in the hean [of all beings).

mwmwwwwmaqrfiaawmm-wwzgaimgzzuzuu

42 mutant. unmsms

Yarna taught Nachilteta the Agni, (present in the sacrificial pit)who causes the whole world. He also taught him the deity,number and size of the sacrificial bricks. Naehiketa repeated it astaught to him. Yama was pleased and spoke again.

YAMA NAMES SVARGYAGM AS NACHIKETAGH

mmarmii’ firm zerfi =5: |ah am wfiamfi:qr? Wm 11w u m u

The large hearted Yama, extremely delighted, said toNaehiketa-I shall give you another boon now. This 'Agr'ti (presentin the sacrificial pit) will be known by your name. Take also thisgolden chain.

RESULTS OF THE PERFORMANCE OFNACHIKEIA SACRIFICE

fimfiéw: fifiiw nfiiWad?W‘ .Rm‘ W fifiiltfiqlfimiMu ts u

He iwho performs Naehiketa sacrifice thrice, associating withthe three (Vedas), who performs the three acts (yagfln, dina,tapas) crosses over birth and death.

Meditating upon the omniscient, revealed through the Vedas,resplendent and adorable, having obtained his vision, will attainever-lasting peace.

amemmfiraailt'liififllifigilwfiknql

umormmm 43

FWW*WWham" awn

The wise man who performs Nachiketa sacrifice thriceknowing these three [the deity i.e.. Visnu. the number i.e.. threehundred and sixty and the size of the sacrificial bricks) throwingoff the bonds of death, and overcoming the sorrow, rejoices in

W8 (Vismfloknl

‘11m: FEW-iiquivflm one: it"! |‘lilllfi Hair-THE?! m:1m iii qfiisit Tritir || 21. ||

This Niehiketa Agr'ti who leads to Svarga and who was chosenby you for the second boon (is explained]. People willhenceforwmd designate him by your name only.

O. Nachiketa; now choose the third boon.

THE THIRD BOON-DOES GOD REGUMTE EVEN AFTERDEATH AND LIBERATION '.'

fihhfifimfljfimmfiilQifim'lgfimfiqliwniwqrqdhzu a u

Some say-He is [God is regulator] even after death andliberation of a person, while others say-He is not. Thus, there isdoubt (in this respect]. l wish to have this knowledge instructedby you. This is my third boon.

44 mum. urantsans

YAMA 'I'RIIS TO DISSUADE NACHIICEI'AT0 TEST HIS FIRMNESS

Mfifififim'rgnifigi'lfisflhfizl“mas-hmmfitqilflflfifiarmuaou

(Yama said) Even gods had doubt in the past in this respect.This subtle dharrna (God) cannot be easily understood. O,Nachiketa, choose a different boon. Do not press me much.

(Nachiketa said) please do not let me down.

1313M? fifififini fina'r sr nah tor 331mm: |ifilil amt ammft =r aw:=n=it sugar qaw first u at n

(Nachjketa said] O, Yama! since you yourself say that evengods had doubt (in this respectl in the past. and it is not easy toknow (hence teach me this‘).

No other teacher comparable to you could be got. No otherboon comparable to this (could also be thought of].

wwmtnflqmwmlWWWmismanawfiwfi n as u

(Yuma said) Choose sons and grandsons who shall live for ahundred years. Choose plenty of cattle, elephants, gold and

“worm 45

horses, vast expansion of land and the life for yourself for as manyyears as you wish to live.

saga? sfit was atqvflw fist fidtfisi '1' tWmainmolt at inn-mi stitfi || at ll

(Yarns said) 0, Nachlkcta l if you think of another boonsimilar to this boon, you choose that one. You choose wealth andlong liIe. You prosper on the great land. l shall make you enjoyyour best desire.

iim:§;iwzflflfifiinahmqaiwnmammarmqgi:mmflgfi: ImfiialnlfitzwfismwWWW: It av n

Whatever desires are difficult to be obtained in the world ofmortals, you ask for all those as you like. Here are charmingmaidens with their chariots and musical instruments. Such oneslmaidensl cannot be obtained by men. Be served by these givenby me. O Nachiketa, do not ask about Marana (the God who willregulate the jivas after death and liberation).

NACHIKLTA REFUSES T0 BE LURED

WWWmmmt

46 PRINCIPAL “PM

alfimliftfiawwiqmmzawqrnfimrn as"

[Nachilteta said) O, Yama! all these shall not be the next day(these are very temporary). These wear out the vigour of all thesenses of man. Even the whole life is very brief. Let the chariots,dance and music be with you only.

=r fit-h me weMk fiwmr #1all lififiwnfit Illififirwfi Flmg it‘ who: H q! || is u

Man is never content with wealth. When we see the gods likeyou, we do get wealth. So long as you protect us we do live.Hence, I insist on the very boon (viz., teach me the nature ofGod who continues to regulate even after death and hberation).

WWWWfizflm:mlwqhfisnilmanathema?" mu

O, wise one! (Yama) having reached the undecaying and theimmortal gods like you], how can the decaying mortal he(looking) below? Who will desire for a long life harping on (thelost) joys of beauty and pleasure (of sensuous objects)?

Wfififimfiaq-ehWflfifiw'MwfiwfiirWmmfihnivfifiuun

“mama 47

O, Yama! tell rne that about which they doubt tie, whetherGod continues to regulate after death and liberation or not) toenable me to achieve the great prosperity (i.e., liberation).

Nachilreta does not choose any other boon than the one[already chosen) that penetrates into the mystery.

5&m

WWWDISIINCHON BETWEEN GOOD AND PLEASANT

mWin:it air anti gait time: |$11:t _mmflqiqwirritqvfiit || 2 u

[Yama said) Different is the good [Brahmajllina] anddifferent, indeed, is pleasant lwife, sons, property etc.) Thesetwo, with different purposes, bind a man. Of these two, he whochooses the good will prosper. But one who chooses the pleasantwill be deprived of the life's goal.

WWW:fiflwfiflfifiifihfllinfirm“?!sfirflfirilnmivflirntu

Both the good and the pleasant offer to a man. The wise,pondering over them, discriminates. l-le chooses the goodrejecting the pleasant. But the un-wisc chooses the pleasantconsisting of acquisition and preservation (of worldly objects].

nfimmmstfiwmfiitalsmltftuimiqsifinmirrshminim-minimum"

0 Nachiketa ! you (though tempted by me) rejected theseobjects of pleasure, beloveds (wife, son etc.) and of belovedforms (house, garden, property etc.) thoughtfufly (thinking themto be perishable). You did not accept this chain ol' wealth inwhich many men sink.

WWWetfimntstfiitfiimnfiunfifilfiwfihsifinarmwirr-irgw: uvu

Widely apart are these two i.e., knowledge and worldlyobjects that are opposed to each other and lead to oppositeresults. l know that Nachiketa is desirous of knowledge. Thesevery many desires did not tempt you.

afistmmatinimm:with“: wfisn'mfltzltflgr:WWW: u an

The un-w'me, absorbed in the worldly things only, consideringthemselves to be intelligent and learned, following the crookedways, rotate (in the worldly life only) like blind persons led by ablind person.

“worm 49

wmzsfiwfimimfiafiliwrrqlwishfimfirqufimfirgmgwmnmwirirnsu

The God will not reveal himself to a person who is childish,careless and deluded by the glamour of wealth. Such a personwho thinks that there is this world only and no other world. willbecome a prey to me (Yama) again and again.

IT IS DIFHCULT TO GET A RIGHT TEACHER

mmfiqgfitlfiwmlt:wihsfiqzirwfigzlswimmgmfitmwminimum"

l-le [God] cannot even be heard by many. Many will not knowhim [fully] even on hean'ng. One who can teach him truly is rareto be found. One who can get a teacher is rare to be found. Onewho knows, duly instructed, is also rare to be found.

HW:§HF=QWwigsrfir-wmzl

mfiawhwqu 4 ul-le (God) who is taught by an inferior person is inferior.

Thought in many ways he is not correctly understood. l-le (God)who is taught by one who considers himself identical (with him)is not comprehended at all. He is subtler than the subtle andbeyond the logic.

50 PRINCIPAL untursme

fiwfiiwwfirmarqrrhino-fiergqmwislqimmtwqfii'flrfiamfitwfiittrtzmnut

This knowledge (the knowledge of God) cannot be obtainedby logic. nor can it be removed by logic (once firmly obtainedthrough a proper preceptor). 0 my dearest! taught by a preeeptorwho has realised the difference between himself and God. it isrightly understood. You have obtained it. You have firmconviction. O Naehiketa l One will not get enquircrs like you.

EXPOSITION 0F GOD'S NATURE

mW"f? an?“ W a? H1 I‘fill WIT 3mm:W: mmfiu flint u z o ||

l know that the God who is conveyed by ‘H’ kara and who iseternal is the final goal. That eternal God cannot be obtained bythe weak-minded (by those who lack in jfiana, bhakti etc.).Therefore, O Nachikcta l worshipped Agr'ri (Godl present insacrificial pit by the means [mind etc.) that are devoted to Godand obtained the eternal (God).

mrfie'rWWImqwnftftwfiérrhsraamuzzlt

O Nachiketa; having realised him (God) who is the support ofthe world, who bestows endless fruits for the deeds and

KA'I'IIAIOPANISAD 5|

knowledge (dedicated to him), who bestows fearlessness, whocannot be fully explained even by Vedic hymns, who IS sung bythe great (Chamrmukha Brahma etc.) and who is the abode ofliberated, you. the wise one, rejected the fulfillment of worldlydesires with a firm mind.

tigizlvgngrfiz'W'IfimtWM???miflirultfiqhwfinuu

The wise man, through contemplation, knowing him (God)who is difficult to be known, who is hidden, who has entered all(to regulate them), who is in the cave of heart of all, who ispresent in the liberated. and who is ever~present, overcomesboth joy and sorrow-

mgmnwfitlzmfi:HUWWIHMWQMfiqfitwqfiimiufin ti u

A mortal, hearing about him (God) who supports (the wholeworld), who is subtle, and knowing him (God) as distinct (fromjiva) rejoices reaching him who is the source of joy. I know thatthe door of the abode (Vaikuntha) is open to Nachiketa wholtnows him.

wanimmlmmmgmwlwwmfimfimuwu

(Naehiketa asks) Tell me that which you see as beyondtlltarma and adharma, distinct from the cause and effect, distinctl'rom the past and present.

52 PRINGPAL UPANISAIJS

aiilzrmwfiralr'rfitwifirimfiitlmmflf-fiaitqéufiWidifinahfiaqnzau

l shall briefly teach you the nature of that which all Vedasprimarily convey, for (dedicating tol which all rituals are stated,desirutg (the favour ofl Which the study of Veda and austeritiesare undertaken. It is ‘Om’ (conveyed by ‘Om’ as possessinginfmile attributes).

WWWWIWmfirlrfiwflwairn ta ||

This is the imperishable Brahman. This is Supreme Aksara.Knowing this Aksara, one will get whatever one longs for.

Ila-rim 51mm ‘TGIImew inF-n midi ninth u 2e ll

This is the Chief support. This is a unique support. Knowingthis support one will be honoured in the abode of Brahman.

wmhfifiqrfiqfint“WHWWINiffiqiT'HfiTsltgwfiwwzawfififinuu

The wise (who has attained Brahmalokal is not born, nor dies.(because) God (who is his bimba) is not bom from any, nor dies.This one (the Jiva) cvcn when he has the bondage of body, is notborn, is eternal and changelcss (in respect of its Svarupa. Birth

Khmer-mean 53

and death pertain only to its body]. Therefore. llt goes withoutsaying that at liberation also) it is not born not" dies (in respect ofits Svarilpa). (When in bondage also) It is not killed when thebody is killed.

mwfiuitwwirsaqtmfrtlrwfiwm'rt: artisfirwzwitn as ||

If the slayer thinks that he slays and if the slain thinks that heis slain, both of them do not understand. He does not slay, nor isthe other slain.

OPPOSITE A'ITRI'BUIES 0F GOD

WWWIWtwfiifimirrgzmmfllfimmw: u no ||

In the cavity ol' the heart of the JIva there is God. He (God) issmaller than the smallest and bigger than the biggest. One whohas firm faith in God who is far superior to him will see him byhis grace and get freed from the sorrow.

mammmmlwmiiflzfllstgflifiu at n

Sitting, he moves lar', laying he goes everywhere. Who elsethan I can know him who is the cause of joy and sorrow ‘.7

WWWWImfiwfimtfilfiqrfiqfiuqsn

The wise. knowing the lord who is present in the perishablebodies without being affected by the bodily effects, who is greatand powerful, will be l'ree from the sorrow.

$4 mum. UPAmsAos

GOD'S GRACE IS ESSENTIAL

WWW:whwwagqrghmfliqqgirfiwaw:Wmfiqghaimu =13 n

The God cannot be realised by mere discourses (ofscriptures), nor by intelligence, not even by tlte wide study (ofscriptures]. l-Ie can be realised only by him whom God chooses.The lord will reveal his nature to him.

MORAL PREPARATION

qrfitfir5am Fl'l'it-“rfi mfia: |11:11am snfiswim || w ||

He who does not withdraw himself from the evil conduct, whois not dedicated (to God), who has no correct assessment (ofthings), whose mind is not yet withdrawn (from the worldlyobjects) cannot obtain God's grace through knowledge.

misfitfi'q'fimeflmlWirwétwtr: || QR ||

He. for whom Ksatriya and Brihmana are food, and death godis the sauce, who really knows. where and how he is?

WWW

WWTWO FORMS OF GOD AT HEART

satifiiwhgqfiwafiusiirfiitqthwil

nmorANISAD 55

WWWmiriifimfiim: n t ||

Those who know Brahman, who perform the five Yajr'tas. fiveAgfiividyfis, and Nachiketa sacrifice three times. speak of the two(forms of God) that enjoy the fruits of the good deeds, that arepresent into the chief seat of the supreme at the heart in thebody-the product of the good deeds-as shade and light [bestowingtlte joy and sorrow).

s: WWW stat m Ianti fiifiiai mi afiitrriM || a u

We may meditate upon the Nachilteta Agfli (God present inNachilteta sacrificial lire) who is the final goal for theworshippers, who is supreme Aksara and Brahman, who is afearless shore to those who desire to cross over (the ocean oftransmigration).

THE METAFl-IOR OF CHARIOT

ennui tfifi fifi tlfl'i Nil? st |figmfififitm We" a nWWale WideW‘WWWEI-r: u v ||

Know the Iiva as the owner of the chariot, body as thechariot, the discriminating ability of intellect (Vivekal as thecharioteer, and the mind as the reins.

They say. the senses are the horses, the objects of the sensesare the paths. the self with the senses and mind, the wise say, isthe enjoyer.

56 muncnw. mmuutns

WWWWIWwflmfiululmfiammrfighmwummwflmitzusu

He who has discrimination and whose mind is not controlled,has his Senses ont of control like unruly horses of a charioteer.

He who has no discrimination and whose mind is controlled,has his senses under his control like good horses of a chariotecr.

WmmzragfiuHflmfilfiiinflwfimwfiuollqqfiirmqfim:w§finHgmufifiwkmimwmirn 4 ||

He who has no discrimination, who has no control over themind, and is ever impure, will not obtain him (God) and remainsin transmigration.

He who has discrimination, who has control over his mind,and is ever pure, will obtain him (God) and is not born again.

fimmfiiqm:m=nnr:lrhswmnrnnhfirrliwm wimu a n

He who has his discriminating intellect as his charioleer, whocontrols the rein of his mind, will reach the other end of the path(of transmigration) i.e., the Lord Visnu.

THEIHERARCHYOFDEI'HES

W:wf%ami:afiwwfln=rzlmung-ti: gérrmmm || to n

nmommsm 57

‘Gil’: WWW!‘t l

Wsififiirmmmwnfi: || 22 ||Objects are greater than senses. The mind is greater than

objects. The buddhi is greater than mind. Mahat is greater thanbuddhi. Avyakta is greater than Mahat. Purusa is greater thanAvyakta. There is none greater than Purusa. He is the end and heis the final goal.

“fligfigifilmwmsfilnwwwfifi: || m1

l-le is hidden in all beings and does not reveal himself.However, he is seen by those who can see the subtle with theirsubtle and distinct intellect.

fliwmmmwvirrswanwfilmmfinzfiwfiqmmfilmu

The wise man should know the speech controlled by mind,tmind by knowledge, the knowledge by Mahat. and Mahat by theblissful supreme.

mummmfifiualwmfifilmgmwgflwmqfiru av nArise, awake‘ obtaining the great (preceptors) realise (God).

lt (the transmigration) is sharp like the edge of a razor. The wisesay the parth (to God) is difficult.

MEDI'I'A'IE ON THE SUPREME GOD

WWWWWImm: wigéfiatwa‘ mama nun

53 mmcmu. urAmsms

One will be free from the clutches of death (transmigration)having the firm knowledge of him (God) who is without thequality of sound and beyond words, without the quality of touchand beyond the sense of touch, withour colour and beyond theeye, who is undecaying, who is without the quality ol‘ taste andbeyond tongue, eternal, without odour and beyond the sense ofghrima, who is without beginning and end, higher than Mahatlchauumukha bralunil and who is unchanged.

WWW‘mgatiirmifimfisnilfinIriéwigzimmtiofilmmmqrmwwmumammzfiutqu

A wise man will be honoured in the assembly of learned (or inthe world of Brahma] who recites or hears this ancient story ofNachiketa narrated by the god of death.

He who will make this great secret heard in the assembly oflearned will have everlasting result, everlasting result‘

rfimafiwfifimtwfiqtflwm

WWWITHDRAW THE SENSES FROM THE OUTSIDE OBJECTS

IA'rlwtommnn 59

The Self-subsisting (God) has created the senses as proceedingoutward. Therefore, (the Jiva) looks outward but not within. Awise man. desiring the eternal, turning back his eye lsenses) seesthe God within.

mzmngqfirdtrr:irqr'hrifirfinawmtmtfluatqafififiarWHMIIQII

The un-wise go after the outward pleasures. They walk intothe net of death (transmigration) that is widely spread. But thewise knowing the firm and eternal (liberation) will not sec-k theunstable here.

EXPOSITION OF THE NATURE OF GOD

hww'lw'mmlfarfigwqtqifiqfiafifiwwfifitwntqninqntn'

(Nachiketa asks) Is it He by the direction of whom oneexperiences the colour, taste, odour, sound, touch, and sex, whoremains after liberation land regulates the liberated).

[Yama said) This, verily is that (God).

Fillfil' mm shitWin |new’ figmwn'r Hen rlift =t rhnfi n v u

(Yama said) The wise, knowing the great and omnipresentGod. by whose direction one experiences the deep sleep state,the dream, and waking state, will be free from the sorrow.

“KWWWImamaniirfifigqnuw

(D PRINCIPAL UPAN'ISADS

He who knows the God who enjoys the essence [beingpresent in the body), who is present near the Jiva (regulatinghim], who is the Lord of the past and the future (the presentalso), does not try to protect himself (as he knows that God isprotecting him). This verily is that (God).

Hzflflmtfiqmlgeirfiwfiaiifirirhfifiwfilqahqusu

He (God) who created the not yet born (Chaturmukhabrahmfi) before tapas (Siva) and before ap lap etc., liveelements]. and who, entering into the cave (of heart), seeshimself along with the other beings. This verily is that (God).

mnmfifitmfififiqamfi|gs'rsrfiwfififiqnfilfivi'nmuon

He who resides with Mukhyaprfina (in the body), who isdesignated as Aditi as he eats ldestroys) all, who is Supremeamong deities, manifests his form, in many incarnations alongwith creating beings. This verily is that.

mmfiflwflfimfl@fiiifllm= llgalfi'tfi: || a ll

Agni (God Hari) the all-knower, who is placed in the teacherand pupil like the embryo well-borne by pregnant women shouldbe daily adored by men who are God-conscious and who possessthe sacrificial offerings. This, verily is that.

militmima'qsamfinfiisnfiarfianagarfifiwnqai'aqusu

He from whom the Sun arises lat the time of creation), inwhom the Sun sets (at the time of destruction), on whom all

n'nwrommsan oi

deities are dependent. none can surpass him (either in respect ofnature or qualities]. This verily is that.

UNITY 0F GOD

WWWWIqahzitqrgqmtfiqisflfiqwfiuton

Whatever is here, that is there. Whatever is there, that loo, ishere (the incarnational forms of God that are here in the bodyetc., are same as the original fonn of God that is in Vailnrntha andvice-versa. There is absolutely no difference between Mfila-riipaand avatara-rilpas). He who sees difference (between Mi'ila—ri|paand avatara-ri'ipas) gets the death of death (i.e. Tamas].

mazmfirfiaamqahnrqrgiwfiwtzwfiqwfin t! n

There is nothing different here (no quality, action, etc.. thatare present in Mila-rt'ipa or avata'tra-rt'ipas are different fromthem]. This should be realised by the mind (duly trained). Hewho sees them different (who sees the quality. actions etc., ofGod as different from him) will 'get the death of death (Tamas).

Wzgsiitltwmfifisfilqarhfiggmitnmu tau

Purusa (God) of the size of a thumb resides at the heart. l-leregulates the past and the future. Therefore. one (who knowshim) does not desire to protect himself (as he is sure of Godprotecting him). This, verily, is that. '

sqmmgsfivfrfiflawzlWWHWRW: "Wait" 2t n

51 rumcnm. UPANIsAns'

Purusa (God) of the size of a thumb is like a flame withoutsmoke. He regulates the past and present. l-lc is today and he istomorrow (he is ever-present). This verily, is that.

nlqé'tilirgfiqmfilqiwfllimmmimgfimfiu tv u

Just as the water rained on the peak of mountains flows dovmin many directions, similarly, he who sees the attributes asdifferent from the God will go down lfollowing the wrongknowledge of difl'erence).

lus smuuue T0 con BUT nor IDENTICAL

mitigimfitkflttfiiwfit‘zigfifirrmarrmrqfilh'm || ta ||

Just as pure water poured into pure water becomes similar toit. similarly, 0 Gautama! the Chief of the seers tViyu] whoknows becomes similar (to God).

mmfimmwwmfiwqm

WWWGOD CONTROLS OUR BODY

WuWrrhnfifigwfigsqhu 032mm t ||

He who firmly ltnows that this body of eleven outlets iscontrolled by the unborn and of unrestricted knoflcdge (God),will be free from the sorrow. He attains final liberation beingalready freed (from the attachment to the body etc). This, verilyis that.

“MOPANISAD 63

EXPOSITION OF THE NATURE 0F GOD

err: Wham;slitWW|WWrhwmwliww'rmuau

He is flawless, the. essence of all, present in Vz'tyu, blissful,present in antariksa, present in the senses, present on thesacrificial altar. has plenty of food, is present in the pot (ofSomamsal, present in Brahma etc. deities, present in the Vedas,present in Prakriti (Steel, present in the water-born, present inthe earth-bom, present in the knowledge of the liberated. presentin those that are bom on mountains, conveyed by the Vedas, andhas an infinite number of qualities.

GOD REGULA'IES BREATHING

edmwfiatm'mwfitwwwfiitiqtmitn t ||

He puts up the breath pra'uia upward, and the breath apanadownward. All deities adore him who is designated as Vi'imana,and resides in the middle.

awfisinwslfiretwfianWmmnmaqu v u

(Nachilteta asksl when the embodied Jiva casts away the grossbody. and is also freed from the subtle body, what is it thatremains '2 This verily, is that.

amfiwmfiwqrq'frfisfimlWgsfiitfit'rfifimgwmlmu

64 r'nmcnw. UPANIsAns

A mortal does not live by prana nor apina (the two fonns ofMukhyaprana). But they (mortals) live by one who is distinct(from prfinn. apina. and all others), and on whom the two (prinaand apina) depend.

GOD REGULA'IFS, EVEN AFTER DEATH AND LIBERATION

fifiiimg'diflmlwmfimwwuqfifimruqu

O Gautama : l shall explain to you the mystery of eternalBrahman and how he regulates the dying (and liberated) Soul.

filfinfitmfitnfimméfimlmmwgqoll

Some, who are yet to get some more bodies, get rebirth inorder to have these bodies. Others enter into non-sentientsaccording to their deeds and knowledge.

qqggngnwfiimiinlfigsshfifimrzlflingifliiwfiiqngqirlWain:fim:fia3=nr-ifimn‘minimal

The Purusa (God) creates (the dream objects) as he desires.He is declared to be flawless, possesses an infinite number ofattributes, and is eternal. All beings depend upon him. None cansurpass him.

BIMBA I'RA'IIBIMBA RELATION

Mai) 35H Slfit:w'r mi men =11; |

uwuormum 65

WWtititifisrfitiqlififlusu

Agni (Chetana Agni) in this world is one. He has many amsaforms. Corresponding to these, there are fn'e forms. Similarly,the God within all beings is one. He has many birnba forms.Corresponding to these there are many pratbirnbas (Jivas). These(pratihimbas) are distinct (from God).

3Wgili srfiz:tit Kw srfilfir m5 lWwhommi mi nfilwit 1115f || to ll

Viyu (Chetana Vayu) in this world is one. He has many arnsaforms- Corresponding to these, there are air forms. Similarly, theGod who is present in all is one. He has many bimba forms.Corresponding to these there are pratibimbas (Ilvas). These(pratibimbn) are distinct (from God-bimba).

GODISNOT AFFECTED BYTHEDEFFCISOFO'I'I-I'I'RS

minor-lining:qtgfizmfifizlWWwfiwirailagfiww: || at ll

Just as the Sun who is the eye of all [present in the eye andregulates the eye of all) is not affected by external defects (by thedefects of the external eye), similarly, the God who is present inall beings. who is distinct [from alll. and who is onelmdependent) is not affected by the miseries of the world.

m PRINCIPAL UPANI$ADS

‘Hit inf! Wm‘17$ mi agar It: attrfi lmew? firgwrfir ifitt:int gt? mi film n 2a n

The God who is the in-dweller of all, who controls all, who isone (there being no equal or superior to him] makes his oneform manifold. The wise who see him within attain ever manifestbliss. None else (can attain such bliss).

W =53? lit fizwfimlmlmwiWzfirr:amt inf-h: mill W1 u ta n

Eternal of cternals, sentient of sentients. the one, whobestows the desires of many. The wise who see him within willattain eternal peace. None else (can attain such peace)-

INDESCRIBABLE BLIS 0F GOD

ainfifiMsfifini ‘mi g'a'lrlai'igeliwmqifigmfiwmfiaru ta ||

They (the wise) know that it (the God described earlier) is ofthe nature of supreme bliss that cannot be (fully) described.(Yama exclaims). How can I know it ? (without his grace).

(Nachikela asks) Does it shine? (l'ully reveal itself). (Yamareplies) It does not shine. (Does not fully reveal).

=r as mil wrfi =r WImir figfit mfisrW: n

nmormmm 67

Hist ml?wispm m This‘ fimfi n as n

The am does not light him, nor the moon and stars. Thelightnings do not. How can the fire (light him]? All these shine,deriving light from him, the shining one. All this is illuminated byhim shining.

sfimshsfiwfifiifiwwmmqmnr

firfimqqfiwwWORLD AS ASVA'ITHA TREE

WW: Wilmer: mm: IHis 11Fm“some? IWailerfim: fiagmfifiwn 2 u

This fig tree (the world tree) has the Supreme as its ground.those who are below the Supreme as its branches; it is envelopedwith the Supreme and it is ever-continuing.

The supreme ground (of this tree) is flawless. has infinitenumber ol‘ attributes, and is immortal. All worlds depend uponthis. None can surpass this. This, verily, is that.

GOD,Tl-IE'IHUNDERIIOLT

‘Rifiwmmqnfifitqnlwwqqafigqmfinsfinnn

The whole world functions by the direction of Prina (God)and has arisen from him. I-le is frightening like a raisedthunderbolt. Those who know this will become immortal.

68 PRINCIPAL UPANISADI

WmminWwwhfim: || t ||

Agni burns out of fear from hirn. the sun heats out of fearfrom him, lndra, Viyu and the death-god, the fifth, brisklyfunction.

“Mme-Whenaanfligahhgnfltfinmiruv Ii

1f one is able to acquire the knowledge (of God) before thefall of body in this very birth, then, he will be able to obtain the(aprakrita) body in Vaikuntha. (He will attain liberation).

WWWafiwfiqfi-hlmsflwufiawwilfiummartirhwmfifituau

(The God present) In the self (Jiva) is clearly seen (by thesages) as in the mirror, at the world of manes ...(Pitrloka)... he '5seen as (the objects) in the dream, at the Gandharvaloka he isseen as (the objects reflected) in the water, at Brahmaloka he isclearly seen as (the objects) placed at the meeting point of thesunlight and shadow (during the day).

HIERARCHYOFDEITIFS

emlhaqqnWmtfifrwrfiafiutn

Knowing the gradation of the senses (the presiding deities ofsenses) which arise in different ways (or which function indifferent ways), and knowing their originisation and destruction,the wise will not grieve.

n'manoraman 69

WmimhmmagnnlManama-smashmmgsfimitsfinirntimgmhnwainwfin a ||

The mind is higher than the senses. The satva or buddhi ishigher than mind. Mahat-tatva is higher than buddhi. Avyakta ishigher than Mahat. The supreme Purusa is higher than Avyakta.He is all-preyading and without a material body. A man getsliberatednnd attains immortality by knowing him.

VISIONOFGOD

qfisitfiafimwwwwfimfihluwmmrfigtfinqifigqmfiwfitnau

His original form will not be within the vision of any. Nonecan see him with his eyes (or any other senses). He is understoodby the mind assisted hy the knowledge and the devotion. Thosewho know him will attain immortality.

METHODOLOGY OF YOGA

wmfinfimfimflilgliwafiazfiirmg: waivrfistu to n

When the five tinendriyas together with the mind arewithdrawn (from the worldly objects), and the buddhi is alsosteady, then. this (state of mind. i.e.. pratyihara and dhiranfi) isthe highest means (for knowledge).

7U mmcnw. unmms

Hislrrfifimfififlrrfifiqwmtlmm'firlrliww'finuu

The stcadiness of senses [withdrawal of them from the worldlyPhi-(=03 and fixing on God) is known as Yoga (dhyina andsamidhi since these are very closely connected with Indriyadharani). Al this stage, one is concentrated (on God). The Yoga(Conccnlration) is about creation and destruction (about God ascreator. destroyer ete.).

GODISTHESUPREMEBEING

hwwmsrrgqgmwmwagwwihmu

He (God) carmot be understood by the speech. the mind, orthe eye. How can he be understood through a person other than011° who instructs about him (God) as the Supreme Being.

WwanfiwfiwinlWW:WIINII

With the grace of God who causes the reality or both [Prakrtiand Pllfllsa), he (God) has to be understood as Supreme Being.“*1 Will bestow his grace on him who realises him as the supremebeing.

ITEFINALRHEASE

WailgwfimirswtrfifbmzlWealsqatwmmu tun

tn all the desires present at the heart (at antahkaranal areT°|°a$°d (with the grace of God), then, a mortal becomesimmortal (attains liberation] and obtains Bralunan.

KA'ntuorArnsm 7l

warninfitni'tgzqfitzmnwuaiisqntwfiqemgrrrwtuzqu

When all the knots (avidhyz't, ahamkara, etc.) at the heart,here [in the human birth). are removed, then, a mortal becomesimmortal. [attains liberation). This is the purpose of all teaching.

Wavimwmw:amigh'rfitfiq'tmnMWfiwmrmirwfiutsu

There are n hundred and one arteries ol' the heart. One ol'them (Susumni) goes upto the top of head. He who goes upwardthrough it (through susurnna at the time of departing from thisbody) will attain immortality. The other serve for going in otherdirections (other lokas).

REALISE THE DISTINCTION BETWEEN GOD AND SOUL

W:Wmw Emmi Kit tififiz: lit Fm);mmgsttfiafiw 33w tafiqnfiwqwu 2e ll

Purusa (God) of the size of a thumb, the inner controller, isiitways present at the heart of the people. (l-le is present at the1mm ot' body and also at the heart of Twalsvarfrpa). He should bedistinguished l'rorn the self (the Jiva) who is the body of the God,hlu: distinguishing lshika't grass from the Munji grass, with a firmIttllld. He is (God who is thus distinguished) flawless andImmortal.

Wamqawfimhaiimfifiiwl

72 mum. umnmms

WW: -mow" tau

Nachiketas obtaining this knowledge and the Yoga methodtaught by Yama entirely‘, being free from Mws, attained Brahmanand became immortal (attained liberation). Any other person whoknows God in this way will attain this.

:fimfiwfifiiflmwmqmmfimrfiwmnmmmmmm

Humor-m 73

NUI'ES AND EXPLANATION

mm[l-1-1] Exp]. (1) In the Visvajid sacrifice, the Yajaman is

required to offer all his belongings as daksina. AccordinglyVijasravasa who had undertaken Visvajid sacrifice was givingaway all his belongings. However, the cows offered as daltsinawere of very poor quality. This made Naehiketa. the son ofVijasravasa, who was standing by, to think whether it isworthwhile to offer such poor cows as daksina. The faith that onlythe right thing should be done entered into his mind.

(2) m-W: desirous, this adjective is given toVijasravasa to indicate that he had undertaken the sacrifice with adesire to obtain the fruits. This was not correct and probably wasresponsible for his olfering poor cows. He was not above want.

(a) "film-“WW m-mfiawgm tax.) flawWW: I (v.1'.)

[l-1-2] Expl. (l) Nachiketa who observed the poor quality ofthe cows that were being given as daksina, found that they werenot even in a position to drink water or eat grass. There was nostrength in them. A gift of such cows, naturally, will lead toNaralta rather than Marga.

(zmfisazq'rnfir: EIT: ‘ilrirzarr:r WWWW: anWin, 3w was mi a1=gwi|rr=,fiflfin=-fi=fiqh |

(3) WIRE-m; Ananda lokas mentioned here donot necessarily reler to Tamas. It depends upon the personconcerned.

W: WWHWMHEI WW-wmfiflifimI [VJ-,1

74 nmcu'ar. ummsans

[t-t-a] Exp]. ll) When Naehiketa observed the vcry poorqrmlity of the cows oll'ered as daksina, he felt bad and asked hisfather better to give his own son (Nachiketa himself) rather thansuch poor cows. The father ignored it once. But when the soninsisted a second and a third time, the father felt irritated andcursed the son saying ‘you are given to the death.’

(2] iii-W.

[H4] Eapl. (1) Death being an inevitable event in life,Naehiketa is not afraid of death. Many have died before andmany will die hence-forward. Therefore, one need not be afraidof death. However, he remarks that no purpose of Yama will beserved by the death of Nachiketa. Normally when a gift is givento some one, it is intended r0 serve some or other purpose of thereceiver. But no such purpose is served here.

[l-1-5] Expl. (l) Nachiketa explains with an illustration thatdeath is very natural to a mortal and therefore, he does not feelsorry for this.

[l-1-6] Expl. (I) Naehiketa went to the residence of the god ofdeath as per his father's curse. But Yama was not in station. lnthe absence of the Yajamina of the house, Nachiketa did notreceive any hospitality from Yama’s wife. Nachiketa had to waitfor three days. Then Yama returned. ln this verse Yarna's wifeinforms Yarna that a Brahmana guest Nachikcta has come and heshould be oiIered arghya etc.. hospitality befitting a guest. ABrahmana guest is considered as god Vaisvanara i.c. Agni himself.lf he is not properly treated he will burn the house like fire.

(2) W{Eh | (are)tarsrfiwwfiih ‘ewoyemmmwm

fifirluucl

unmonmnn 75

l4) infil-amifiaqi rrrhwm | (v.11)(s)?m-fim= gs, on‘[l-1-7] Exp]. (l) ln this verse Yama's wife tells the adverse

consequences of a guest remaining without proper hospitality in ahouseholder's residence.

m (i) mam", WWW“: | (11.14.)(a) Winslow awn, mmmwmfimw

WWI lV.T.|

mWW tam-Wit. wit-"m "31-irmfi | (RKJ

[l-1-8] Exp]. [1) After listening to his wife, Yama offeredarghya etc. hospitality to Naehilteta and offered him three boons.

(2) sift-mm

[t-i-e] Exp]. (n mall-em W11, mrsflfi'slmm[I-1-10] Expl. ll) This verse could be explained in two ways.

ln the first explanation, Auddalaki Aruni is taken to refer to theson i.e., Nachilteta. In the second explanation. Auddalki Anmi istaken to refer to the father i.e., Vijasrava. In either case the totalpurport is same. Sri Raghavendratlrtha explains it is the first wayund Sri Vedeshatirtha in the second way.

mailmfim sin-fir: mime 11am: 1113mmmumwwawmmwmmufimwfiwfilwmWtrfiwmfimfimairfiardlm= 1:1mmm“: “infirm out.)

(filWfi=arrsfir=asfiarqggn$aiz€fiimmwmmmmigmfiairfiwhmfiwuf'm I Slim: WWI mm glimfian (v1)

7o nmcrnu. uramsans

(2) Among modern translators also l-lillebrand and Carpenticrtake it in the first way and Deussen and Radhakrishnan take it inthe second way.

l3) BothWand W asked by Naehilreta for hisfather are granted here.

[l-1-11] Expl. (l) After obtaining the first boon, as apreliminary to the second boon, Nachiketa praises Svarga.

(2) Here, the word Svarga is to be taken as referring to theusual Svargalolra, as also Visnuloka. lt will be rnade clear in thefollowing verses that the Svarga Agr'ii about whom Nachiketaenquires in the second boon is Visnu himself. l-le bestows Svarga,that is to say, Visnulolra, to the performer of Nachiketa sacrifice.Before reaching this highest goal, the sacrifieer stays at the usualSvargaloka for a Manvantara period. Therefore. Nachiketa praisesboth these worlds here. There is no fear of death etc. in these.Yama does not confront the Nichilteta sacrificer during theManvantara period when he is in the usual Svargalolra and there isno question of Yama in Visriuloka. Thus the description of Svargagiven here is to be taken with reference to the usual Svarga andalso Visnuloka with appropriate interpretation. To indicate areference to the usual Svarga the w'ord WW is repeated twicein this verse.

(naiafiwf'rrhewrrfit [R.K.l(anaerarizits: flaws: lfifiqjsrfilewii-fisqi'fim

m. | ‘mfiwW: lawmaimefirnfiwifim(R.K.l

tmnaaaq-rrawwmfiqagminwr)[l-1-12] Expl. [1) Agni referred to here is lord Visnu himself.

IATIIAKOPANBAD 77

(i) atmmW atfimw sits; |(ILKJ

(ii) wilt-Wm | (R.K.)(mtwisilsrn-ts'iiafifissiitm: Wadi-hi:

um: magnatgfii Witt (R.K.)[Fl-13] Exp]. (1) By way of second boon Nachiketas asks

Yama to teach him. Agfii who leads the Nachiketa sacrificer toSvarga. Yama starts teaching him here. Agni taught here is not theordinary fire-god but he is Visnu himself. This is clear from theadjectives given here viz., anantalokt'ipti, pratisthi and guhinihita.These adjectives cannot be the adjectives of mere fire-god or thedeity Agni.

(2) til WW-W limit: than stifii ml(R.K.)

commas; WWIW=WWEITWith: HI [v.T.)

(iii) mmmfifimlfir alt: lam fissimw mmfim 3m? llslaw whim s fig: films l -ms WW:Wmun/1.13.)

[l-1-14] Expl. [1) in response to Nachiltelasa's second boonYama slatted teaching Agr'ii who leads to Svarga. This Agni is notthe ordinary fire god but he is the Lord Hat-i lVisnu) himself. Thisis clear from the adjective lokl'ldi i.e., cause of the whole world.

mfifiwmmmlmx.)l2) The deity of sacrificial bricks is Visnu himself. The

number of bn'clts to be used is three hundred and sixty.

78 mat. Ummsms

“Wmmmamn(R.K.)

[l-1-15] Exp]. (1| Yama was extremely pleased byNachiketasa’s quick learning and armouneed that the Svargya Agilitaught to Nachikcta will henceforward be known as Nachiketigfii.

(2) west-gem ‘ages age-é m’ taintWWI

[l-1-16] Exp]. (l) Here the results of the performance ofNichiketa sacrifice and meditating ‘upon Lord Hari and explainedby Yama.

12) m w mam m ems-r: W-WW: | nuc.)

(iilfifil': 32; finwnflwizqmfir-Tira'fi, fizifimfiwWWI 01.x.)

(iii) W-Wzfii(3) The expression raw refers to two facts viz., (i) revealed

through Vedas (ii) omniscient, arr itz: an mm: W: |_mm if: sis: Imam‘? 5w M: | (rum

[4) flaw-flirt, fiEHT-mrqfirl 01.x.)[l-1-17] Exp]. (l) Yama once again explains the good result of

performing Niehiketa sacrifice with the knowledge of deity etc,here.

(Z) The Svargaloka referred to here is not to be interpretedonly as usual Svargaloka. The sacrificer first goes to the usualSvargaloka, stays there for a manvantara, then proceeds toVisnuloka. Therefore, rejoicing in both in the said manner isimplied here.

unmrm - 79

was mm | mm‘ WWlimit tfir WIswim: mitt ‘mmm' WI(V.T.l

[l-1-19] Exp]. (ll After knowing Svargya Agni by his secondboon, Nachiketa wants to know whether God regulates jva alterdeath and liberation. He mentions the two views in this respectand the consequent doubt. l-le appeals to Yarns to teach him inthis respect. This is his third boon.

12] The word 3% refers to both dead and liberated. fi' W1* t ‘13* I tax.)

(3) The doubt here is not whether the soul continues to existafter death but whether God continues to regulate even afterdeath and liberation.

{msgfiwqgwfimsfiwwmfiwkstfim RefitMiamnmfinfiwwwmnifififirmfiznmm

(4) The nature of the third boon chosen by Nachiketas has tobe ascertained from the answer given by Yama. In thisconnection the following verses in the answer given deserve ourattention.

(i) The point raised in the verse-

atw human ntluwr 213-1: |mfiwmfim sfifirwfi‘ || llI-t-4lis answered as ‘Haili- The question asked here is, when the

liberated soul casts away the gross body and the subtle body whatremains? The answer is. it is that, that is to say, it is God whowill continue to regulate the liberated soul. It is that which youwish to know.

30 PRINCIPAL umwsxns

iii) ln the verse-

lrggitgawfismimfrgsit fifimmlWaamfiwaainMain: that: ifi a3 #Ifirfitw u (ll-l-8)The l'act of God regulating the jiva during the dream state is

stated in the first line and God's nature is explained in the secondand third shes. Then, it is afi'trmed as Raina is that which youwish to know.

Thus, the whole answer given to the third question and itssub-questions asked by Nachiketa is an exposition of the natureof God. particularly, the l'act of God being a regulator of liberatedjivas. The fact of his being a regulator in all other states is alsonaturally brought out.

(5) If the question were a simple question as to whether thesoul survives after death or not, there was no 'need to give such adetailed exposition of the nature of God. Moreover, Nachiltetawas cursed to death and had gone to Yama's world. Therelore, heis not likely to have any doubt regarding the survival of the soulafter death. The very existence of Yamalolta, Naehiketasa’s goingthere after death etc.. pro-suppose the survival of the soul afterdeath. Therefore, the question here is not whether the soulsurvives after death or not, but whether God continues to regulatethe souls after death and liberation. An answer to this requires adetailed exposition of the nature of God who regulates.

(snaifigsragfitfiqmfiwwnwfiarfiirqzfinantiwar: lwfismwwwiwmtifisrm (M.B.)

[l-1—20] Exp]. (I) ln order to impress upon Nachilteta theimportance of the subject, Yama tries to dissuade Naehilteta fromseeking this knowledge. However. Nachiketa is firm about hisquestion.

n'nulonmsm 8]

(2) inn-mmi: m 01.x.) The word dhanna conveysGod here.

[Fl-21] Exp]. (II Nachiketa insists on obtaining the sameboon.

[Id-23] Expl. [ll Yama tries to persuade him to ask for analternate boon.

[Id-24] Expl. l1) Yama offers many temptations to test thefirmness of Nachiketa’s mind.

(2) mm film’WWI?W: l (V.T.)(3) Wmmwrhwfi “fir I 1MB.)[1-1-51 Exp]. m 1r: ‘Rs; 3mm: W1? m1: =r min: WW:

awn-1n mtfim1 | (R.K.)[Ll-26] ExpL (1) This is Nachiketa's reply to Yama's ofler to

ask for wealth etc., instead of the nature of God. Tingfirrfiwfiwq I Nachiketa points out that wealth will neversatisfy a man.

(2) Nachiketa states that when one meets a deity like Yama,such things as wealth and life are available without asking.Therefore, one should aspire to get much higher i.e.. knowledgeof God from him.

mfififinmmfimminmx.)[Id-27] Exp]. (ll Here Nachiketa makes two points: 1. No

person would like to be interested in the worldly things andworldly lil'e after meeting a Guru like Yama who could give amuch higher knowledge i.e.. knowledge of God. 2. Nobodywould like to have prolonged life, since, in the old age. one willnot be able to enjoy the pleasure of sensuous objects. Harping on

82 mu.0PM

the memory of such objects will be more a matter of pa‘: than ofpleasure.

(ilmmmgimmfinwm|mqfi=zfizwwmmuvm

[iiH'ufl WW5 tfir: m, m: 33H’: W I(V1)

(iiimirsfiq-fiwwfi'mimmmhwm1m: | [RKJ

12) “Hi-wise, could be taken either as W of Yama or asan adjective of no‘: I

0-1-20] Exp]. (1| W Emmi-51%W, W11! HT {it“fin | WWWm5mmW l(are)

Sfi'l maWWWmmat u

WW[l-2-1] Expl. Ill Yama demarcates the purposes of worldly

pleasure and higher knowledge here.

(2) awn-arm mm, h-fiwafrmmfit02.x.)

t3) mm we, mm WM‘: l (v.1)l4] Fl’ also indicates that for the wise the pleasant -wife,' son,

property ete., is also an instrument of good. {MWwizrrr WW 151w mm | (R.K.)

(s) swirl-Wm | nut.)

“momma: 83

0-2-21 Em. m W-WL swat fifiwfis Stir W firmm1 (R.l(.)

m wilt-mam rejecting um)

[pa-a] Exp]. m hum-mm MMmmWWW: |

0-2-4] Exp]. (1) afiw-fiinfwWET? SHIT. fit"-fiw WI

0-2-5] Expl. (1) Here 31a?" stands for m i.e., other thanmfiflr | WW W m I M-M: um.)

(2) W:—W: I (R.K.]

[l-é-s] 5191. (1) W:-11‘m=, mm m llV-TJ

[l-z-n Exp]. (1) 31w wnm 5:16: fir 11m Fmfl'fitrr61M: 5th: | an Eng: aim SITHT WWWHIQMMHwhiz: WWI-1411M: min q 35hr: mi: | (RKJ

(2) Sri Vede£atirtha gives the prose order slightly differently.55m 31am W: am Wm: wwla‘: firm MUM mawhgilm IWMWWWW'Kl?‘ ‘Wm I (v1)

[l-2-8] Expl. (1) Inferior thinkers have thought about God inmany inferior ways such as ‘He has only a few qualitics. he hasmaterial body, he is subordinate to matter etc. Therefore, theirconcept of God is infen'or and hence they have not understoodhimcorrectlyfiztwslil'lfi'lfiélwm: am: W: IF: ligwWmmmifimgmmilfiwmfil (R.K.)

84 MAL“PM

(2] Sri Vedesatlrtha explains the first line differently asrtintiws :- '

The concept of God as explaine'd by Saiva, Brahma, Santa.Gmmpatya etc., inferior thinkers is inferior. Therefore. he is notcorrectly understood by them. God is thought of as possessinginfinite numbers of qualities etc., (in Veda etc.. sacredliterature). Therefore he cannot be equated with inferior deities.

titfiwflgfiwinmthmqwrfinfimmgfifiwmfinWW:!1|$: Wm: WWW: 365:!(V.T.l

(iilfiwwfiwmnfiwfiwmtwtmmfihWW:WMI§ITFFH(I tvrr.)

(3) W is one who considers himself identical with iiFL l

HE' WW sfi mWWWe “IFFL amtsaga? l (R.K.l '

The God (Brahman) taught by him cannot be comprehendedat all since he is devoid of any attributes ete., a? 515$ wmfifi

whalinfiaimfifimwgnnirwmfiwilmm(4) Sri Vedesatirtha explains it slightly differently closely

following Bhasya as follows :-

W is one who does not realise the difference betweenhimself and God and considers himself as identical with God. Notrue knowledge of God arises by his way of teaching. Jtva andBrahman are different as they possess opposite attrfliutes and theknowledge of their identity is false knowledge. This difl'erenee ofattributes is mentioned as Wstrum-"t. God is subtler thanliva who is 3M.

airmafirsafiwwfltrmfifhfiwwi litiiilfiitt-zanfirwfiternimmqmigmlmt

“worm 35

WmmmmfimiWWINI.)

isnt=i1utm=r=ircfifiw=i=i=ttlhnfiiwfitii=imi‘mmii'nmmtmarmfirflfirfiz'rmiWamiwinfiwniutfirmifilmmIn this Bhfisya attention is drawn to the W or the sentence

in the next verse viz., ‘mWit’ wherein it is clearlystated that the knowledge imparted byWis the trueknotfledge. mWWWW Nfifi'l' Film 37833:“-iqifiiw Itfi: 55mm trivia-m WW?mrfiwit“WWW-n'tiirmimflfimi ivrm

is) sn Sankara also takes we as aigwigfiiaiiifii taughtby one who doesnot see any difference between himself andBrahman. But he takes Mir: rifiii as atria: with thereby drawingthe conclusion that there is no absence of right knowledge. Whileas per Sti Madhva's interpretation the sentence Wifii t“at?!FUR?! states that ‘No right knowledge arises when taught by aperson who thinks himself to be identieal with Brahman. Thesame sentence with 'ifi: being taken as W113‘: ‘as per Sn‘Sankara's interpretation states that ‘There will be no absence ofright knowledge when taught by a person who does not see anydifference between himself and Brahman.

WWWfiilimfimtwafiQs-marmlisn.)

It is pointed out by St'i Madhva that. Sri Shimltara’sinterpretation does not go well with tiio wait or the followingsentence in the next verse viz. 1WWW l

m PRINCIPAL "PM

nunmwwflwm mmfimmimmwhatgmmfiawunm

(HJWWMHQ.WQH:WWWI (v.11)[l-z-a] Expl. (1) mam has to be understood in two waysz- (i)

31T+aqT, (ii) 3N+5111’ cannot be easily understood by logic orcannot be easily removed by logic.

(2) W by one who knows the difference between ‘himselfand God. W rmhswfitfirfi ml 01.x.)

m it-filwr, Wz-QWTRWHHI out.)0-2-10] Exp]. (ll Before starting the teaching of the nature of

God, Yalna asures Nachiketa that he knows God well and he canteach him. (aw ‘pi imam? Wm mt: | tax.)

(2) Wrefers to God as one who is conveyed by 'Wkaraandwhoisctemalm: mam | WinfiniwWI mic.)

(s) item-fifih fifia, W: l out.)sui-ammfiim gall-ml mt.)

(4) W refers to mind etc., means that are devoted toGoiwmaiaagfimihmfiatfiatfimfilWammtfitm nth-fit: fittnwfrml out.)

In this verse Yama informs Nachiketa that (i) God ‘s the finalgoal, (iil He cannot be obtained by weak-minded, (iii) Yarnaobtained his knowledge by turning his mind towards himdevotedly.

(5| This verse is fully explained as follows :-

aifim W m fin? am fiflkfir WmWI sigh: wfiaitgimiw'rh 613%: amtfitlmginm

n'rnuonmm 37

mwrrfllhetfimfimwimfiwqgfimwmatfimfirrnnqmfiinwfimfi wlirrfimfiwfieimmWHRK.)

[l-2-11] Exp]. (I) Some of the important characteristir: of Godare explained here.

mw=mqfiw=msqrmlfilm-aim. WET: 31mm FM‘: mfin

WWIm- we. with: WWEQW'UW-

mum.)[l-2-12] Eltpl. (l) The nature of God who regulates the

liberated. being present in them, is explained here.

WWW: ifif wfiwgmfiqmnmwrmwWINE.)

[mm-5mm mmmam(3) (“3151mm um.)(almmwwqmtrfifififimfiw=

W=meqfl1mmfiwfihl (v.1'.)

[ta-1:1 Expl- m m flit-“I'm Hit-W ‘FE ‘Fe,WWwe", WWI

(inWMwrit-TU (v.11)(iii) The reading ‘Pl is explained as ‘Fl ‘H ‘Jul: l WT.)

1n this verse the important doctrine of God being present inthe h'berated as distinct from him and regulating him isspecifically stated. This knowledge will enable the seekers toobtain the right knowledge of God.

88 nuncnm. urnuum

[l-2-14] Exp]. (l) Nachiketn wants to know the nature of Godas distinct l'rom all others. He mentions some of the distinctionsand wants to know the God who is beyond all these.

mm ‘uqir'wfimmin‘WWI (v.11)(21 WmW, WWI uuc.)(3) Vedeéatirtha interprets this verse slightly differently as

follows:-

mammImmwwmWNWWI imminfiwfiwgmmlnmmmhmmmhWitquvm)

The fact of God being distinct from both JIva and Jada isbrought out here-

[1-2-15] Expl. m WW m, malt-wtm aw'rftr-mifir,mmmmin 01.x.)

(2) WP; g» mt uuc.) it’ mm?» ml wrr.)[l-z-ts] apt (1) m-sifiwrfir,‘ qt‘ WWI-WWI

mic.)(2) Win m, wot-WI (v.11)[1-2-11] Expl. u) ism-51mm ‘rum-mun-

ml tax.)(2) WmWWIWsnat Fair =n=r W: u (mt)

[l-2-18] Exp]. (I) In this verse it is stated that one who attainsBramhaloka will not have birth and death. Birth and death pertain

IAmlorwnsAn 89

to body only. The liberated has no gross body. There is no binhand death for Jivasvarfipa either during bondage or whenliberated. God is bimba, Jiva is pratibimba. The bimba is elemal.Therefore, pralibimba is also eternal.

(i) Wm‘: ‘WWWWmfiWW-iwlifiqm | (R.l(.)

(ii) 3m? 1 m 5m? finer mfirrftflrfirgir =n='rm: (vymmm 1m)

(iii) mm‘: WM‘hm snfi=r= | waivr WFfimfimfirfigvgfil (R.K.)

(2) (ngum-qr‘ mWk? govt: l W: | um.)(ii) VWI-W: 01.x.)[L240] Expl. (l) Death pertains to body only. The soul being

eternal earmot be slain.Wmma: | (R_K.)

[l-2-20] Exp]. m m W:-1hw, mafia-mmfiwg-WWW-He who has firm faith in Visnu conveyedby ‘El'kara.

' [1-2-21] Exp]. l1) In this verse the great power of God i.e.,possessing of contradictory ann'butes is explained.

Mg'iqfimfimfim: |WWW= mm u (M.B.)(2)W—WWWRW1WW=HI

Wyisalinha la)

13) W=-fi3flw5=wmf#fir ml ivrr.)(4) Sri Vedesaflnha interprets ‘W as Glamrmukhabrahmi and

explains as follows :-

90 mum. tnmlsnns

m: m WrmmmfiaawmnOnly Chanmmtlthabrahmi. other than me, can understand him

(through the entire Vedas] but no one else. (V.T.)

0-2-22] Expl. (1) W-nmfifirrmrufiaw MI]; figu-mfiq, martini-1| out.)(21mm film-WI NT.)[l-2-28] Expl. (1) The importance of God's grace is broudtt

out in this verse. fir {BF-‘Ra’ m l(2) Since God is avyakta he cannot be realised without his

grace.m31W“?!m fiat 31W 111ml awm‘aritsafi=rml%fisrrfi'fil um)

[l-2-24] Exp]. (ll In this verse it is stated that to obtain God'sgrace good conduct, withdrawal of mind and senses from theworldly objects, correct assessment of the priorities of things anddedication to God are very essential.

nit: m fi- mam: 5mm “RENTmemint; |- (R.l(.]

(2) m=-wmqmfi= Wm” writer-1mg wswim, “mt-WWe HIM-mm, viiInt-1i aamz' W I (R.K.)

Bl Sri Vedesatirtha takes the negative particle =f with all theadjectives and explains the purport of this verse as follows :-

fimmsfiqfiqfifimfififilmWefiqafiugfitmmfifiwfiwmwMW | mfiwr-iglitfirwfivgWtfisfimfifiwwmwitwfifiwimfiain[V-TJ

IA'nIAIomnsAn 91

[l-2-25] Exp]. (ll In this verse the glory of God as thedestroyer of all is explained. m: tritiummmmmgil'wmn (v.r.|

(2)351’, W and w can be taken in their wellknown senses ofpeople of Brihmana and Ksatriya varnas, and the deity of death,and also in their special senses of Brahma, Vilyu and Rudra. asmm‘? mwafim w'r mm agar m: | newmmw slim m: | m=wn111rg=nmm | tvrr.)

(a) sir-33m‘), WWI (v1)(4) Sri Vedesatlrtha explains, ‘s W etc., in another way-

s: WWWQQWI'QHHEWQWMWHWHWHWWMI(v.11!

It is only Chann-mukhabrahmfi, who with the grace of Godpresent within him, knows where God is and how he is.

rfimfinfiwfirmwfimmm

WM[Hi-1] Expl. (ll In this verse, the place of meditation, and the

two forms ot' God that are at the place of meditation aredescribed. The two forms of God viz., Atrna and Antaratma arepresent at the heart. These forms are present in Mukhyaprinawho is present at heart, and who is the chief seat of the supreme(God). Thus both Mukhyaprz'ma, and the two forms of God in himare present at the heart. God present in his two [onus enjoys thefruits of the good deeds of the person concerned in order tofavour him. Rta means the [niits of good deeds. The two forms ofthe God are compared to shade and light to indicate that these

92 mmcmu. mmmuns

bestow Joy and sorrow. Thus two important tenets are mentionedhere-

(il Mukhyaprina is the chief seat of God. God is present inMukhyaprina who is present in the heart. (This fact ofMukhyaprina being the chief seat of God is also mentioned in theIsavasya hymnWetc.)

(ii) God enjoys the fruits of good deeds in order to bestow hisfavour.

(21 iii W fi-gwwfiifi iifii,WI(ii) nth-aim, ruin-Wmare mfiqi

anrtirfifW |(iii) flint-WmWW| 02.x.)(3) Those who know and can speak about such God, are those

who perform five Yajfias, five Agnividyas, and Nachiketa sacrificethrice.

(i) m: —WuW-jmwflfisr s1 |

(ii) WW= smash sir git-gm; | 02.x.)(4) The import of this katha hymn is discussed in Guhndhi-

kmmi of Brahmisutras in detail ‘313T sfimlwit ft W11’ lThe l'ull implication of this hymn is ‘with ‘is sh w: l(RKJ

(amti'ghiwfiflfimntrfivgwfiwhmlmfifimirmfifigwisg: 1 [M.B.l

God is present in his two forms Anna and Antaratma in Viyu(who is present in the heart) and enjoys the fruits of the gooddeeds of wise men.

“MOPANHAD 93

[ta-2] Expl. ll) figz-nqizr, MIR-Wt mt.)3mmwas, M4113‘ rm w: | tv.'r.)[IQ-3,4] Exp]. ll) ln these verses, the functioning of a Jiva is

described with the chariot-metaphor.

(2) arm-M n'mr, smelt-m thirst-humram,WWI tux.)

[Hi-5,6] Expl. (I) The chariot-metaphor is hmher continuedhere.

(21 m nfirlmlr-fimm, WWI (mu(ii) WEEK-WWW: | tvrr.)p-a-n] Expl. m arfin'rwni—fiiwmmwfitt=r=, figm-

fimmmt (run(2) mar-niizr EFFml nut.)[1-3-9112p. tnw=~€mwzwr=, ‘rm-#101311, M: ‘mi

‘Ii mwufifil (R.KJ[ta-10,11] Expl. (l) In order to stress that meditation of God

be undertaken with the knowledge that God is the highest in thehierarchy of deities, the hierarchy is described here. WWmwmeh wififir mi?WT; I nut.)

2. The words W, 31¢, ‘FIE etc. stand for the respectivepresiding deities here. The details of the presiding deities are asunder :

(i) The presiding deities of the five Jnanendriyas and the fiveKarmendriyas are :W- WWW: | 01.x.)

(ii) The presiding deities of the five objects sabda' Sparsa,tflpa, rasa and gandha are Mm mini fi'éi 2W: l (R.K.)

m MAL‘PM

Though sabda, sparéa ete.. are five, M and W preside overtwo each, and with presides over the fifth object.

(iii) The presiding deities of m1, 31%, m and was are asunder :

WIT: WeWm, mmfiRi-n, matrfimfiat (WM) am out.)

These presiding deities belong to the hierarchical order ofdeities as described in the verses W: ‘RT 3 3111i’: etc. that isto say, the presiding deities of objects are higher than thepresiding deities of senses and so on.

3. For Srotra etc.. senses and objects there are more than onepresiding deity. Therefore, enumeration of the presiding deitiesslightly differs in different contexts. This does not amount to anycontradiction, aha-NW: m sfnWmwfir which(V.TJ

[Fl-12] Exp]. ll) The God who is highest in the hierarchy ofdeities, is presem in all beings. But he cannot be seen by all. Onlythose who have sharpened their intellect by the study of scriptureetc, and have obtained God's grace, can see him. ‘

(2) :g’ indicates the obtaining of God's grace. '3': W-W: l (RKJ

(3| WWWWI uuq

[l-3-13] Exp]. (1) I-lere the speech, mind ete., stand for therespective presiding deities. These deities are controlled by thehigher deities in the hierarchy as explained in this and earlier twoverses. All these are ultimately controlled by the supreme God.

(illléirneans WWI W“WWIWmW: l out.) considering the st'rfiarfiinm as

“worm 95

controlled bymm is meant by WWW l This isfurther extended.

m) m-mfimfidh sum fist: 21h, Infir filfimfigM13133 W31 HM??? whit W: an? snarli-WW: WWW= fififlsfih ‘fill sums mafi-gafit watfimfirml (tun

The preadirg deities of Yak viz. Parvati, Varuni and Sauparniare controlled by the presiding deities of mind viz.. Siva. Sesaand Supama. ‘These are controlled by the presiding deities ofJilin: viz., Sarasvati ancarati. These are controlled by thepresiding deities of Mahat viz" Brahmfi and Viyu. These are’-controlled by the Supreme God.

(iii) ln between Virincha-Vayu and Supreme God, avynkta orSritatva should be taken. This is not explicitly stated because Sribeing the wife of the Lord, her beingfimficontrolled by the Lord goeswithoutsaying. mane-WWilnm (RHKI

(ivl At the beginning, the fact of the presiding deities ofsenses being controlled by the presiding deities of Valt beunderstood though it is not mentioned in this verse.

(vim. MW. summisrfimfimfimgmmwefimmt

[H44] Exp]. (1) sfitstmmfiqfiwfiamfiwm | Willi-anavig'nl 01.x.)

(2) m-mmwlit (v.1) .

[ts-1s] Exp]. up elm-Wm twin a’, wim-WWW| (R.K.) and so on.

m WWW W mm I HEW-“fiisimm sin-Wm WWI m.)

96 HUNGPALwmm

(atwqfimfimuwwfiemgsqhtWWWIWIJ

[l-3-16] Expl. (l) Here the benefits of reciting, listening andmaking this teaching listened are narrated.

(MERE: Mum“ IR.K.I

slimmqqm

WWW[ll-1-1] Expl. (l) The senses normally proceed outward

towards the external objects and gel engrossed in them. But awise man withdraws them from the outside objects and fixes hismind on the God within himself.

12) mfi-zfiqflit, whit-WW, m-gifinmwatfla; |mmfim I (R.K.)

(3) wok-w wan, raga. mt ill uuu(4) Wrfifiw:W: a (RKJ

[n-r-z] Expl. u) Wz-mz, sum-mm, finan-13mm,qeit=-atfinmqfi= | nut.)

[ll-14] Exp]. (I) After Yama stressed the importance ofvairfigya in the earlier two verses, Naehilteta who had alreadydeveloped such vairagya asks Yama to teach him the nature ofGod who regulates the liberated. Nachiketa points out that theJiva under goes the worldly experiences by the direction of Godonly. He asks-is it the very God who remains after liberation andregulates Jive? Yuma confirms it by saying "El: W:

(anathfifiwmnsflmmmfiwmfimfiflsieémammmewmeenm= l rfi'gfimstem-smith:

KKI'IIAKQANISAD 97

liil mt wtWWWWWWI (v.11)

[ll-14] Exp]. (l) The [act of God being the regulator of Jiva inthe states of deep-sleep, dream, and waking is explained here.

12p The statement ‘a tr 5a‘- smmfir gtr m mam’ (11-2-6)should be preponed here, since the teaching of the nature of Godwho regulates Jivas in all states and after liberation commenceshere. That is why the verse ‘R tr’ etc., is commented uponhere in the Bhishya. ‘Ft? a 5i WWW ifir mmWWIWWWI uuc.)

(3) wW:W| (V.T.l[ll-1-5] Expl. (l) Yarna mentions some more characteristics of

God here and confirms that this is exactly thc nature of Godasked by Nachiketa.

(alum-uggwrfifttmt EFLI Tizfiqfirwofimfitfiml nut.)

He who enjoys the essence being present in the body. This isan adjunctive of God.

(upwfiaammmfi WWW: tax.)(mtwfifiZIW-armwfigtfiljwfilwwfinfiwflm

mifimmmwiwm? | (RKJ(ivnaiat-qiawgeatmisrwiiunniiflwwf-fi | fifiw wt ifiérsfi'tfit “11%| W ft

WfltmmvfiwfifirfimwmtrhamfifitmWmuvm)

[ll-1-6] Exp]. rum-WWI WW5WWW: WNW-it | WWWrarIfiFg'mwrfiagt-{I (run

7 i

98 PRINCIPAL UPANHAD!

R 010., dcitics an: born from the respective limbs of Godand also from W. But WT is burn from God alonc. This isindicated by rcfcrring to him as W hcrc.

(21 (i) “qr-m W:—W= 113m {J m-ml 01.x.)

(ii) git srfiw fiwi man? ‘QM-(h a‘; wmfir | um.)l3) m awn-mt (Mr film: fimzfi

'13 itmm (in?W |mam? ‘Wwhim mfing1r: mfi W fiwgp w Izw {l2 W: u (M.B.)

(mmflmfiammmfi'w: WW#wmml ha WW: WWI (MBJ

[ll-1-7] Exp]. (1) m W11 mm, m-m, m-Wr, mm-fifiw mmmmi mgwhwrm | (RKJ

12)W;W: flint: |m 21mm: air HT-‘i firfim llnwfiisfiw 531m!‘@= Rm: my fr u (MBJ

[ll-14] Expl. u) m WIT ordinarily means sacrificial fire-producing pair of slicks. But herd it rel'crs to the pair of theccher and pupil. 5min W: W 39f i’ W KW!‘ I 3R’:55W: ‘In W. 3R: wmi'rgsfiwfiwfrl(RKJ

(m wrr'rm‘ ‘firh vnifizn, WWW, iar-Q'arrll2) (i)WWW: |

35H: mil firai W: W: | (M.B.)(ii) ad? w WWI (M.B.)

“mm 99

[l-1-O] Exp]. (1) ugh gram 1m: @fir | 1n a {fr msm'r W1? | 01.x.)

(2) m=m flint: | 02.x.)ma'gpnr: WHITWHUWQI nut.)[ll-140] Exp]. (I) Here the absence of difference among

different forms of God is stressed. There is no difference eitherbetween Milla-rupa- and avatara-n'ipas or between one avatira-rllpa and another. There is neither difference, nor difference andnon-difference fbheda or bhedabheda). To sec any suchdifference is sinful and will lead to Tamas.

zirnsrlgwh'i'rfiwgiaflhflifiwnlHWWWM= uwitfi'g: Wmmlw=mltfifiififimwfiuWW,{HTFWWIIWaits-rhflim: || (M1).)

m m it-infig, mam air Star-WW main m fir mu W WWWWHRM(nirnwWW-mfimhfiw

qqegwmmmim.)(rinsinznhmmfirfirl (v1)51' indicates two points : Iii not even slight, (iii not even

difference and non difference. One should not see even slightdifference between MDla-rilpa and avatfira-rupa, nor should seedifference and non-ditferencc (bhedabheda) between them is theimplication of F l

1(1) mmctm. "PM

Wmflflfitfiwfllmmqmqtmn thnqfi'fit ma.)an: ,fi ‘as’ m mam WW I (M-BJ[ll-141] Exp]. (1) In the previous verse, it was stated that

there is no difference between Mt'tla-n'ipa and avatira-ritpas ofGod. In this verse it is stated that there is no difference betweenquality. actions ctc., of God and him. There is no differencebetween avayava and avayaivin also in respect of Gotl. Thus, thereis no repetition of the points made in these two verses. 3H: ‘135T

#mfiwatzwsgwwhwfiwt (tum(2) ail-mam a {pint it mlWh 5?e With-q’: ||Wmfir an mi wrfiriimw | (M.B.)

(MKWWHTWWWWWWIlR-KJ

t4) m-mvnfitiqfiw mm t (VI)[ll-142] Exp]. ll) Here the thumb-sizelform of God is

described for the sake of meditation. Because the heart is ofthumb-size, the God manifest at the heart is desciibed as thumb-size.

(UT-1W Wrfim Him tfil [R'KJ(ii) WWWWm was ammflwrrfir-

Rmfin at m sfit ms: | um.)[tn-ta] mp1.‘ (1) (i) Wwfifi: 111.14.) WW

mm W: t (v.1".|tin 1T saw tr a at: 511W semi: t [RJKJ

15mm l0]

[ll-144] Exp]. (ll it is already stated that there is nodifl'erence between the quality, actions etc, the attributes of Godand God. The consequences of the wrong knowledge of suchdifference are explained here with a simile.

(HM: rqiiatmnwfiarmmmiwfiztmmhmtirfirnfi-awmnfilmx.)

[Id-15] Expl. (I) Here it is stated that the liberated soulsbecome similar to God but not identical with him.

(21mmirrmfiwgrlirifizrhm (are)mW-rwmwwrlinwgnrl tvrm(simfiwmirgit: WWWWF: age: Izir

mmwmfiirgmlmnmfifigMarinara.)

(mfiwniirginflrmlfimgtfigrnnqmwwqfilfiqfithatzflintvm)

Even Chatunnultha and Viyu who are the chief among theknowers and masters of other lcnowers will become similar toGod after liberation but not identical. Therefore there is noquestion of other Jivas becoming identical with God.

ninnrfirmiwli'finmlgremzrmfirfiwirgmfinwgqqaiqtfifiqfiriwqmlWWW: || mwfiwanlfirl 1MB.)

sfiwafirfiwfifitcfimwmmm

mm[ll-2-1] Expl. (I) The fact of body etc., being under the

control of God, and therefore. one should not think it as ‘mine’ is

102 umcuw. ummm

stressed in this verse : QUE: WW STIHT ‘Hill i'tlllfifiWI lR.K.l

(2) The eleven outlets of a body are : mm 31311,‘11W, figs‘? =1’ | uuu

Sri Vedesatirtha mentions these eleven outlets slightlydflferenflyzqfififimfifimlmflfiQrfirsmsrl mmmmt tvx.)

(a) imam-W; were: (v-1'.) swam-1mmfifiler. mmfinfisfirl nu.)

mésrfiwnwfiwfiwfigfinmmfifififitfiwsl(R-K-l

(s) uni mastitis? I 211W? | nut.)[ll-2-2] Exp]. (ll The glory of God is described here bringing

our many of his characteristics :

Kim-II Q'RllfilmW3'11: flawless, essence of all.

W-flq'f-Elm, allififi' W313W: present in Viyu.

lug-sat; g-gti w tr: 13: blissful.W-W-Wfifiwrfiwith WW5 present in the

senses.

Milli-gill‘ WWm312“ present in the saerilicial altar.WPHfi-Blfifi'lfii' ‘TI-3H" W H: atfim 1T mfifi: one

who has plenty of good.

W-mmfifiwwfifisfifigfimpwmmmepmof Somarasa.

Emil-aw rmfiiilg m m present in Brahma etc.deities.

nrmmnmslm 103

m-fi-m3% mWpresent in the Vedas.

W-Wfi": l afi: Eh? SEFlfi' present in Prakrti i.e.. Sree.

mafig WIT-ti sung 31%;‘; wmfir Wfir as emit FRY7TENT: l (present in the liberated).

fill-QR?!’ WEE-conveyed by Veda as its chief sense.

1H, Whats an infinite number of qunlitics.These are some of the characteristics of God.

[ll-24] Exp]. ll) God directing even the breathing isdescnbod here. God referred to here is the same who is referredto as Angustlmnatra earlier.

(2) mm: nuc.) m-arri like!mm: imm-mfian fiat 1mm t (v.1)

[ll-24] Exp]. (u flaw-emit mg, MW1%n acfi m: | (rue)

(2) WWWkm rfit m | (are)(31 The question asked in iii fit fifilfit'r'l" 113% etc., is speci-

fically repeated here to elicit ful information in this connection.

[ll-26] Expl. (1) Mukhyaprina ordinarily directs the INas. Buthe does not do so independently. He directs them being himselfdirected by God. This glory of God is descn'becl here.

aimedWWWI (mu(ziggwmwwimWImfim: fiazab'tl

WMHWWI[ll-2-S] Expl. (“Since such explanation is already started and

has considerably progressed. this promise has to be preponcd andunderstood before ‘PUFFmetc.‘ lIl-l-4).

104 nmclml. ummms

lzlm-m,m-fimwwimwmmmwmznwm)

(gym-“=wimwuqfiaisrqwfirlax.)

[ll-2-7] mp1. (1 ) him-WM; mgr-mat 2H,mmml (RJCJ

(2|WWfir ‘frfim afi'vnm | (v.12)God also enters into these to regulate them.

[Il-2-8] Expl. m m WW, W Emmi-wafi'fiqrafi: lmqfk ‘fitmfi'gimfi'fi'l

[ll-2-9] Expl. ll) God is the regulator of all, since God isbimba and all others are prau'bimhas of God. This bimba-pratibimba relation is explained by a simile in this verse, and in

the next verse.

mmmmmuu.)(zygwiufim W: WW: WWW; IW

m=wwmsrraw= srfifim “3113113: INWWWW: mahmwnamumitwwmWWW“: l KKK.)

(3] (i) A pratibimba is one ‘that is dependent upon bimba andsimilar lo bimba in some degree.

srfifiwa'rwazrmfiqfimfiww tax.)(ii) #vfiqwg'dbigfl | =r mainA pratibimba is distinct from bimba. n is not identical with n.[ll-240] Exp]. [ll Through the two examples given in the

above two verses. the following points are made :

unmmnusan 105

(I) God is one.

(2) He has many bimba fonns

(3i Jivas are many and are pratihimbas of God. Each JIva is apratibimba of a bimba l'orm of God.

The examples also may be analysed in this way-

ll) Agni or Viyu is one (This is Chetana Agfii or ChetannViyu).

(2) This Agfii or Viyu has many amsas spread into many itemsof lire or air. These améas are bimbas.

(3) The aehetana Agfii or achetana Vayu that are the items offire or air are prau'bimhas.

[ll-241] Exp]. (l) Though the God is present in all beings thatare full ol' miseries, he is not affected by thier miseries as he isdistinct from them and independent. This is explained by thesimile of the Sun. The Sun is present in the eye of all andregulates it. However, he is not affected by the defects of theexternal eye.

(2)1‘here are two eyes-intemal and external.

‘1'3; fifiii m air-Ti 9m l mi WI, 31H?azfimfiqfimql ‘WWWQ: | ma-qfi: Wig: qgfiqw again: W: | (rue)

(3) tam-mm, mat-mm: | (R.K.l

[ll-242] Expl. (1) W:—m:, (1* mam? ighnamt, m-fimfiw-fil (v.r.|

[ll-243] Exp]. (1) flair him-We fiem'r finely-én. W¥1a=r=-w§a=r=, WW HT, swift-W,Wait-ill‘: ‘film’: WW fi'qfur srfinfifi" zfitsrré l (V.T.)

[[b MALWM

[ll-244] Exp]. ll] The God described earlier is of the natureof supreme bliss. This nature of God cannot be fully described.Nor can it be fully understood. Without the grace of God evenYama cannot understand it.

(zingafirgmfi'lflfiwfirfirqfisfiirmirmwfiiw-fizfiarfififiigssmlmiwfifmmgemfimfifiWImgmwiwfiqiwiwfiwimlmmfilmmfifiwwflwmimqfiimfifil

figmfilfiwfirfifim lmswfisfilmwWulvm)

(4) Compared with the supreme nature of God's blissmentioned here, the bliss of the liberated soul is only an iota of it.

WWWWIWsWImssflfissfimwslmfigzfirmqigqummfiqumfimamiamlmmrrimu rfimil (M.B.)Therefore, it is not bliss of the liberated that is described here

but the supreme bliss of God that is described. The blissdescribed here is not completely indescribable but not fullydescribahle. lts describability to some extent (with the grace ofGod) is also clear from the remark W‘HQ.

[rt-245] Expl. (1) ‘=1’ mfir =r \rmit, ails mug-W,aw sr ‘333%: an s'fir | (11.14.)

sfimsfiwfiiirfimwmm

WWW[l-3-1] Exp]. (1) The glory of God is described here as the

ground of the entire world. The world is compared to a fig tree.The Supreme God is the ground, Laksrni who is also conveyed bythe word irdhva is the root, the other deities below the SupremeGod are branches. This tree is called Asvatlha tree because Asvaor the Supreme God has enveloped it. lt is sanitana in the senseit is ever-continuing.

(z) mm: trim WHEEQWWWFHUrdhva means supreme. The Supreme God is the ground of

the world tree.

(iil aidimiar; awn: ‘To: twat; WinnW: | The otherdeities below the Supreme God are the branches of this tree. .

(WWWQWMI uuuSree or Laksrni is the root of this tree. The word tirdhva

refers to Laksrni also.

infliimfiwfiwwyWWWWM: ||wmfiswn'gfifik: IWW: ||mmmqemigerm: timfiimfimim: u 1MB.)

l4) (i) WW: KR: mm WMIii) trim-nwmfismfi: | lRK.)[ll-$2] Exp]. (l) The Origination and functioning of the whole

world is due to God who is designated as Prina. l-le causes [earlike a raised thunderbolt and all obey him.

108 museum. Ulwnsms

elm-Wrfim mm Wmimii,rail-min 02.x.)

WWW: ‘m1’ |(41 MgafruéWI-gfiml

Wfimfimfiefi u (M.B.)[ll-$3] Exp]. 'l'he glory of God viz., that all others function

under his command and are afraid of him, is described here.

[ll-34] Expl. (1) rr-qgwfi, m W, flam-fisiwq, WWW-WWW, W 515’: withml 02.x.)

(2) Wig-WWWM, WN-

[ll-3-5] Expl- (l) The manner of God's vision in different

degrees to different levels of persons is explained here.

(2) mails-sh? (11.14.)mew (v.1)shimmm'?MnWmmwwfiqshm umkfirwmmfimirrknWWWWIIwimmmig'sihwr: lzfis'l (MBJGod is seen very clearly by the sages. and in Brahmaloka. At

pitrlolta his vision is a little dim. At Gandharvaloka it is slightly

clear. These degrees of vision are explained here withappropriate similes.

mmnmmsm 109

[ll-$6] Exp]. (I) The knowledge of the gradation of deities isnecessary for knowing the Supremacy of God. Therefore. that isstressed here.

qmwfimhfinfg=wfigwmmlWI.)

(2| flown-mm quantum-flown“ wr-mmq, mmin, gun; m-mhfimmfimur-fifim W-awfifiwnir l (V.T.l

[IN-7,8] Expl. ll) Here the gradation of deities leading to theSupremacy of God is eitplained. By senses etc., their presidingdeities should be taken. Between senses and mind, the objectsshould he understood.

milking: sonar 'wftawf: afilmr' elem m-gfin (v1.1 atfiMmgaéttBa; | out.)

(3) W 3W 31111‘ wt WWW Imammflfimmml lR.K.l

(amt-giméahfinmmmm u {firs 1MB.)

[ll-30] Exp]. (I) God is avyakta or invisible by nature.Therefore, he cannot be seen by any. His original form orMfilal'upa is beyond the vision of all. With his grace one can havehis knowledge. This needs Stavana, Manama. etc., and devotion.

t2)mq§-n=wwwm=t=titiz?rw1@m=t=tfiwfir|WIWHRKJ

(ii) aw m: WW WW tirirWrfiwfinmminarhfieowmwfinwm

(3) {er-aim fight, mmwrrfiqfitlirfi? map-hw, W=-ww= m me | (v.11)

110 Prtmcmtr, Unmsxns

mrgtrhtgfifiqhfiifisqwfirtmguirnftmanraismfifigfififisflflhfi: am“ ma.)[IN-10] Expl. Here the importance of Pratyfihnra and Dhirani

are stressed.

[ll-3-11] Expl. (1) Dhyana and Samadhi constitute Yoga. Butlndriya dharani is very essential for these. Therefore. that is alsocalled Yoga. This Dhyana, etc. Yoga is about God, witlt realisationof his glory as creator. destroyer, etc.

tztmwritrwmmfiwnhnfifiwfimsmsfimhwfiflz'wwfifiletmrfil IR.K.)

(slum: WW; mnwirrrfttlhm terms-muesli‘Wmfim: wmmfiltm l (V.T.)

[IN-12] Expl. (1) Here the importance ol' right teacher isstressed. A teacher who firmly believes is God as the SupremeBeing is the right teacher. lt is only through such a teacher thatGod could be understood. He cannot be understood through ateacher who himself has no such faith. He cannot also beunderstood by speech etc. Guruprasada is very important forobtaining the knowledge of God.

t2) lil alts-3mm sinners an‘? rfigtm “Rim 3n;wwwfiarrfiml 112.14.)

liil Wfifiil sitsflwnfitt m: figs-n gin, arm-whatmew amt mat Emmet (v.11)

[ll-3-1 3] Expl. (ll One has to realise that not only God existsbut exists as the Supreme Being. It is he who muses the reality ofboth Prakrti and Purusas. One can get this knowledge only with

KATIAIOPANBAD l ll

the grace of GotL He bestows his full graoe on those who realisethe [net of his being a Supreme Being.

(z) meme afi'r-srmfima't Him-mi Err umfitme arms; W113? semi-‘ff? ml out.)

‘Ubhayoh tntvabhiva’ means he who gives reality to bothPrakrti and Purusas. Therefore, Tatvabhiva means God in thiscontext. All owe their existence and reality to God as is stated inW wt i’ new, ere.

ta)mWm W11 | tiuuGod is designated as all??? because he is the Supreme Being.

(Malfiih': ndtssiwmmmnWWW: Miser"afiqiwrvimfirmlWM; mantis"WWW: THEN WM

[tn-14] Exp]. {R Rum: WITH-3W: WW: film, mW-mfimrhrfim-"Lml tv.r.1

[tn-151 Exp]. t1) W W=-Hfiwmfir, zs-Ingitisl (are)

t2) W-‘lflifi'fiWWI (v.11)[ll-346] Exp]. Il'tfi'r'l'filT 33mm, W-afiwmm |

(RKJ

[ll-347] Expl. [1) At the close of this Upanisad. the Upanisadonce again stresses the importance of the knowledge ofdistinction between God and J'rva. God is present at the heart ofall at all times. He is not only present at the heart of the body buthe is also present in Iivasvan'ipa heart. One should realise the

117. PRINCIPAL UPAIIISADS

distinction between himself and the God who is present as innercontroller. The word sarira here refers to Jtva. Jiva is sarira ofGod in the sense that he is always under tlte control of God. Theword smira is used here to convey jiva to bring out this specialrelation. 'lhe Jiva who is the body ol' God in this sense should bedistinguished from God. The method of distinguishing isexplained with a beautiful similc. Munji is a kind of grass withwhich a girdle is prepared at the time of upanayana. lshilta isanother kind of grass which is similar to Munji grass. Whilepreparing the Munji girdle, one has to remove the lsltikt't grassmixed with it. Similarly, God who is present as inner controllerhas to be distinguished from la who is his body. It is theknowledge of this distinction that is very essential for liberation.This distinction is clearly brought out by pointing out that twodistinguishing characteristics of God viz.. Sukra flawless andAmrita immortal.

(ztmniiwsfiinfiznniwfitwmfifitwfimatgmzfitmimflttstgafim tat-gm in, semi xii-Wmitt

tiimlitmmmmtfinmmi(iii) gil'fSi-i m ii? as Wit fiwifimmatftfi

mmfimtpsfitfittvm)

(sittinnorirfiwitgnamfitmtmfiwfinmmMm ummmnism“

(mirrgrfinétsfingrfinzfitnfififimfikgfiu 1MB.)

(5) This verse does not mention the distinction between bodyand soul. After so much of discussion about the distinction

1mm 113

between body and soul. This distinction is not denied by anyphilosopher excepting the materialist. Therefore, there is nospecial need to mention it at the conclusion. Therefore, it is thedistinction between the God and Jivas that is mentioned here.The distinction between Eva's body and God is also notmentioned here. No philosopher has ever envisaged the identitybetween liva's body and God. Therefore, denying such identityand mentioning the distinction between liva’s body and God willbe irrelevant here.

Further, .I'iva is not angustharnatra. This epithet is always givento God in Upanisads. Therefore, one who is to be distinguishedhere is not the soul from‘ the body but the God from the soul.

timflnttkme'itrrmfinrhrfimflwnwémfim |=rdhlsgmmlafirfimitrr sen | (M.B.)

(6| Sri Sankara, however, interprets this verse as mentioningthe distinction between Antaratman [God or Brahman) and Iiva'sbody.

31W: 35W W qmi wherfir nit nfirfier, iimmmwérfwirmm: (so)

As already pointed out above, the question of identitybetween the God the inner controller (antarz'ttmal and Jiva's body(Sva Sarita) is never posed and there is no need to solve it bypointing out the distinction between God and la’s body.Therefore, this interpretation does not suit the context. lt is akopointed out above that the distinction between soul Uiva) andbody is also not intended here as is clear from the next line ElMW lt is only God who can be described as 313? andear. Moreover. Jiva is neither sigma’, nor WW. Therefore.it is the distinction between God (WRIT 3'5‘) and Jiva

114 PRINCIPAL 11PM

(designated here as W in the sense that he is controlled byGod) that is mentioned here. Jiva is designated as film‘ inUpanisads such as ‘WW m’ This epithet is particularlyused to indicate Jiva’s dependence on God, even after liberationwhich is the theme of this Upani5ad.

[ll-348] Exp]. (1| The Upanisad concludes with the phalafirutithat Nachiketa achieved the objective of his third boon.

(MW-WWW"

ifimfiwfiqfi' WWWMm:fiwmwwmmfitew

u aft: ||

WmThis Upanisad belongs to Pippaladasakha of Atharva Veda.

God Vasudeva is the chief deity for this Upanisad. Prana ere, aresubordinate deities. Pippalida and Katyayana etc.. Six others arethe sages. The Metres employed in different sections have to beascertained separately. ,

Katyayana etc., Six sages put six questions to the sagePippalz'ida in this Upanisad. Therefore, it is designated asSatprasnopanisad. These questions relate to the process ofcreation, importance of Mukhyaprana, Omkara and SodaSakalaPurusa.

5N1? ERR

SIX SAGES APPROACH PIPPALADA

WW mar-t: W W: W? Inflf:WWW:WW:%EHHW:mfimfimfimrwrr: WiiamilqtqdlfihfiMWWHIQII

Sukeéa, son of t'iradvéja; Satyakama. son of Sibi; Gargya,grandson of St'trya; Kausalya Asvahiyana, son of Asvala; Bhirgava,son of Bhrigu, born in Vidarbha country; Kabandhi. son ofKatya-these Six sages who had studied the Vedas deeply, whofollowed the Vedas devotedly. and who were desirous of knowingthe highest Brahman approached sage Pippalada carrying theSarnit sticks in their hands, with the hope that he would certainlyexplain the Brahman l'ully.

m, mu.urmlsms

THE SIX SAGES ARE ASKED TO OBSERVEPENANCE FOR ONE YEAR

MKHWIEFWHWWWWlmgwrwfifiim: misfit-rmtfinan

Sage Pippalfida told them : You reside here for one yearperforming again penance and celibacy, having faith. Then youask the questions you like. If I know l shall tell all that I know.

KHANDHI KAWAYANA PUTS THE FIRST QUESTION :

From whom are that: created beings hurl 2

WWWWWImgfirewmwrmzmmgfilflaimmmmfizfimwfimafimamuThen, Kibandhj son of Kityfiyana approached Pippalada and

asked : O Revered sage! from whom are these created beingsborn ‘.7 Pippalida told him- Prajipan' desirous of creating beings,meditated for it.

FIRST COUPLE IS CREATED

afigflgwmfilrfiqmviirfimfihrgwm=emfilanfiahzirsmfirfiiiqamnml

He created a couple-male and female-Vin, Rayi and Prana(Bharati and Mukhyaprana). He thought that these two wouldassist him to create many beings. Prina entered Aditya andassumed the name Aditya. Rayi entered Chandramas andassumed the name Chandramas.

mm "7

CREATION OF MATTER AND OTHER DEITIES

rfiqlqarsilqnlimflfiwrfinmmmqmfirisfinfiiwmmrfingnfisth

mmwwwmeawmewswhtmrfiqgsfimituau

Rayi is all this that is Mirrtn. Amflrta is Prana. Out ofthe twoMfirta and Amiirta, Murti is Rayi. -

Now, when the Prana present in the sun rises and enters intothe east, then,_ he places the eastern deities into the rays. Whenhe illumines the southern. the western, the northern. the above,the below, the central and all, then, he places all deities ol' therespective directions into the rays.‘ I

GLORY 0F rm

tr ‘Namfirst“: mam lflam-fi'mi Enlist we‘: wot unfit?mlW: WW: strut:q: || s llThis Prana present in Aditya is Viévarfipa-of full form, he is

Agfti as he takes all in, he is Vaisvénara as he relates to all men.He arises to assist the creation of all.

This is clearly stated in the hymn ViSvan'ipam etc. I-le isVisvan'rpa-of full form, he is full of rays, he knows all that iscreated. he is the abode of created beings, he is the chiefilluminator and the cause of heat.

He has a thousand rays, he ‘u in hundreds of forms. This Pranabeing present in the Sun, arises to assist the creation.

"8 PRINCIPAL UPANISADS

PRAJAPATI IS THE YEAR, RAYI ANDPRANA ARE TWO AYANAS

mimzlmiimiwufizitWWIaWWIHWWMW:W=WWIWQzfifizfiqm'ruten

Prajipati presides over the year. There are two halves of theyear viz.. Daksina and Uttara-earlier and the later. Those whoperform sacrifices. gifts of food etc. and other activities with adesire to obtain routine results such as progeny, they get theDaksina path only and go to Chandramas world only. They returnto lhis world again. Rayi presides over this Pitriyina the Daksinapath.

KNOWIEDGE AND FAITH LEAD T0 WTARAPA'IHA

Wmmmfimmfimrfiar-Irfimfit

err: mmmqiewimwimmgmmia-‘aqfiiwflfliqtifln-

mfiaimfifirmgztflarligfifiwqtafiwefififlv'rWWW" e n

Those Who by penance. celibacy, faith and knowledge enquireabout Aunan go by the Uttarapatha and obtain Aditya world,Then, they obtain Brahman.

sitmnsnonmsm ll9

The Brahman is the abode of deities, immortal, fearless, andthe abode oi liberated. Those who go to him shall not return.Since Aditya prevents their return he is called Nirodha.

It has five feet (five seasons), it is protector, it has twclveforms (Twelve months), it is skilful, it is placed on seven horsesand six spokes. Some say that the Southern half of its rainyheavenly path is their goal while the others say that the Northernpath is their goal.

PRAJAPATI PRI'SIDFS OVER THE MONTH, RAY! ANDPRAHA 0N THE TWO HALVES 0F THE MONTH

niritfimfiuawmwrfiugmmwumfiitnnrsfigeifirlWWImitosiWHmPnsi-smvimfi'tirtfiuMmqirrmfirfifiwwfigwfiusn

Prajapati presides over the month. The black half of themonth is Rayi, bright half of the month is Prinz. ‘Therefore. thosesages who desire to go hy Uttarayanapatha perform the sacrificesin the bright half. Others in the other half.

Prajflpati presides over the day and night. The day is Prina.The night is Rayi. Prajapati presides over the couple. Prfina ishusband and Rayi is wife. Those who enjoy their wife during theday throw their vitality wastefully. Those who enjoy during thenight maintain their celibacy.

mAJAPm emits THROUGH noon erc.Wzfimwfizmirsfiniimwfimmzm

tfitqitimqfiafiwfirhfiwznfil hwriiétr

1w PRINCIPAL UPANIIADS

“on hi aq't m1? fig rm? ll'fifi'iFU m fifih“on =r its fimqri mmfifi || to n

Prajz'tpati is food. Vitality is produced from food. All createdbcings are produced from vitality. Those who know this act ofPrajipau' get good progeny. ‘They attain Satyaloka. They performpenance and. observe celibacy. They are truthful. They attainVailnmtha which is aprikrita. They have no erookedness,falsehood or deceit.

:fim m

13m H:BHARGAVA ASKS THE SECOND QUESTION

wiiwlilaifi:uw'|mwéqtmmfiwfinmmmfilanymiarfiszfi n t u

Then. Bhfirgava ol' Vidarbha country asked Pippalida :Revered sage! How many deities assist the sustenance of createdbcings ‘P Who, among the deities assist revelation of objects?Who, among these deities, is superior '2

THE DEI'HES THAT ASSIST SUSI'ENANCE ANDILLUMINA'HON

MHWIWQmwfiWm:Wamza'gzafiawhmmnfiwfilmwmmfiqmrwtfituqu

Pippalida told Bhi'rgava : The presiding deity of Altifia is thesustainer. The presiding deities of air, fiIC, water etc. are also

MmMmramsm 121

sustainers. The presiding deities of the eye, ear, etc. reveal theobjects. (These sustain and reveal only with the support ofMukhyaprilla].

Once these presiding deities thought they would sustain thebody, entering into it independently. (Without the support ofMukhyaprina).

MUIGIYAPRLHA IS SUPERIOR AMONG THE DEITIES

EFL ski: m saw t at firmw: we“mswifiwwwfiumnfifilirwwmwe ‘Wamwatw.qitaufitafiiasfiwfiuiqwsfiufiutu

Mulchyaprana the superior among deities, told them : Do notbe under the delusion (that you are independently sustaining andilluminating). I, having arranged myself into five aspects (prana.apina etc.) enter into the body and sustain it. The'deities did notbelieve him. Then, when he moved out of body, as it were, allother deities moved out. When he re'turned all others returned.

THE OTHER DEITIES PRAISE MUKHYARMflA

aw WWHill eat-mat |mmqqiqqsfifi | Gar-flag: titsfifiitmarzswiqafintzirsfimfi'zrqff'zrwifinwfiw3133M {fish rfiiir: W'11 || v n

Just as when the queen bee moves out all other bees moveout, and when she settles down all others settle down, similarlythe presiding deities of speech, mind. eye. ear, etc. moved out.and settled down. They were delighted (by realising thesuperiority of Mukhyaprana) and praised Mukhyaprina that he is

122 PRINCIPAL ummsms

Agfli, he is Sinya, he is rain-god, he is Indra. he is Viyu. he isPrithivi, he is Rayi, he is Mtlrta and Amurta, he is immortal.

mammfimfiafisfifim ia'twifimrfitmtot it i'st it t

mmfiainfiqnfigfimwmfiamqafimrfifisfitWW:WM:HWWakimwmmfinmt

Just as spokes are fixed in the nave of the chariot, all otherdeities find their support in Mukhyapriua. The Rg'veda, Yajur-veda, Sz'tmaveda, sacrifice, kshatriyas. brahmanas all find theirsupport in Mukhyapn'tm.

You are Daksha etc. Prajipau'. you move in the womb, youget it born. 0 Mukhyapriua! these created beings are yours. Youreside in them with the presiding deities of eye etc and supportthem.

You carry the sacrificial offerings to God. You carry theoblations to manes. You are the support-for the conduct andtruthfulness of sages Atharvfingiras.

sawimvrmvirsfirwfi'rfimmitiqtfira'rvirfimiwfitztWmfiqiwimuwrhmuWWWIWhitmfiwwmfiumm:fin=imfw=nnau

O Mukhyaprfina! you are Indra. you shine with brflliarice, youare Rudra, you are protector, you move over the heaven, you are

“mm IB

the sun, you are the lord ol' planets. When you rain, then, thesecreated beings are delighted with the thought that they get plentyof food. O Primal you are Ekarshi the seer of Atharvavedadevoted to his vows. You are the destroyer of all, you are theLord of all pious people. We offer you food, 0 Matafisvan! Youare our father.

whitifistfifiatqtfifiqtigfilmmfitiflfltfifiiaigrslitatitumflfifiifisrfifimtlufiwgflqaflwsiistfiitfiwumu

O Mukhyaprana! your person that is present in speech, ear,and eye, and that is extended in our mind, make that auspiciousto us. Do not move out of us. Whatever is in the heaven, that is,under the control of Mukhyaprfina. l3rntect us like motherprotecting her children. Bestow on us wealth and wisdom.

ifi WITH:

W: Int:ASVALAYANA ASKS THE THIRD QUESTION :

horn whom Pram ts born 2'

WEW:WImgtt'ttrmvirvrninmwmfwtnflhmmfi

st stfiflw aisi srfiafi | amt-flit t mi mfitafiMINI!

Them Asvalayana of Kosala country asked Pippalada : ReveredSir, from whom is the Mukhyaprana born '2 How he gets into thisbody ? How he disuibutes himself and settles in it 2 By what

124 mmcum. 07mm

means he moves out of it ? How he holds the external objectsand how he holds the things in the body.

PRAHA IS BORN FROM GOD

mmwmmmaemmWWImummlmgsiwmwfinfiazm

ll?"

Pippalada told him : You are asking extraordinary questions.You have studied the Vedas deeply. Therefore l will tell you.

This Mukhyaprina is born from Paramitma. Just as theshadow of a person is entirely dependent upon him all beings areentirely dependent upon Parama'mna.

MUKI-IYAPRANA ENTERS INTOTHE BODY BY THE WILL 0F GOD

WWIw mfimfigq fifigh m mm

mfisfifi ‘aim m WWWWe emit' ll 3 ll

The Mukhyaprfina enters (into the body) by the will ofParamitmi.

'Just as a monarch employs the officers saying that yousupervise these villages and you supervise these villages, similarlyMukhyaprina places other prinas separately (in the body].

“Wig:ifigamfiwwim:wirfiainufiigmzlwfiqflgwsiafiaqfimfimmfiirWfingfifiqwaimrnvu

SAMMIDPANHAD US

In his apana forrn he remains in anus and the organ ofgeneration, as prana himself he remains in eye, ear, tongue andnose. In the middle he remains in his samana form. This samanaassimilates the food eaten. Because ol' this assimilation of food,the seven jr'tinendriyas function. The sell‘ is at the heart.

mammovrsrnnouenSEW-TWOTHOUSWARTERIFS

whim? WI tmii ‘mi m mfiMlmwfilmzwwfiwfiwfiwwgimmiwujwmuau

There are one htmdred and one arteries in the body. Each ofthese have hundred branches. Each branch has again hundredbranches. Thus, there are seventy-two thousand arteries in thebody. Prina moves in these through his vyana form. ‘Through oneof these arteries viz. Susumnz't, Prana moves above through hisUdana form. Through this, he leads Jiva to Svargaloka by hispunya, and Narakaloka by his sin. By the two viz. punya andpapa, he leads him to the world of men.

MUKHYAI'RANA lS PRESENTIN ADITYA maiso

WI§W:M:WEGWW:

gfiwiqtiqathwgswnmqmmmmmWzfimmzlmgwmzwmW: us ||

'Multhyaprana being present in the sun outside, assuming thename aditya, arises. He favourably responds to the prina presentin the eye.. The apana present in the prithvi sustains the apinapresent in the man. That which sustains a'tkisa is samz'tna. [Thissustains the samana in the body). The vyina sustains the air

126 mam. unmnm

outside. (This sustains lhe vyina in the body). Udfina sustains thetejas outside (this sustains the udiina in the body).

Therefore, when tcjas is extinct (in the body) one is deadwith his senses getting merged in manas.

MUIGIYAPRANA LEADS JIVA TO THE RESPECTIVEWORLDS AFTER THE DEATH

WWIswrén-mgmmmafi“fin

swifimmviazwmmtfisqthwfilfiw{Elfin“WWWQEWIWfiwsmwfiamqmqufiuwuThe Jiva goes to Pritna With the thought with which he dies.

Prana in his udina form. accompanying God. takes jiva to theworld as per the last thought of that jiva.

He who knows Prinz in this way, shall have unbroken progenyand attain immortality. This is sung in a verse.

He who knows the birth, functions, places. five-fold extension.presence in the body and outside, will attain immortality.

{Q gm Est:

iii: 5W:GARGYA ASKS THE FOURTH QUESTION

wfifiqlfivfiwfi: w | WWWmmmlmwsszmmfilwwwwfilimuiwfifimmfiflfintu

sammrmm 127

Then Gargya, the grandson of Sfirya, asked Pippalada :Revered Sir! when the man is asleep which ol' the deitieswithdraw their functions and which continue to perform ‘.7 Whichdeity shows the dreams? Who experience the happiness duringthe deep sleep state ? ln whom all find their suppon ?

DURING DREAM AND DEEP SLEEP THE SENSl-JS ANDTHEIR PRESIDING DEI'l'lES DO NOT FUNCTION

“it 113'q | 1m In"? n'fiq'lfisi-WFF we: ailW fit mW at we: infill-Jr z itmi \R 2% new |

hwflfiqtfiwmfiwfimfiwmfiwW mfimir W3W =r fiq'ifi innit Hfithrqmtit

ll 7t ll

Pippali'ida told Gargya! 0 Gargya just as when the sun sets hisrays appear like gathered in the orb of Sun, and when he n'ses,again they appear like spreading, similarly, all deities presidingover M's body and senses gather near the great God present inmanas during the dream state and present at the heart during thedeep sleep state.

Therefore, Jiva does not hear, does not see, does not smell,does not taste, does not touch. does not speak. does not take,does not enjoy, does not excrete. does not walk. Therefore, theysay he is asleep.

DURING THESLEEP PRANASDOFUNCHON

W Wit wrmfi | misfit x it 11'1qWWMIMWWmmuWWWHWWEWWgems-itzmmqiwmi'flwfin 3 u

128 PRINCIPAL UPANHADS

In this body, during the sleep, pranagnis are awake (function).Apana is garhapatyagni. Vyana is daksinagni‘ ahavaniyagr'n' isprana. Ahavaniya is made from garhapatya, therefore, it is prana.Sarnana is called samana because it provides inbreathing andoutbreathing the two offerings regularly. Manas or JIVa isYajamtlna. Udana provides the result of the sacrifice. Udlina takesthe liva every day during the deep sleep to the Brahman presentin susumna nadi.

THENATURE OF EXPERIENCES DURING THEDRFAM

whim F-liW l mimgwdit griermgtfigwgmmgwfil

rimsrgfiqrgriqrwqfigwgwmmlwfiwh'mlfitl

tr 1m mow mart h: Film mfit t awWnfltgeiwfinv ||

During the dream Jiva experiences happiness and sorrow. Hesees whatever he had already seen. He hears whatever he hadalready heard. He experiences what he had experienced inanother place and in another direction.

l-le sees the seen and not seen (not seen in this birth), hearsthe heard and not heard, experiences the experienced and notexperienced. the presem and not present. He sees all assuming allkinds of forms lman, animal etc. forms).

When Jiva is enveloped With the divine lustre. then, being indeep sleep state, does not see the dreams. At that time, Jivaexperiences bliss due to his close presence with God.

DURING DEEP SLEEP ALL FIND THEIR SHELTER IN GOD

ktwqqifirqlfiqfiwfisfilqiximifiWmfiuatgfiitqgfifimmwmmww

SAMMNOPANHAD 129

Wammirmwmmmwagamqtitiiqmfiqmwsnawqmfimfiw‘ amwfifiaw'wmfiwwhwmw'qmfisrmiwwwmwfiwammwgfiaWafiwqwiawafiwfitfiafiawqmmfiqnfiawsttmn

o dear! just as m: birds find their shelter in the tree of'theirresidence, all find their shelter in the supreme God.

The gross and stinle earth. the gross and subtle air. the grossand subtle ijtflsa, the eye and its objects. the ear and its objects,the nose and its objects, the tongue and its objects. the senseorgan of touch and its objects. the speech and its objects, thehands and the objects lo be taken. the feet and the destinations tobe cOVeretl, the anus and excretion, the organ of generation andthe joy, manas and the thought, buddhi and the intellect.aharnkara and the sense of ego, china and remembrance, chetanaltejas) and grasping of objects, prana and all that is to besustained.

GOD HAS BETOWED THEPOWER T0 SEE ETC.T0 THE SENSES

wfimemfiarmmfiarwitwmlfimmguruafitimmmfiagwqq

Hilimihfifilfirm-flimflmfli:mfiWWI

I30 mu. trumps

WW mgtfiw tr His: Wrfiiirfi u t u

He gives the power (to the senses and their presiding deities)to see, to touch, to smell. to taste, to think, to know, and to do.He himself sees. touches and so on. He is omnisu'ent and isinfinite.

He who knows him as not affected by avidyi, does not possessprilttita body, has no prikrita form but possesses aprz'ikrita andpure form. he is irnperishable, and as the cause of all, attains theinfinite.

The Iiva the indriyas, and their objects together with theirpresiding deities find their support in Aksara the supreme God.He who knows this Aksara, knows all. He attains the abode of thelord of all.

Qfi iii: ‘SH:

mum:THE SIGNIFICANCE 0F 'OM'

wifiilw:mn:WIa it aim-{wingigmtmmfiwmm

mahmmfiiwnwwuqniammqimiqm:m

fizfiifiirmwmfirfintnThen Satyakima, son of Sibi asked Pippalt'ida — ‘Revered Sir.

among men, which world one attains, who meditates upon Goddesignated as ‘Om’ with the hymn ‘Om’ till the end of his life"!Pippalfida told him-O Satyakfima; both Parahrahman and Apara

“TRASNOPANHAD 131

brahman {Lord Visntt and Chatunnukha Brahma) are designatedas 'Oln'. Therefore, one who meditates with the hymn ‘0m’,through the path of this meditation, attains them.

ammqaawmnmwm-

WI amW{misfit |n: 31h’ fiwfivr ehfifiilfiqmiw qt’ We a

mqinmhwwfim Hirfigqfirqirzinmfifijm: it umfimfiqir anal“ |

trEmmqi 3R5“?W n q nHe who meditates upon God as conveyed by one syllable of

‘Om’ will soon be born again on the earth, called as it were, byGod. He is carried to human body by the presiding deities ofRgveda. In that human birth he will practise austerity, celibacy,and faith, and enjoy glory of the same.

l-le who meditate: upon God as conveyed by three syllables of‘Om’, with the hymn ‘0m’, will reach the sun. He wilj be freefrom his Prarabdhakarrna like a snake being freed from its oldskin. l-le will be carried to Satyalolta by the presiding deities ofSimaveda. Then, receiving instructions from ChamrmulthaBrahma, the highest among souls, he will see the highest person,i.e., Lord Visudeva present in the bodies of all souls.

fifiwmlfialwwmsrgsnrwhmmfiagwufimgmwmwnrgmngmgwmi'rqzlmmmfimmml

l32 acmu. uranium

mitmfifiqmfimfirfifimmmafifillltll

There are these two verses :

The three syllables of ‘Om’ employed separately, or only withtwo connected, recited in the high, low, and middle pitches willlead to returnable worlds. But if the three together are wellemployed, the wise meditator will not move away ll-le will attainnon-returnable world).

The meditator (with only one syllable) will be led to the earthby the presiding deities of Rgveda, (with two syllables] to theintermediate space by the presiding deities of Yajurveda, and(with three syllables) to the world, which only the wise know, bythe presiding deities of Simaveda.

He who knows (‘Orn' with the three syllables) will attain theSupreme God who is tranquil, unaging, immortal and fearless bythe knowledge of "0|n the supporter

stamina.

miter:wno is Sonnsrumtjt PURUSA ‘z

wingimmmqswnWWWMWWGWIW W 36s amt | ii W ma l ail-é

mmfilwirfiviwiitwfifitlmqhgwfiqlsqnwfiqzfimfinqi

mlswfimmli'rarwrfimlgwrfiuzn

samlmmmsan 133

Then, Sukeéa son of Bharadvz'tja asked him : Revered Sir!Hiranyanibha a prince of Kosala country approached me andasked this question- Bha'nadvija you know Sodasakala Purusa,teach him to me.

l told that prince, I do not blow Sodasatali Purusa. II l knew,why should l not tell you. He who speaks untruth will perishcompletely. Therefore, l cannot speak untruth. 0n this reply, theprince silently mounted his chariot and left.

[ask you now, where is that Sodasakali Purusa?

MHQHNI'Wmfiislwqgs'itm:muss-flirt ' _

tr {stairWsawh'ufiwrfit BifilF-LEITstfifiirlrfiswmflfitsmmflai 1i mg: flirfirw: W

mfiafiwflfiimmfigwwqu a ||Pippalida told Bhiradvaja : Here, within this body that Purusa is

present from whom these sixteen kalt'ts arise. (At tltecommencement of creation), the Purusa pondered as to, at whosedeparture shall Idepart. and at whose settling in shall l settle in ‘.7(who has adetpate devotion and knowledge of me so that he can bemy instrument). Then, he created prina. From prina he createdfaith. ether, air, light. water. earth, senses, mind, food, vitality,austerity. hymns, deeds the places for the senses, and names.

‘titan: w: tum: m: agimnsinwfififihmiamisgzfilislwalqfiqfiagfim:qmmgsrimtfiwfirfitfiqmimfigssrzsh'sirstirlttsfisst-ieqntwfiu a n

134 mmcmtl. urmlsm

Just as these rivers flowing towards the ocean, on reaching theocean, become unobservable but still their names and emityshipare declared as distinctly present in the ocean by the wise, soalso. these sixteen kalas of la (being liberated at the time of theliberation of Iiva) moving towards the supreme Purusa andreaching him, become unobservable (for ignorant]. But still theirnames and entityship are declared to be distinct by the Wise, andthey remain in supreme Purusa (entirely dependent upon him).

concwsron or ms'ntu'cnou 'fiafiflizlwwmqmqfiqsrfifiarnnavigatiitzwmihqwfiwmrfiumilqfiqmimitaqwimizm:mfilhm:fiifi=tzfimq‘tst=tmfiflm:qiqli

mfil ‘w:mfiw:=nr:mfiw:tKnow that Supreme Purusa in whom the presiding deities of

Kala find their support1 like the spokes in the navel of a chariotwheel, s0 that the transmigration may not affliet you.

Pippalfida told the six sages ‘l know only this much, beyondthis l do not know.’

The six sages honoured him (with prostration et and saidyou are our father. you enabled us to overcome the ignorance.

Salutations to the great seers; salutations to the great seers.

WWW:WWWWarmrfifirfirr'.m"

snmnsuommsm 135

NOTES AND EXPLANATION

EMT SDI:

[H] Elpl. (1) invoei'rrwfi awhm, infirm-@1351?-rim, qr arr-wisp um.)

(2) Q are More: Mammals: | urn(3) Carrying Samit sticks in hand while approaching the

preceptor is a religious practice.

[l-3] Expl. (ll Though Kahandhi Kityayana was the last amongthe six sages listed, his question is considered first. because. it isthe basis 0f all other questions.

(2) The cause asked here is the efficient cause or the agent.gaff firfin'srrmrrgwq | (J.T.)

t3) arm-21m: Hill: rim | m.)l4) In this context some W, WEI‘, or 31R‘ are possible

alternatives. Among these W cannot be the creator, because,it cannot act without the support of a W. 1TH’ also cannot be thecreator as he is ‘RH-‘=1. Therefore, i411‘ is the only feasiblealternative. The questioner has these points in mind.

mmmnsmmwrnrmnmama. | amfiifisimhm renninWmlm=mrmrrrfiwnmlun

(5) Herelfilqfi’ stands for qrimr, semi meme m:trimmer.) '

[H] Exp]. (Ii Mukhyaprana and Bhirati are the first male andfemale created by God. Rayi refers to Bhfirati and Prana refers toMukhyaprfina. rfirr-finrfimfifi mots, WWI arr.)

136 nntcm'u. tmtnmms

[2) These two assist God in creating beings. God will enterthese two and create beings. ‘Zia’ aiifi'fq BTIE WT: W l 51h imfiWm: sh l urr.)

(3) Having created these two, Prajipati creates Aditya,Chandramas etc. Then these two enter them and assume thesame name. God enters these two and creates further. WNEHTam {kg inn: WTRFFTHT attfir-Ii srfirir w t tfilfiWm wfit snfizr i113 | um] '

[t-s] Exp]. tn Min-ta here stands for inn, wt and m.Amt'trta stands for Prakrti. Rayi and Prina being present in thesetwo Mirta and Amt'rrta assist Prajapati for the creation of othercreated beings.

Mummnrrflihmnfirwrfinwfimmtfifimt(J-T-l

rfiwitwrgnmmfigwwfitgmsfiuarhmmfimmflilfliiffifiiwfifimlfll)

(2') mi-mfiaw snvn | 11.1".)(3) The deities referred to here are :

East-Indra, Agfii with their wivesSouth-Yuma, Nimi with their wivesWest-Varuna, Vayu with their wivesNorth-Sonia, lsina with their wivesAbove-Garuda, Kima with their wivesBelow-Sesa. Mitra with their wivesThese deities are also called‘ Prana in this verse since these

also assist the creation of beings in the respective areas.WWmsntm t

5mm [37

IFm: 91W: zfimw m::m wrung 1mm: qim lmmW |mmh M: mi wfir fifir Ml 1MB.)l4lmvfiil=—mfifllm| flammfifiimsfir

W: | 4101.1[H] Expl. u) fiwtm-Imixm, mium-fiwr-mmW: WI (J.T.l

(2) Wm: wfiwr mfifir $13 if ‘FR'H full of rayslJ.'l‘.l

(3) Rayi assisting creation also should be similarly understood.\zi iawfir fiwm: 2w wfi afiqfimfizfm mfirfirfiia-WI 0.1.1

[l-7] Exp]. (l) iipati presiding over lime creates beings.Rayi and Prim preside over the two halves of time and assistPrajz'upali.

Mi’mm wmln firm? I (1.1:)l2) m=-m= H, WWW-‘WWW, gall-m

ml | 0.1:)(a) IFRH W:-fi'qmrfim°rl (m[HI] Exp]. (11 m-film WW= |

[2| Wm WW 1W: WEN: fifmWW I Aditya is called m'rodha betause he preventsthe return of those who go by Uttariyana path.

138 MGIAL [PM

(3) Prfina is the presiding deity for Uttariyana. W11Wm rm \zir Wm I urr.)

(41 mini-211W w mm | HM: trlzn aizmm r'r WWI

Mir-W: 31W: 1mm m HIWW-imfim wfir: sfirmfinmW

gm“? finij3mmml mm-?fiuTz, “a W: l (LT)

[l-9] Expl. ll) Prajipati creates, presiding ovcr the month.Prina and Rayi assist crcation during the bright and black halvesof the month respectively. Same is the case during a day,consisting of day and night.

sir-Mir: Wm: qwfit | mmmm=mfim=|WWW-{I (1r)(2) Bcforc Envi QT W etc. the following has to be

undcrslood-m iIT 9W: l qfia BTW: WW|

(Kb-i

(atmmfiqiqfilmmmflfinim[no] Expl. m Mir Mm m= W l (m

ifipan' creams beings through food, being prescnt in the same.

(2) smfin m-fi, m-wfkr(a) W:-wa‘m=, fim-mnh: weir: W: |

(J.T.)

unmwvmlsm 139

iii-“'1': H:

[ll-1] Exp]. (I) The question asked here is, through whichdeities Prajipati provides sustenance and illumination of objectsto the created beings. 5HWtrim SFIIFIT fiwiir fiq'q-mzi w infirm m1 | 0.1.1

(2) 1n the course ol' the first question creatorship of Prajipatiwas asked and explained. In this sec'ond question sustenance andillumination are explained. ‘trim mm IWWI [LTJ

(3) Superiority of Mukhyaprana over other deities wasexplained in the course of the first question. This is further elabo-rated here. M WWeWWW: | (1.1:)

[ll-21Expl. ("811$t m: I‘??? W12 |(Kh) The presiding deity of Ame and the presiding deities of airetc. assist the sustenance.

tzt Here the other presiding deities listed in the passage Wif Ifi'q'l zllilT if etc. are also to be understood. Thus alltatvibhimr'inidevatas are _to be understood. Mulchyaprina headsthe list of these deities. ail? WW ‘I'm if WT‘?mm WW: W211: mimi (Kht

l3) The presiding deities of eye etc. reveal the objects. Theothers SllSlilill. fig W: W: s3 miss: :fiamtUT.)

(4) In ease Mukhyaprina is not understood here, thequestion-who is superior among these deities-and the answer-Mukhyaprina is superior-will not have a proper reference base.

(SI Viyu in the passage WW: etc., is ‘@513, W?WWmé? W: l (M.B.)

140 PRINCIPAL urmsms

(6) Wit-m anew-WWI (1.1:)[ll-3] Exp]. (l) This story is intended to show that it is

Mukhyaprina who chiefly assists Prajipati for the sustenance ofbody and the illumination of objects. and other presiding deitiesassist only with his support. WM’ WW WWswirl

[ll-4] Expl. (1) Here 1m edit: m, convey that Mukhyaprfinaresides in Agfti etc., assumes the names Agfli etc. and enablesthem to function in their respective way. WIT: a’ in: Ha‘!WMWWIQWI (1.11)

[ll-5] Expl. (I) Prajipatis referred to here are Daksha etc.,Prajapatis.

(2)rr3fqrfit40iw§‘mrq1itfi,rliIW-nfifirqiqainari'rfi |

min-igufifln, W=W=mm: l (1.11)[ll-6] Exp]. (1) warms-W15‘: m, firm m1

WI (1.1:)

[11-1] Expl. (1) (IQ-1113:, Herr-m1 anw whim, film-rrm'r 1 '(J.-r.)

qifi'lr: H:(111-11 Exp]. (1) malt-WE

[Ill-2] Expl- (1)film-Wmmrilzfiwmfim-“(I 1LT.)(2) W:-W:, sift errant-m | (Khl

“MMNOPANISAD 141

mm, aim-Wm | (Ion[lll-3]Expl.(l)1Ff:—QT i'sr ‘fir i'itfir' gin, 1mm at?! sfi

ml (um minmWm sfi m1 | (1.1.)(2) Then are two aspects of WSW. Ono arises fromW

and is different from him. The other is Mukhyaprfina himselfextending in five ways.

(012%?l @mfisfiflmlmi mfifirl (m

(in W= W W W WWWm m ‘1'15 wfig m | mm WW anWWW: | urr.)

[Ill-4] Exp]. m gm? mi “mm-1" aqfi in mm: | urr.)12) mmW:W‘1313M (mmm aim-“fin: | um)

[Ill-5] up]. (1) WEE-m W 1151i mi m‘mmm lgmwinfinmmml (1.1:)

(2) fifivimwm, Wm WI m.)(simmwwwggwmdnfimfin 0.1".)(4) Prina loads lIva lo moksha or liberation also. e-n W

qr ml 0.1:)

[Ill-s] mp1. (u (i) W 12w mam mir 1%: mM=mm|manfim=mw= wrgw'mwmnfil1LT.)

li)W=mW@WifiTIfiH1TBN%I W333’:qmwn| WWI (1.1)

142 m“. UPANISADS

(2) {fit-ant In 2mW I tn.)

(3) MIL-WWII, tfifiml (1.1'.)[Ill-7] apt. (1) ‘the: mWe haw-Ham, aim

WWm wrfit | 0.1".)

(2) mitt-W“in, m1 finer-filament: (1.1:)

ig'l: H:[IV-1] Eitpl. ll) ln the previous sections it was pointed out that

Mukhyapr'ina etc., are entirely dependent upon God. Now it isbeing explained that not only during the waking states but evenduring the dream and deep sleep states these are dependent uponoodJMfiTt-twwfimfiwwl whewmzqifimWalfiggnfr W; | WW,mmgift-Zn | arr.)

(2| The withdrawal and functioning mentioned here, are thoseofMsresulting in the withdrawal and functioning oflndriyas.

t3) wit lithe: | whit-<11 | (1.1.) The word em refersto both the dream and deep sleep states.

t4) mmfifirthfi | um(s) WW3mWthe:W: |

UT.) Since all senses are withdrawn when one is asleep, thequestion is asked through which Indriyfibhiminidevati one seesthe dream.

(6) When one is under deep sleep, he has no contact with theexternal objects. Therefore, the question arises as to whoexperiences the happiness during the deep sleep state. m 1

‘Amm [43

mmmimmmnwmmwMinuteman.)

[IV-2] Expl. ll] The deities gathering near the highest God inmanas and hn'daya during the dream and deep sleep implies thatthey do not perform their respective functions. This results in therespective senses withdrawing from their functions. El?m33’rm? l Wmslit mi mafia-W 5% |1LT.)

(2] During the dream excepting Manas all other senseswithdraw. During deep sleep even Manas withdraws. F4? Tril-wfifiimqfifiw= lggiirg mfii err.)

[3) Dining the dream the deities gather near the highest Godpresent in Manas, during the deep sleep present at the heart.mm infir fish 35th mm n fiwir mafia l(LTJ

(3) =r {unfit =r mfir etc. directly mentioned in this passageare the withdrawab during die dream. During deep sleep =r {a =rW 11m etc. have to be added. (M.T.)

(SI During deep sleep IlVa goes to the highest God. ill": Ffiqiiimiirfi l fimreihwim'faqfin 0.1.)

[IV-3] Exp]. (l) Here the question :— Who are awake whenone is asleep-is answered. The prinas i.e., apana, vyina, prana,samina. udana are awake, that is to say, these ftmction duringsleep. Among these, apina, vyina and prana are treated as thethree sacrificial fires : garhapatyagfii, anvfihfiryfigfli (daksinigfii)and ahavaniyagr'ii. Sami'ina is treated as adhvaryu and udana asudgata the two sacrificial priests. Manas orl is Yajamana.

m awn-WWWgrifir | in.)

144 mu.mm

m mm: mi“ W: man (1.1‘)t4] Wm wrm | (Kh)[IV-4] Expl. (1) During the dream all other senses are

withdrawn. Only manas functions. Therefore, la experiencesdreams through manns. WW: Hi WK Wmmafig'flltxh)

~t21'z'rfi1rirmmhfi'1'élfisflflfimlmh)marfiqwfizz'arze'wmml (Kh)WWW WWI (Kh)(slitwrwmfir-rtxm(slmmfimfifirwfirmmmfimmvfiqé

11$ WWmm magi}? dfillKhl

The expression 11m refers to ‘fl? here. This is because of thesimilarity between the W of God and Jiva. Both are W.The ordinary sense of nth‘ i.e., WT cannot be taken herebecause the jiva that has gone to the God present in susumnfiduring deep sleep state has no gross b'ody, nor jiva experiencehappiness at that time through the gross body. His senses andmanas also do not function at that time. Therefore, WWWmeansifi' WW in this context WI: WWW}grim | marge? WWI 112 Wanting-‘r\rqfit ‘mamsrgfimmamgem.wmwfimgfiwirfifir || tMB.)[IV-5] Exp]. (n Here the question = W1 a? srfifiar is

answered. The answer given is, all find their shelter and

sAmMmrANIsm 145

sustenance in the highest God Visnu. Wwere it enerfirfiWh mm | urr.)

(2) lt is shown that Mukhyaprina supports all and he issupported by Visnu.

(3] The exact implications ol' T'I'E, if? etc. are explained asfollows :

air'rflreqfiweiir flfl: | iri'rfir fl me WWIfieflrfimgfinmmmumeflgfeftfimrWfiemfiewfifligenfifieflnegfiwfifimr

(ohfliflieflrq'ailun[IV-6] Exp]. (1] The expressions 221', afiHT etc. mean

WE; WW: etc. Through these expressions it isconveyed that God gives the sense organs and their presidingdeities the power to see, to hear and so on.

As applicable to God these also mean he who sees. hears etc_

(2) fiemmefienflwm, flien, weir-mmflirlkrir-irfieeifisflrfaefl, awe-nee: or]

(3) The expression Ti? should not he taken in the literalsense when applied to $1131.“ means :

m simmer fliflmflw fl ell-simflier. eel or.)Iii) niw mam (ween) flie= l 0.1:)(4) fli flflfi-fli W eer m1? srlifliifi m1 l (m(5) fiemeflr-fiemensir efii. | u 'r.) The expression

fiermwr occurs twice. ln the first occurrence it means FETFT-God ln the second occurrence it means WW

W2. The respective meanings are required by the context.

10

146 PRINCIPAL UPANBAIB

m: W3

[V-I] Expl. l1) Sim-Until the departure from the body.WWI-TIL mummy um)

(2) aim-WWI urr.)God designated ‘Om’(3] Both parabrnhman and aparabrahrnan. that is to say, both

Lord Visnu and Chaturmukha Brahmi are designated as ‘Om’.Pranavn i.e. ‘Om’ primarily conveys parabrahman. But it alsoconveys Chaturmukha Brahmfi since he is the pratimi of LordVisnu. W: 51am: ‘mm-Mam | aisfimfiw sigma:fifarsrfirm: | arr.)

t4) qifh stair-WW l (m(5) Wmm 91w wwfifi | m.)

[v-21 £t [1) WEE-‘Fm m1 mfim m ti wrmnfr wfiwWalmfimhmimfifimzfiwfistfifimlm.)

(2) ii-T-qtmm, vii-312mm mm H t iii‘:-qifiélfitmfiéim:, WWI (1.1:)

(3| mm, mum-W, Min-mMl(Mm-WWWWWHJTJIivaghana means highest soul and refers to Chamrmukha

Brahmi. One who meditatcs upon God with ‘Om’ knowing thesignificance of all its syllables will first go to Satyaloka, receiveinstructions from Chaturmukha Brahma, and then only go toParabrahman or Lord Vishnu.

wwmmmmafisgjmqmwgsqirmti'rrq: || (M.B.]

“mutton-Anal: 147

tsp WWII-mmm .W-‘IEHI urn[v-a] apt. (1) W=-v3fiwfi am, mew

3mm mm, WWW Winmqtg @113?n(1m) .

(2)1175t Mafia-1 WWW, =r wit-w =11?-mqfirw' with t

(a) m:-:nfi=r=, WEI-WI (1.1:)

‘IF: H:

[Vt-11am. mfisthgm at it m, arr WW=, wt=1 mWW | urr.)

[VI-2] Exp]. (I) Prftna etc., sixteen mcmioncd hcrc arcsixteen kalz'as The word kalfi does not mean parts of the body butthose that help the self and body. WW: 'imw; mt;m1mm l (m

WWWWHMT.)

wfifirilwmfifiwimltmi)(2) God thought of creating these sixteen kalfis in order to

help the Jivas to acquire right knowledge and to conductthemselves in the right way. W WWW 11W =~fW Hflgwmfi | am W: wwrlétfmvm. W-mm | (1.1‘)

(3) God created prina first and then other kalhs. #53"WWW: 1i fi'fitfitg-w an‘ W: Wiri-m l tn.)

ISO nuncmu. UPANIISAN

16)WIra-2: fiumi ‘HF-IT fir“?! mm 5am? i‘WWW: | (M.B.)

(‘IHQYHHQ film: mu: IEIZWWIHW:WIWWWWWI (M.B.)

lslm=mwfin13wfifisrfifim= |wwwmmfiwqirusfirml (MBJ

[VI-418w]. mm:-1imt=, film-WW: l urn(2) mm "Tm-WW: Wuaarfcmfiz :fi

WWI

l3) Bhfisya draws the attention lo the following éruu' passagesthat stale the retention of difference even after liberation.

("WITH-{EWE mimmwmlmfilmmfiwmqfwawfinw

Herc flail? means 335$ as in W.

(infifimulmfiriwn(mmairqiffirmfi'qmmn(imi'tszairwnmflmvrrfiwm|

ifimafiwfiwwrmmm

sfiafimfiwnwfqgiwnww

Amvmmm 151

arm-hirwfiwrThis Upanisad belongs to Atharvaveda. The Supreme God with

the designation of Aksara is the deity for this Upanishad.Chaturrnulthabralnni, Atharva, Angira, Bharadvija. Angirasa. andSaunaka are the sages. The metres employed vix., Anustup etc,could be ascertained by counting the syllables.

The central leaching of this Upanisad is to give an expositionof the nature ot' God designated as Aksara. For this purpose, thenature of two levels of knowledge viz., higher and lower i.e.,Paravidya and Aparavidya is explained. The purpose ol'Kannanusthana, the process of creation. the status of thc h'bcratedsoul are also discussed in this Upanisad. This Upanisad is alsocalled Mundakopanisad.

W: ‘303':

“IELINEOF'IEACHERS

mimimmwmsWWWTPI'FITIunfininirfilrurfimwhims!!!" 2 u

Chaturmukha brahma was born (from the supreme GodVisnul as first among the deities. He, the creator and protector ofthe world. imparted the knowledge of Brahman, which is thefoundation ol' all other knowledge, to his eldest Son Atharva.

WaiBWrR-ITmqiaigoqfifitsnfisrm

152 PRINUPAL UPANISADS

arm-“Inmatemmllill

The knowledge of Brahman which Chatunnukha hrahmitaught to Atharva, was taught to Angira by Atharva. Angira taughtit to Satyavaha. son of Bharadvaja. He taught it to Angirasa. Thelore that gives this knowledge is higher or lower depending uponthe knowledge that is obtained from this lore.

mam:-Wfifiigwirmninmull-‘hmaifiz'fizn'minfifin Q ||

Saunaka, performer of a sacrifice every year duly approachedAngirasa and asked him- ‘Revered Sir, by knowing what, theknowledge of all that l know now, will be meaningful andpurposeful ?

TWO KINDS OF KNOWLEDGE

“Hammafiifirfiaiifitwqmfiitflfirwhamquun

Angirasa told Saunaka- ‘the knowers of Brahman declare thatthere are two knowledges to be had viz., the higher and thelower.

airmnrlifitqgiizmmfi'érsqalfizzfimmiwfifihwiflfifiwfifilwwwaznmfiwwinmu

The Rgvcda, Yajurveda. Simaveda. Atharvaveda, Siksa, Kalpa.Vyakarna, Nirukta, Chandas and Jyotisa constitute Aparavidya.The same constitute Paravidya when the knowledge of Aksara isobtained from them.

Amnvmormm 153

UNIQUE NATURE 0F AKSARA

“ziflmmwfim'lfwg: in‘ mtfawfi fiat fig:WWI WWWRNM n s ||

The Aksara cannot be cognised by external senses. it cannotbe grasped even by mind completely, it cannot be classifiedunder any gotra or varna, it has no prakrta eyes. ear, hands, feet,ete., it is eternal, it is all powerful, it is all pervasive and subtle.The wise perceive this irnperishable as the source of all beings.

AKSARA CREATES THE WORLD

As a spider sends forth and draws back (its threads), as herbsgrow on earth, as the hair grow on the body of a living person, sothe world arises from Aksara, the irnperishable.

MWWWNWImwirmmaiahrmtigwuan

The Brahman thought. Then anna. prana, manas, satya, andthe worlds arose along with their presiding deities. Then, Kaunasarose and led to svarga.

ltmslgmslfigwanwiawuqmw'wmfinsu

l-le knows all and he possesses all. l-lis knowledge is hispenance. From him this Chaturmukha Brahmfi, the presidingdeity ol‘ names and entities. is born.

154 rmcmu. tmtmsrms

firfisr: we:PERFORM SACRIFICE 1N DEDICATION T0 LORD VI$NU

WWI11%nmmqwmfitWWW:ssqzwzggnwaifisutu

This Aksara is independent and it lends reality to all others.

The sacrifices. which the wise saw in their mind, spread in manyways in Tretz'tyuga. You desirous of knowing the Supreme Godperform these without fail. These, when performed with thepurpose of obtaining God's knowledge, will lead to the highestworld.

When the fire is fully kindled and the flames roll, between thetwo fijyabhfiga offerings, the main oblations be made.

WWWMHIWWWWWMII

He Whose Agfiihotra sacrifice is without the three sacrificesviz_, Darsa, Pt'irnamisa and Agrayana, without guests, withouttimely oblations, without Vaisvadeva and performed disregardingthe procedure will destroy his opportunity to get the sevenworlds.

Amvmmm 155

SEVEN TONGUES 0F AGN]

WMHHWHqwfinWmsrfimilitnnfizmwn

The black. the terrific, the swift as mind, the red, the smokycoloured, the sparking and all shining are the seven rollingtongues of fire.

THE SACRIFICE]! IS LED TO BRAHMALOKA

ails W “wasWWQWIWar: W“WWW: || a ||

He who offers oblations into thcsc shining tongues of fire,regularly. is led by the deities who are present in the rays of theSun to the world where the lord of all deities resides.

sgqshr:WWI@qiqmfiqzairsshar:qgw:w‘raam:usu

The radiant deities having received the oblations carry thesacrificer with the rays of the Sun honouring and welcoming himwith thc pleasant words ‘Come, come to this world of Brahmanearned by your good deeds.’

156 nmcnw. ummslms

SACRIFICE‘; PERFORMED WITHOUT DEDICATION TOLORD VISNU ARE LIKE LEAIGNG BOAT

air ii nit amt: new:minimilg a1? |

imlfii it gainifiqfit || e nThese sacrifices, il' performed without dedicating to the

Supreme God, are like leaking boats. The ignorant persons whoconsider such inferior sacrifices piloted by the eighteen personsas the means of good and delight in these, will fall into old ageand death again and again.

arfilrmnafi imam:Flli *fin: ‘this? 11mm: |mum: wRqfia (a:with mum: wan: n a ||

The ignorant wrapped in ignorance, labouring under theimpression that they are wise and learned, limping, rotate likeblinds led by a blind.

WWW:“WMWHmmflmfimWztflmasfiu \ll

The ignorant. being in ignorance in many ways. think thatthey have achieved their goals. But as they perform sacrificesbeing attached to lower benefits, they do not know the SupremeGod. Hence, they suffer from the tension and come down fromthe worlds obtained.

Amvmsmsm 157

WWWWifimsrflgnlWfiwisswfishiémiqtfirlfiuhu

The ignorant consider the sacrifices and other welfareactivities like giVing food to the needy etc., as the highest. Theydo not know the Supreme God as the highest good. Among these,those who are aware that God is slightly superior to other deitiesenjoy the benefits of their sacrifices in heaven and then eornedown to human world. But those who consider the God as equalto other deities or inferior to them will enter into the lowestworld.

THOSE WHO ARE DEDICATED T0 GOD WILL ATTAIN HlM

“miWW fizirit Waw: lqizitw h firm: rqfirwas: ogstir 2am n v; u

Those who live in a holy place practicing penance and faith,dedicated to the supreme God, wise, living on aims, being freedfrom their sins. reach the place, through the sun, where theirnmortal and imperishable Purusa dwells.

BE NOT INTERESTED 1N LOWER WORLDS

WWWwirfiizwmsrmqhmMomtaitfiwiwfimu {QII

158 random. ummaans

He who is interested in acquiring the knowledge of Brahman,considering the inferior nature ol' the worlds to be obtainedthrough sacrifices, should get detached from them. No permanentcan be obtained by the impermanent. Therefore, in order to get

the knowledge of Brahman, one should approach, holding samit-stick in his hand, a preceptor who is learned in the Vedas andwho is devoted to Brahman.

minfialgqmmWWImwaiwimane-ram" 23 u

The learned Angirasa imparted to Saunaka who hadapproached him, who had a tranquil mind, and was dedicated lo

God. the true knowledge ol' Brahman by which he couldcomprehend the supreme and impel-ishable Puruga-

Elam: (W3:

qrfin: W:AK$ARA IS THE SOURCE 0F ALL

WWIWWWWam:slmfifiw: 15h“! W:WWW ll 2 u

ATHARVMOPANISAD 159

This is the tnnh- lust as thousands of similar sparks arise [ruma blazing fire, so also, 0 beloved, many kinds of beings arise [tomAksara and return to him.

flair fi mini: gm a mmant: lauwitm: girfimmr: m u a n

The Purusa is divine. unlimited, present within and without,unborn, has no prana. manas ete., sixteen halas, pure andsuperior to chetana prakriti and jadaprakriti.

WWWWMawlgwiifinfifrfiwmfivfiusu

From the Pumsa arose prina, manas, senses, ikiéa, viyu,jyoti, ap, pn'thvi and all that is held in Brahmanda.

ANGASRISHTI- CREATION OF DEI'I'II'BTHROUGH GOD'S LIMBS

"Wis“ WIS?film an imam an: |itgslwi'r 121i fi'awrW5m asW n s ll

His head is agni, his eyes arc chandra and sttrya, his ears aredik. his speech is revealed Vedas, his breath is vayu, his heart isvisva, the prthvi originated from his feet. he is the regulator of all.being present in all.

AKSARA PURUSA CREA'IES ALL

amt-(Ii: “flit: Ira ml:film; win: saws: {titan |

160 PRINCIPAL Umurgrtns

gmftar: fiafi lirfialmfir: rm: 36mm: u a u

From the Purusa the fire and the sarnit-sticks arose. From thesun and moon arose the rain. From the rain the plants on theearth.

Purusa, the God, places the world in the woman i.e., Rama (atthe time of creation) and many-beings are born from him.

wwqvififiwwafimirzfimalmermaim:afifitwqatirlfiqi: u a n

From the Pumgza the Rik s, Samans, Yajus, initiation, agrriholraand all other sacrifices, sacrificial gills, year, the sacrificer, andthe worlds where sun and moon move arise.

aura 2m: iyrr mmfrnmum ngwr: ‘ma-it m tmm mm amtm aw flaw? am u w u

From the Puruga many deities, sidhyas. human beings, cattle.birds, pram, apana, rice, barely, penance, faith, truthfulness,celibacy and duty arise.

mmuwmmmfi'rmfimwfiwnwafiaimirgaafirsrwrrgalamififi'atmarwnen

111“!!m l6]

From the Purusa, the seven sense organs. their sevenfunctions, seven objects of senses. seven contacts ol' senses andobjects. seven locations of senses wherein these senses functionin each body to provide knowledge arise. .

mngzrfiimrslimwififiwmfliwnmenishwirmw -finitzfisirfimnflrnsn

From the Purusa, the seas, the mountains. the rivers flowingin all directions, all plants and all essences arise.

The Purusa remains with all the elements created by him asregulator from within.

sfiqfll'r: m:

age‘: we:THERE IS NO DIFFERENCE BETWEEN GOD

AND HIS ATIRI'BUTES

gm ‘Iiifiir Bill‘ fir 5m W1 lwsfififir'rgnsi _m fifirsfi e élw u z ll

All the attributes of Purusa viz.. creation etc., activities,knowledge etc., are non-different from him. He is Brahman, he isimmortal in the highest sense.

0 beloved! l-le who knows him as present at the bean of allshall gcl rid of the knot of prakrti bondage.

ll

162 mama. ummsm

ALL ARE DEPENDENT UPON GOD

alrfi: afifiiigsfiiwmmlmmmqlWW“Wigwam-mu =4 ||

Purusa is ever manifest, present everywhere, present at theheart, and is the great goal. All that moves, breathes, and sleeps isentirely dependent upon him. Know him as superior to cause andeffect. superior to Chamnnukha-braluni and superior to all beings.

amfifimmlWannnwmgmuWmlnflfiqhwmwfifiu 3 u

The Purusa is luminous, he is subtler than subtle. All theworlds and the people living in the worlds are supported by him.He is Aksara, he is Brahman Prfina Vi]: and manas. He isindependent, immortal. He should be known. O beloved, knowhim.

'OM'KARA IS BOW, MIND IS ARROW

Iii ii awmrfifitri m |enqw q;umifir Qataraw first‘ fiw Edi u v u

Taking the bow of Upanisads, i.e.. ‘Om’kara, the great arrow,i.e., mind, sharpened by the meditation, should be employed.Diverting the mind from all other objects and concentrating onthe aim Aksara, O bfloved, know him.

511!“v 163

Magmfrfiarmssrwirumwmmlmt

Thesyllable ‘Om’isthe bow, the mindisthe arrow, Brahmanis the aim. One should know him without any laxity. Then he willreach him like an arrow.

‘finish: Mime-‘him: neuritwflnafiwmwwmt may || a u

Know him alone, on whom the sky, the earth, the interspace,and the mind together with senses are entirely dependent. Leavetalking nbout other things. l-le is the support for the liberated.

GOD IS PRESENT AT THE HEART

am is mm} riser us ma:Hmin qgsrW: |ailfitrh time armfranew: mm: m1“ e ||

Like the spokes in the centre of a chariot-wheel, all the arteriesin the body are connected with him. He moves within the eyesetc., of the body assuming many forms, i.e. visva, taijasa etc.

Meditate upon Paramitma as ‘Om’ in order to get theknowledge of him as superior to chetana and achelana praltrtis.May this knowledge bestow the good on you!

mnfizflifiqfiwflfimgfilfifiinglfiwvimmwfifirr: n a n

He is omniscient. He possesses everything. His glory isrevealed on earth etc., all worlds. He is present at the sky of heartin the body.

164 mum UPANISADS

Film: muntfififlt new Eli HEM? lnfimfi'ir MRI ifltr:Wliliwfi n a n

He who is omniscient and the regulator of the senses andbody. is present in the body at the heart. The wise see him bymeditating upon him. His blissful and immortal form is revealed.

THE KNOT 0F ‘Tl-IE HEART SHALL BE CUT

WW:fiq=im=hinwztmifinmfimfiu 2: u

When the highest God is seen the knot of the heart is cut. Alldoubts get dispelled and the deeds terminate.

GODIS FRESENTIN'I'HESUN

@twt ‘it shit fitvi isr fiat-(q:aqgai Rfifillifll'tfi: mmfiirfigz u at u

In the highest golden orb there is Brahman, flawless, withoutsixteen kalis, pure and the light of lights. Those who have theknowledge of Brahman see him.

Hangimfiwsamritimfigtfimfirgrhswlizlailiwtmg'ltrfiwlmmmuifiéfiwfiunu

The Sun does not illuminate him, the moon, the stars thelightning do not illuminate him. HOW can the fire illuminate him ?Everything shines following his illumination. All these beings areilluminated by him.

WWWmisremrrsimimMimiWWW“ at n

The immortal Brahman is before, behind, to the south, to thenorth. above and below. The Brahman is extended everywhere.He is infinite and supreme.

lfii'gll: m:

‘Fill’: W:

'I'I-IETWO BIRDS AT THE BODY

argwrlugirmmqfiwflwwfilm:fiq€!=l13fiWzarfismfifintu

The two birds who are always together and friendly remain inthe same tree, i.e., body. Of these two, one eats the sweet fruiti.e., result of his deeds, and the other shines without eating it.

mqfigsirfiflirWMWIgimmmwfinwwlimfirfiifiasfiqrul Qll

The IIVa, though he resides in the some tree i.e., body,suffers, being deluded by the independent will of God. But byduly worshipping God when he realises God’s glory, hisdifference with him gels freed from his misery.

[66 mmnt. trim

APAROKSHAJHANIN GETS RID OF THE EFFECT 0F DEEDS

smirwviMwiafifitrlWWWWfiner: Wang“ u a n

When the Jiva sees the Purusa .of golden form, who is thecreator of the world, and the creator of Chaturmukhabrahmi.then. being a knower. he gets rid of the effects of good and evildeeds, gets free from avidyi, and attains close similarity withBrahman.

THE LIBERA'IED WORSHIPS THE GOD

smirfiwuifirfiwfifimflifizliwqimfiwfllWM:W“WWW: ll v ll

The wise, realising that the God shines as the prime moverwith the presiding deities of senses etc.. does not claim anyagency to himself. He sports with God, rejoices with God, andwarships God. He is the best among the knowers.

GOD CAN BE A'ITAINED BY'TRUTHIUINESS ANDKNOWLEDGE

WammfiqwmWWWWIWztlffiflfifififigir'limfitmwfivfirw: nan

‘Tl-IAIVAUIIANHAD 167

The pararnitma present in the body who is luminous and purecan be obtained by truthfulness, penance, right knowledge, andcelibacy. Those who undertake the efforts and are free [mm thedraWbaeks will see him.

Muslim}?WwfiadriwwnWmfimm:wmwfiumnau

Those alone who are devoted to thc truth, i.c., God, willprevail but not those who are stuck up in untruth, i.e., evil forces.The Path called devayana is laid by truth, i.e., God. The sages ofgreat will-power travel by this path to the place which is thehighest abode of the truth, i.e., God.

13amWmfimfil{Mtgiflfizlfiiw

' mfilfi'rgsmuouThe great, divine, of unthinkable nature. subtler than subtle

shines. It is far away and very near. For those who can see it. itis placed at the heart.

GOD COULD BE ATTAINED ONLY BY HIS GRACE

“@mflzéfizawrmlvnqnWW:ma'wirfiqfiiwwmmnau

God is not comprehended by the eye, by the speech, by thegrace of other deities, by the penance, or deeds. He who is

168 PRINGIAL umusms

purified by the grace of God will see him who is devoid ofsixteen kalzis, by meditation. '

GODISPRESENI'INMUKHYAPRAKA

wwwéwififlfirIrfiimzqawttifiiml

IrmfitfifiwfiwmnaitThis subtle paramt'itma should be known by mind. The mind of

all beings together with the five senses are held by Mukhyaprina.He, with his five forms, is held by the God who is devoid ofsixteen kaliis. He shines forth

filiaiiimttfiwfi'Wzmqinmtiitiiifi'rmirtriwm ‘immifimttfimm: ll to ll

Whatever worlds a lflaerated person of purified mind thinks ofand whatever desires he desires, he attains all those worlds anddesires. Therefore, he who desires prosperity should honour him.

tfim: m:

"8'2 13°32

MEDITATE ON GOD AS PRESENT“ MUKHYAPRAHA

ttiiflmimwHfiiifiliirwfimlmitguiitfim:itwniazfistifirfim || 2 ll

Anunvauommm 169

l-le knows that supreme abode of God i.e.. Multhyaprana, inwhom the infinite and pure God is present and shines. Thosewho meditate upon the Supreme God, being free from the desireetc., as present in Mukhyaprina attain him, the pure, overcomingthe bondage.

slur-[InWW:tr wfitnhit as as |“fawnW121 a? xfisflqfia mun: u a n

He who goes on desiring the worldly objects, thinking them asbeneficial, is bom again and again consequent on his desires. Buthe who desires the perfect and is satisfied with it gets rid of allworldly desires here only.

GODBFSIDWS HIS GRACE ON THE CHOSEN

WWW:wwwignrgamMagritte-er:Mmfiwflmu a u

The paramatma cannot be attained by mere teaching,meditation or listening to the vast sacred literature. He can beattained by him only whom he chooses. l-le will reveal himselfonly to the chosen.

WWW:ismmwfemtWingfimiwarmfinirmmu v ll

170 PRINCIPAL UPANISADB

The paramatma cannot be attained by one who has nostrength, nor can he be attained by the inattentive or by theunprescnbed penance. But when a wise person makes efforts bythese very means duly, the God reveals himself to him throughhis abode, i.e.. Multhyaprana.

WWW:WW:m:|fifli'iilimll'rwtfimqiiwfi'qfirn an

The sages, having reached him are content with theirknowledge, successful in their effort. detached from worldlythings. and peaceful. These wise seers, having reached theomnipresent, get liberated from all bondage and enter into him.

IIBERATION AT THE END 0F CHA'l'URMUKIIABRAHMA'S HUNDRED YEARS

WWW:sgaawuhmifiiigmmmrftgwfirfiu a ||

Those who have firm knowledge of the doctrine of Vedas,whose mind is purified by the dedication of all their deeds toGod, remain in the world of Chaturmultha-brahmfi. and at theclose of the hundred years of Chaturmukha-brahmi get freedfrom the bondage of praltrti, lingadeha etc.

run LIBERATED nwm. wrm um eon1mm: wwfiw:ism tfisrfiisingl

Antanvauommsan [71

mifirfimfiswiuiiqmqfitrn a n

The presiding deities of lil'teen kalt'ts that regulated the jivaduring bondage, also get liberated when jiva is liberated. Theother deities also remain in the liberated jivas tltat are theirptatibimbas. The presiding deity of the deeds, the jiva ofconscious nature, all these, attain unity with the great andimpetishable God by being present in the same place and havingthe same thought.

museum) mmnmm m'nrvmwttmWW:PIW: WW:uga'mwmiwfirmxfimtWmmmfiaimmaimfitfiaqn e u

Just as the rivers flowing towards the ocean, on reaching theocean. become unobservable without casting away their nameand form, so also, the knower attains the highest divine Purusawithout losing his individuality ol' name and form.

THE IIBERATED AITAIN THE GREATNI'SS‘PO THEIR FULL CAPACITY

airtimirt-tazi'éirwfitmmfiigfiwrfitmmmwflemegwsqamuw

I-le who knows the great Brahman attains the greatness as perhis capacity. ln his progeny, none who does not know Brahmanwill be born. l-le will get freed from the knots of the heart andattain immortality.

172 mmcmtl. Immune

TEACH THE DESERVING ONLY

WWIWWWwignqaafiimfinlWainfiflifiirWfifiqfigflvhruzon

This is the verse :

This knowledge of Brahman will be imparted only to thosewho perform sacrifices, who are learned in the Vedas, who aredevoted to Brahman, who perform rituals on their own, who havefaith in the line of scers and by whom the ritual called sirovrata isduly performed.

WWW: sfiqw | Wsrfiit l Wm:mfivh an: mfiw: ||

The sage Angirasa imparted this truth in the past. None whohas not performed the rite should learn this. Salutations to thegreat sages.

moflmwivhrfimmmgmzwvgrfinmfiqgWfirfimm

Amnvmommsan 173

NOTES AND EXPLANATION

M: m:

[1-1] Expl. (1) rot-sighs“ isms-51m sultribm1mm 111M: WWI 111.14.)

l2) Chaturmukha brahmi is not the creator and protectorindependently. He carries out these responsibilities being underthe regulative control of the Supreme God i.e.. Visnu.

(aim-mi: fist: rfifisfiu'mim, Walther:imam: “HF-‘r mm WI (Rx-l

The knowledge of Brahman is the foundation of all otherknowledge in the sense that it is this knowledge that makes allother knowledge meaningful and purposeful.

(4) Atharva was the eldest son of Chaturmukha brahmi inVaivasvata manvantara, while in the first Kalpa, Siva was theeldest son, and in Varihakalpa Sanaka etc. were the eldest.

(inqfiqmwfirsmfmflhswfil(10m: mmfifi': 9W: FEM

mmfltfiwir: gitsnm || mints-2| tum.)[1-21511p1. mm-wswmrrwml What

Wmmswfilwsrwrfififlisml lR.K.lThe same saaed literature Rgveda etc.. is both Paravidyi and

Aparavidyi depending upon the meaning obtained.

[H] Exp]. (llW?“WI lR.K.l He who performsa sacrifice every year.

(2) Saunaka had the knowledge of sacrifices and deities. Thiswas not sufficient for achieving the highest goal viz.. liberation.

176 nmcmu. urmrsms

(5) The third illustration of hair growing on the body isintended to show that just as hair grows without any special effortin a natural way, similarly, God creating the world is his verynatrn-e and therefore, no special effort or any purpose to beachieved for himself is involved in creation.

1mm“fir m We: first Math |lR.K.l

Thus, the three illustrations indicate three important poims inconnection with the creation. None of them supports either theparinirna theory or the vivarta theory. To interpret all the threeillustrations as supporting only one point viz., parinima or vivartais not correct. None of the illustrations supports such aninterpretation.

[l-I] Exp]. (ll Further details of creation are given here. Thefact that Brahman contemplated while creating shows that he isnot the material muse or parinarm' kfirana but he is an agent orkarta.

arm-swimm-srwwimfifiwmawnmqmlanfismthrqfivrrfiilfim: | tax.)

(2) Here anna etc., also stand for their presiding deities. 315Tsimian-time WI (R.K.)

tatfigfifimfigeqrwfilimimi (R.K.)[F9] Expl. u) aim-at fiat mean mm'fn

IR.KJ

t2) wwfiarmwrfirmfimfiw \mfirqsfiw W-WWWWWW; | (R.K.)

zfirsm: we:

Armlvmolutmsau 177

Wmm[l-1] Exp]. (l) Saunaka had asked- By the knowledge of what,

the knowledge of sacrifices and deities will be meaningful andpurposeful ‘l This question is answered here.

mmmmmmwmwMmsfmmsm'fsrmmmfiwfismnfia-mmwfifil true)

t2) sari-mum sham st, mm, newmm, sum-sum l (are)

t3)W-W,sgnm—w§fiwmfitmfig m “was FT stir fiwir me agarrsfiawwfimsh | uuc.)

In Krtayuga. all sacrifices were performed offering them toLord Visnu. However, in Tretiyuga these were offered to variousother deities and through them were ultimately offered to LordVisntt. It is to indicate this procedure that the expression {5}"math is used here.

(4)Wrmt l (R.K.I

(simmwmmflfimmmfimfiatmwwfil

The knowledge of sacrifices and deities will enable one toperform sacrifices which will help to purify the mind and help toget the knowledge of Brahman. Thus. the knowledge of sacrificesand deities will also lead to the final goaL it is meaningful andpurposeful only in this way.

(simwewnfiimwim mgwrésg'flwz-ifififiwW:W:l

12"

178 mmcnm. urArttsAns

[ll-2] Expl. ll) The procedure of offering oblations is brieflyexplained here.

12) mm stain-W: wit, sign-mm |[ll-3] Expl. (l) One who maintains Agfiihotra must perform

Daria, Pilrnamasa, Agrayana and Vaisvadeva oompulsorily. Hemust maintain the timings of oblations accurately. He shouldcorrectly follow all procedures. He should entertain the guestsproperly. Such careful performance dedicating the same to LordVisnu will help him to get the worlds prescribed for each sacrificeand the knowledge of Brahman if performed without aiming atthis or that frtut.

(2) WW» arm-WmHW-wlqmr, garilmrrwWWEtr, mm,wither: we 11ml’: l tax.)

[ll-5] Expl. (l) One who duly performs sacrifices will be led tothe highest world by the deities present in the rays of the Sun.

infer tram-ding film: aim, atfitwm-atfiatwqitafimtirW= l (R.K.l

[ll-s] Expl. up mgrntwansgtwm, WIT if? m1 |The deities present in sun-rays who receive the sacrificialoffering are referred to as WW: here gum-WM, m5:-war-hm: l (R.K.)

[ll-7] Expl. ll) So far it was explained that the sacrificesperformed with dedication to the Supreme God will purify one’smind and assist the acquisition of the knowledge of the SupremeGod. Here, it is stated that these very sacrifices, if performedwithout dedication to the Supreme God, will be ruinous and willlead to old age and death.

' Amvmormsnn 179

(tirmfiwqfiwagfsan new: mm: sfitmllR-K-l

(atmwwmfimlThe eighteen persons engaged in a sacrifice are : Sixteen

priests. the sacrifteer and an observer.

Wm» mm, mum: mm rfifiwrn(R.K.I

[ll-8] Exp]. (1) imm-wwm, mmfimfififiarlm,iam=-@€rlfimflfl=, WEE-W: | nan.)

[no] Exp]. m m sfiw=-wfifitrfiw W111 fiffiamfilmm'lgmmlmm

(ztfiwh=uiw=firfirgnaéum=wmfinfirlmwMarmalaar'awafinfial um.)

Waifiwg'qgwirlWumgfrmfirtnrq'mafirrm || (M.B.)Those who understand Lord Visnu to be slightly superior to

other deities, will return to the human world; but those whoconsider him as only equal or even inferior, will suffer deepdarkness.

[ll-10] EXpl. u) might-rs w=°r Wm, m1 5W;-mm 91m

(2) t-m:W“Emitsit-it: WWW: l (11.10

Here two consequences are mentioned : l. Retuming tohuman world. 2. Entering into the lowest world. The term ‘if’suggests the alternate undergoing of these consequences. Thesealternates undergoing of these consequences. These alternates

180 mat. umursms

cannot be for one and the same set of persons. Therefore, ‘if’ hasto be taken as WW i.e., alternates fixed [or two differentsets of persons. These different sets are : l. Those who considerthc God as slightly superior to other deities. 2. Those whoconsider God as equal or inferior to others. In any ease, none ofthcsc has fully realised the supreme nature of God and thereforeconsiders the attainment of heaven etc., as the goal forperforming sacrifices. They do not make it subordinate to theknowledge of Brahman or the Supreme God. Therefore, bothface the consequence of returning to the human world or thelowest world as the case may be. 1T W1W: l lR-KJ

[ll-11] Exp]. [1) Herc, it is stated that those who perform thesacrifice etc., deeds in dedication to the supreme God will reachhim in due course.W; mm'ifi' waiter-qrm| mt.)

(2) N:—WmWWWrn-sm-wfirm=, fizim-ll'ifififififiz, fiw=-finas1wlvr=,

[l-12] Expl. ll) Here, it is stated that one should get detachedfrom kimyaltarmas and seek a right teacher to get the knowledgeof Brahman.

(2) wow-minimum fis'rtf, swim-firm, Wm, m.-firm-WI

[ll-13] Exp]. (1) Warm-W 31W, math-m-wwfimgsm, m-mkfism ‘sh-HERE, ail-WI(are)

121 mm fish WW mrftfini W-u-rmmiwi mfifigfi-r artist.’ w “slit mt Ewen 31% 1m’: |(RKJ

Amvmmw 181 _

W: raw:[Ill-1] Expl. (l) Creation etc., glory of Akgara the Supreme

God is explained here. mmfiwgmfimfifilfiWWWI 11c

(21 Rum-WI"? slit wt =r Wu(3) mam-am” m=-m=|=~ta=i mm m,

31mm age? M | 01.x.)(4) warmth; MG‘ mmml (tum[Ill-2] Exp]. (I) Some attributes of Akgara are explained here.

QWEWQ “PM:

[2) 313"": and WW: indicate the absence of all sixteen Italiis.amvir l? awn 3E? WWW | um.)

13) ln this verse 3W1’ refers to W, ‘RH: refers to m orW and WEE“ refers to the Supreme God orm.

aim-win m=-maatt[, ‘tn-am: | nut.)(4| The word Aksara has three meanings z

am‘ mt qr tnWM |mi wt at ‘mm uagar: m: sfit firfiwm u (M.B.lPrakrti, Lakgmi and God-these three are called Aksara. These

are called aim, W and W1 W or 3W respectively.

III-3] Expl- (1) W411’: m. Huh-KEITH: I[2) Here, by prim etc., both jada and abhimini deities are

meant.Ii) at? Wlfimgtfiwim | (R.K:l

182 nmcmt. ummsans

(matarwnli'némlilfifl'fitfimmmfimn(VT)

(3) ‘@1111’ ueft refers to the things in Brahmanda createdafter the creation of Prithvi etc., elements. haw fl'lfll'fi REEF!’ i‘Wmnafiafiammfimwtwn

[Ill-4] Expl. ll) Here W or the various deities and thingsarising from God‘s limbs is explained. Agni etc., originate fromhis respective limbs. Agni etc, are really the names of his limbsindicating his respective attributes. The deities Agni etc., getthese‘ names because these arise from the limbs of the samenames. Thus, the expressions'Agfii etc., in this verse, indicatethree points : (i) Agfii etc., are the names of the respective limbsof God- (ii) Agt'ti etc., convey certain attributes of God- liii) Agfiietc, refer t0 the deities Agfti ele., born from the respective

limbs. These also refer to the Jada entities concerned. W11m: ‘Hi stilt: ariafififiw arfimqr HEW | Wmstir: atfiatlr [WI (R.K.)

tztfiafifimrfirm | mammmwaat momE4‘ fiIIIL fi’! refers to a deity.

(3) From the statement WW it is clear that prthvi is

born from feet. Similar origination of others from the respectivelimbs is also intended to be conveyed. Wmm

Wmstfifljwrfifiitttfirml lax.)[Ill-5] Expl. (1) The process of creation is further explained

here.

(2) EWFL refers to Lord Visudeva here and W to goddessRama. The world which remains in the lord during pralaya isplaced in Rama by the lord at the commencement of creation.

Amvsuoumm [8'3

wiilwkgilmmilgiln filliirniilllll'liir: Mlmiflilitfiifiri miiiliilillnifiilrlifiilli: l um

will: gllnlmlfiiiliiliqfirlllfill“WWW ll (mm[Ill-6] EXP]. in me: aifimfiiisfimim l lRK.)[Ill-7] Exp]. m lllliRl-lrfillln, “Wm, m-

Md[Ill-l] Bxpl. (1) The Seven referred to here are sense organs.

their functions etc. Therefore, the words of this verse have to _beinterpreted accordingly.

(ZillHIT'IT-EIQWW l Hilfinlllfilinfill-Hm" ilfi'nl.Mwfifiwn, thin —ER'IW'I W: W:iilill.—ikwilm” W-gilmalnw illl=l llizm ililligillfifiinnnfl l mfilllislfiillwfilll (RKJ

(3] The content of this verse is referred to in the stum-‘inlllil: fillfiiralr l

[Ill-9] Exp]. (1) The fact of God creating all and regulating allis explained further here.

lzl illiKm-illiRgi-m, aim-8mm l

Efi W: W3:

agli: W:[IV-1] Expl. (1) In this verse it is pointed out that the

attributes of Purusa are not different from him. His activities suchas creation, his knowledge, his power and his splendour etc.,attributes are not different from him.

184 mmmuu. UPANISADS

(2) fli- ., aim-m WWWWI01.x.)

(a) simmer‘ fii-tfi whm't, mmmem 3mEmmi? | rguiwflivm itirwnfirmm | nun

(4) The Sittra ‘W (3-2-31) and the sruti passages‘WE’ ‘5i? TFITR? flan’ etc., deny the differencebetween God and his attributes. ‘The relation between them is

mama.

(5) WWI um.)[IV-2] Expl. (l) Here the glory of Purusa is further explained.

(2) WH=-fin1fiwm rim-with m {than(3) wmfifiqSund for 5111:1l In the

three states of waking,- dream and deep sleep the beings areentirely dependent upon God.

(4) seem-WW, Wm, WI flami-qum

[IV-3] Exp]. m airline-W: “HT: men IT t nut.)(2) m=-sfivrmm sum, rm-rfilr mm, ‘FT:-

ngir fifitfi 1m, wall-anemia‘; | (R.K.lThe words prim, vik etc., convey the respective attributes of

Purusa and therefore are his names. The identity between Purusaand prina. vik etc., in their ordinary sense is not intended here.

' [IV-4] Exp]. (1) The process of meditation is compared to theaiming of an arrow at object. l-lere ‘0m’kara is compared to abow, mind is compared to an arrow and the knowledge ofAkshara to the objective to be achieved.

Amvmmmm 185

(2) M-aqfiwfir BTW ‘5:, arm-MM 1m,WWW11mm Wmi: | tR.K.l

arm-am: flaw |[IV-5] Expl. (1) amen-fire hex-Mt[Iv-s] m1. (1) “time of God is explained here. This is

“pm under the stltra- ‘31mmW | (1-3-5)(2) mat: W: | (Ric)[IV-7] Earp]. Ill In this verse the seeker is advised to meditate

on God as ‘Om’. that is to say as gunapt'irna and sarvaveda-pratipidya. Two important points relating to God are alsomentioned here : (i) God moves in the body assuming the formsof viéva, taijasa and prijfia during the waking, dream and deepsleep states respectively. [ii] God is superior to chetana prakritiand jadaprakritis.

12) m:-mfiy*m1a=, WW, m-m: fifigp, W:—§'l§§1l=[wf, WEE-Elm“ illit-wmfisizfiwWWW itfir | tur.)

The word Nadi refers to Brahmanadi and other branch nidisWhich are seventy-two thousand in all. These are held together byGod present in the body. God moves in the eye etc., placesduring the waking, dream and deep sleep states, assuming theforms of viSva, vaijasa, prijfia forms respectively and providesthese states to the soul. This is stated by ‘gal’ W:-

(3) ‘Om’ indicates two points : ti) Gunapt'lrrla (ii) Sarvaveda-pratipt'ldya. W :3» W W WWqal out.)

(om: WWW-WWI Inorder to get the knowledge ol' paramatma who is superior to Sri

186 mmclml. urmmms

and jadaptakriti. m rcfcrs to wzrffi and 1mm mto m.God is ‘R’ supcrior to her also.

(s) m: mum is also interpreted as mama-5.[IV-8] Exp]. (l) In this verso it is statocl that the God is present

at the sky of hcan in lhc body. EEIIFQK “W, ififii-qi flamfirWm: | um.)

[IV-9] Expl. (1) m=-§rm3t=, WW: |firmii l uuu

(z) m=-wm=qgrl=, fiafiw-mwwfiql (um)(smalmfllrflrm: fifiimfifim: WWW

WWml turr.)(4) Though God is W he reveals himself lo apaloksa

jfianins.3WW fiifi"? wfir mm l(RX-l

[IV-10] Expl: m ‘RT wfi mm: m: mm 'RFR: min-Iwk whirl um.)

wwmrwmw 1% fig: ‘KER: I (M.B.lThc Gdd is called parivara in the sense that cvcn higher

dcilics like Chaturmukha-brahmi ctc., are inferior to him.

(2) u) The knot of heart or mm consists of avidyi and mbondagc arising oul of it. W: WzmW: finfir ml? | um

(a) ‘firm m: W= W=_Wm§fii=r= m-mm: aid-mm (um)

‘lslliwflffirafiwmfirfimfiwffirmfilufimiaw: arm, mfimtrm | 01.x.)

Arumvmormmm 187

[IV-11] Exp]. (1) 1n this verse the paramfitma present in thesun is described.

(2) firm-‘hwmfifirumrrfirlu (um)(3) This verse is also interpreted as describing Simsumfira

form of God that is to be seen by every liberated sou].

mmmohmwi Wail m em afinfinfivrmmwmlmmimmmwmmmlnqfiwfigufifififiaflwfin

Wemififlfilfimfifirqariiwrfirqrfimnsfiqnn141W '11’ i515? W firii W W-

Whimmqfilrfiarmfizwmfiwrfiqfig: lmmgfimerfirfig. IWWWWWWW: I (U.T.)

(smiwhrmwvnfiwfimfifiwirfiwmrnm | (um)[IV-12] Expl. [1) The statement made in the previous verse,

viz., God, is the light of lights, is explained here.

(2) Similar description is found in katha V-lS svetasva Vl-l4and Glta Di-l 5.

[IV-13] Expl. (1) 1n the previous verses the presence ofBrahman at the heart and in the orb hr the Sun is explained. Herehis pervasiveness and infinite nature are brought out.

fiwmiim Wmmmréwfimfififiww-WI (um)

Ififiézmz

1w PRINCIPAL UPANISADS

when the soul is liberated. SI'FTfi mm mfimitw

W: | Wm 02.x.)[V-4] Exp]. (l) in this verse the state of a knower who is a

jivamnukta, but still undergoing the effects of prirabdhaltarma. isdescribed.

(i) fiztfirfitWMm | (tum(ii) mm rrFfi Flfifi'fiwffi? mm l turr.)(2) m=-r$fiw‘r IQ: (11.14.) Hilfiwrkqwfimfi ‘1%:

arr.) Wit-m WW» W=W marm rfir, W=W gtir arm, MIR-WWW-firqmi (tum m-fifi'fififml (um)

[V-S] Expl. (l) Meditation is the chief means for aparoksha-jfiina. But there are certain aids to it. These aids are mentionedmflfisverse.WWWWIWK

Witt (rue)[V-B] Expl. (1) In this verse the fact that the liberated ones

travel by devayfim or archirédirnfirga is stated. '(2) The word satya refers to God and his devotees. The word

anrita refers to the asuras' or evil forces.

(MWWMWIWMWWWWW | marinara-hm!’WWWHRXJm-W'QRWWMWIMI

nut.)“FE-WW WW sigma? =r we |

tax.)trait 1% WW= Wmfim |age; WW: qfififirm n (MBJ

Amvmm 19!

(4) fiam-fiqm, new rfi ml uuc) mum-ana-msrm | cur.)

[V-T] Exp]. l1) Some important features of God are describedhere.

(2) ill-W: ifirq, {gm-W: WI (R.l(.|(a) l-lere slim, mum, and wruzrlq of God to

different Ms are explained.

[V-O] Exp]. ll) Here the eye, speech. elc., stand for thepresiding deities of the respective senses. One will not get God'saparoksajfiina by the grace 01' these deities; nor by the merepenance and good deeds. The God's grace and the grace of Vfiyuare essential for aparoksa ji'u'ma.

(2) wet-WW, WW, 31:3: 2?:-W= | (RKJ

l3) (i) ‘3"? inm stands‘ for God and also Viyu. Wmeans God's grace and Vfiyu’s grace.

(ii) Since the grace of Chatunnukha-brahmii is also essentialW also refer to his grace.

(iii) 5mm rt; mi? (11.14.) mew wit: agile-er inWIRJC.)

miditfiflifimfiwngmWWWWImamwm u MB.)(ingemvnmfifi'wmfiwwmmm: afifiml

ILLTJ

WWWm I am mm: l (0.1:)

192 men/u. urnusrms

[V-Q] Exp]. ll) The dependency of the mind and the senses onMukhyaprana who is dependent upon God is explained here.

t2) ski-91*: W, m m-fiwfii sir, Mafi-WWHRK.)

(swim-‘WWW?’ :firqintrmttuxr.)

wrwnmrfiwtgeqmmfiwnfififiiafisfiwWWWWIWWWWI(U311)

[V-10] Exp]. ll) The fulfillment of all desires of a liberatedperson and his importance are stressed here.

(2t fimfi-enm, ‘glimemwn, MIL-WI

‘:‘fil' tPill’: W:

‘IE’: m:

[VI-1] Expl. (1) In this verse it is stated that those who knowMukhyaprina as the abode of God and meditate upon God aspresent in him. will get his knowledge and attain him. Realisingthe presence of God in Mukhyaprarta and meditating upon him assuch, especially, helps the seeker to get aparoksajhhna of God.

srwi qw thing 91w It! mm |with fiwnfir mvi W ||w snet Wit mfir mlfifl't 915T W1 fiWimitT 1H 1% ||arms-Rot was? sum m u ‘(mm(2] WW: I This is a reference to one who worships

mmmentioned in the last verse of the previous section.

Amuvnuommsm 193

(s) ‘Fr-‘rm W, mafia ( (R.K.) m1)-WW) (R.K.)

(4) *W-gwwfimi We afififir mmflfimmsrfififil (U.T.)

[VI-2] Exp]. l1) In this verse the difference between thosewho entertain worldly desires and those who are above it isexplained. The aparoksajfifinins belong to the latter category.

(DWI-WWW: | (Rx)(alwimw-wim we win: WWW!“

m, WWW: | (U.T.)(4) v? ism-WW“ QLWWW |

(UT-l

[VI-3] Expl. (l) The importance of devotion and glace areexplained here. WWWWW: qmfimnalfigfimiwanmgtjamfirfifimfifimlfiwmzfififiim- ( (RHK)

(nmfiw-mreqfiw inw-mmmgwqqfiwwfiqfifimqgir-mwefiwfirlwm)

[VI-4] mp1. (1) Wm, mWm. mfiiiflwmwwm: | (R.l(.)

(2) mum-mmWI (R.K.)(3) Emir-aw aw arfiviqfir | (u.T.) WWW wan-mt‘

wfir | (u.'r.)

[VI-5] Expl. (1) vim W legal-(me wlfi'q' WW W-fi¢mwwfi1fi,mqaaifi=wm=wag-em am? l lR.K.)

‘l3

194 museum. tmumms

[VI-6] Exp]. (l) Among the liberated. those who belong to thegroup of pratikalamhanas go to the world of Chaturmultha-hrahmiby the devayfina path and remain there until the close of ahundred years of Chaturmukha-bruhma. Then only they get freedfrom prakrti, linga-sarira etc., bondage. This is stated here.

(2pm: fivl'm aarfifiwfisrfiw gfiriinrmh, mm-niwfiufimiumwml tart.)

(at WW HEM: W =rr=r w mil l (11.x)mm,WmMfiWm:min-1m mm EFF Ins-1| turr.)

t4) mam-W 01.x.) Wat‘?ml (um)l5) Film-WM, W11W‘ inst.)l6) W WigWI (R.KJ[VI-7] Expl. [ll In this verse, it is stated that the presiding

deities of the sixteen kalas who regulated jiva duringtransmigration also get liberated when jiva is liberated. Theliberated jiva and these deities attain unity with the God. Byunity, identity is not meant here, but being in the same place andhaving no discord in thought with the God is meant.

(2) ma-mfimfim, srfiu-timfiwi flame, nan-gem,im-mlafifimfilm, m_mmfimmfiwm= I

(3) mifit-mifimfr glam, flan-W: WRIT-W dim,WRHWHW waif-‘a, W- W;ml 02.x.)

(4) W does not mean identity or mim Thegrammatical structure of this expression does not permit such ameaning. The sull'tx fie is used here in the sense ofW,that is to say, something which was not before being brought into

LTHAIVAEOPANISAD 195

existence. The We: is not something that is to be broughtabout. It is always there according to Advaita Therefore. thisexpression cannot be construed as conveying identity or ambetween if]? and m It only means Plfifiq' and new.

31mm: WIm: finnifi: W13: m: llWmmfisqiqfiimmfiiiwwmnWWMHMB.)(SIWWsfiHIHWWH

w W tam W W wfir |Wmfimmuum

(6) Kalas are sixteen. However, one of the kalz'is, viz., karmais separately mentioned here and the others are mentioned asfifteen. This is intended to show that the presiding deity ofKarma is inferior to others.

W; w? WW1‘ Ira; |W: Wartime infirm-FT n (MBJ[VI-8] Exp]. (ll In the previous verse it was stated that the

liberated souls do not attain identity with God but only reachGod's place. This is further explained here. The liberated soulsare not observed by the unliberated. The liberated will not haveprakrta forms that could be observed by the unliberated.However. the liberated \vill not completely be without name andform. This is explained with the illustration of rivers joining theocean without losing their individuality though it is not observedby ordinary people.

t2) WW WW, arm-W’ W-W flaw-613%, fifiwfiwifi fi'miissr firm l (R.l(-)

1% PM“. UPANBADS

(3) The above interpretation is based on the reading WHEN‘,

and the word m being taken in the sense of 315$. But thisverse can also be appropriately interpreted even by taking thereading as film and the word fifl'ih' being taken in the sense offi'fifil-T. In this interpretation it means that the rivers and theliberated, though they have their names and forms, are describedhere as casting them away from the point of ordinary people asthey are not able to observe the Same. Thus, the main point orthe purport. viz. the liberated do have name and form, isretained in both the interpretations.

ii] 1m summit: WW finitfi art tax.)(iil liar rinrftfin 31m figrB-fignr 5w W: | tax.)

[VI-0] Expl. mainunfit-WW: imqswfitiThis expression conveys that one who knows Brahman will

attain greatness to the best of his capacity. It does not mean thathe will attain identity with Brahman.

wimfifiargffir: minimumW-fifiwrfisrvsmlMimi'msfrmiwmtWanna-313m“ (M.B.)In this connection the following .firuti passages that clearly state

the difference between the Jiva and Brahman even afterliberation may be noted.

(omit: I tort-1W I(iii) firsm wimwgitfit (iv) wirrrfarwqrfiir(v) fiSK-fiWmFE awn etc.

(2) gem-Pewt-wwrfirrmwliiwm

Amnvmormm 197

[VI-10] Exp]. (1) The qualifications of the persons to whomthe knowledge of Brahman coq be imparted is listed hcrc.

(21 ahfim-mfiirm, lawn-5mm firfiifr =rwiafiim | (R.K.)

(awn-1m radium-(WWI (u.'r.)

[VI-11] EXPI- l1) ‘WI-WWW ‘mi-W l(R.K.)

:fiwz am

sfiefiwvgzfiwwfqwwfifiifiwmwwfiwvfim

198 nmcnm. truism

“1WThis Upanisad belongs to Atharvaveda. Varuna who had

assumed the form of a Mandulta is the sage for this Upanisad.God in his four forms of Visva, Taijasa, Prajfta and Turiyn is thedeity for this Upanisad. This Upanisad consists of both prose andverses. There are four sections. In each section, the doctrines tobe stated are first stated in prose and then elaborated in verses.These verses are known as Brahmadrsta verses, i.e., versesrevealed to Chanu-mukha-bralnni.

These Brahmadrsta verses are considered as a part ofGaudapada kinka in Advaita tradition. However, Dvaita traditiontreats them as part of Mandukya Upanisad itself.

The Central theme of this Upanisad is to give an exposition ofthe significance of ‘Om'kfirn. It is brought out here that the entire‘Om'kira conveys Aksara, i.e., Brahman. while the syllable a. u.rn and nada of ‘Om’ka'\ra convey Visva. Taijasa, Prajfta and Ttnlyaforms of Brahman.

The process and the purpose of creation is also explained inthis Upanisad,

INTI: W2

SIGNIFICANCE OF ‘OM’

Wwhitmm tn'r mflfiwfifi u 2 u

This Brahman which is designated as ‘0m’ is Aksara. This issarva. i.e.. gunapt'una. The explanation of Altsara is, it is the samein the past. present. and future.

Wqflwmfiismnfifiawirmqql"#fi'lfliiitlamtmnastu a u

umnononwsm 199

The Aksara i.e., God designated as ‘0m’ alone is gunapitrna.The other one, i.e., Chit-prakrti or Sritatva is trikalatita by thegrace of God designated as ‘Om’. Brahman who is designated asAksara and ‘Orn', alone is gunapt'irna. This is well-known in thesruti. The God who is designated as Atman is same as Brahman.

THE FOUR FORMS 0F GOD

WWI wrfiwtlfirifim-g: m: ‘enh-fizrfiga: Wm m: m: u a ||

This Atman has four forms. The first form is Vaisvtinara. Heresides in the eye through which one functions during the wakingstate. He enables to comprehend the outside objects. He hasseven limbs and nineteen faces. He enjoys the gross objects.

Wait: inns: WWHWWW: inz: u a n

The second form is Taijasa. He resides in the neck, the placewhere the jiva sees the dreams. He sees and also shows to jivathe dream objects. He has seven limbs and nineteen faces. Heenjoys the objects different from the waking state objects.

wgtfiwwmfimwqnfit arggtiWP"? WE" film? Writ f3Wstitga:ins: qtfiir: ‘III: II a ll

The third form is Prijr'ia. He resides in lirtltarnilti, the placewhere jM remains with the God during deep sleep. Being in thisplace, the jiva does not desire anything and does not see evendreams.

This Prajr'm attains oneness with the other W0 forms, enablesjiva to comprehend jlva's svariipa, ajfiana and kala, he enjoys

2m acnm. ummsm

bliss and enables jiva also to enjoy bliss, he is of the nature ofinfinite bliss and infinite knowledge.

Wfifl: ‘NW-l3: @S'T'Ml'ifilWitfizsimmmfirfimuau

This Atman of four forms is the lord of all. He is omniscient,he is the regulator from within. he is the source of all and allbeings arise and return back to him.

HYMNS REVEALED TO CHATURMUICHA-BRAHMA

stairwflsfinflash figfithmzmmzlum: mm: wwfiwfi-flm: || o llWfi'itmmtghmlmerging: fiwiiwqfiw: u a ||fiairfiwfiwmmfifimlwmm:fiwwfi1ifiinwn s ll

Visva reveals outside objects, Taijasa shows the dream objectsWithin, Prijtla enables to comprehend jivasvaritpa etc., during thedeep sleep stale. One and the same God assumes three forms.

Visva is in the right eye, Taijasa in the manas, Prajfla is at thehrtkarniki 1km. Thus, these are present in three ways in the body.

Visva enjoys outside objects, Taijasa enjoys the dreamobjects that are distinct from the outside object. and Prajfiaenjoys the bliss. Thus. these enjoy in three ways.

Pfiwtqfifiésrfifis'sgmlWawmifiwqfifimwu 2° u

mYOPANIsAD ml

figmqimfilwwmfimiWagngafitwfiiwfin tt ummimntwrrfifififimniflmwfimfifimgswzmnun

The gross objects delight Visva, the dream objects that aredistinct from outside objects delight Taijasa, the bliss delightsPrajfia.

He who knows the enjoycr and the objects enjoyed in thethree places will not bc affected by his enjoyment of objects.

The Atman of four forms is the creator of all. This is the firmconclusion of the right-minded persons. Prana. i.e.. the creator ofall, creates all.

Purusa, i.e., Pi'irnasadguna creates jivas containing the rays ofknowledge. in many ways.

THE PROCESS AND THE PURPOSE Ol" CREATION

WmflifmqfifimzlmmflfillmmqomqnfifimNmirqfiqiwfirmzntvnWqfiflwfiifi'mifirfiwlWinemnrqnu 2M1

Some among those who have thought about creation is themodification of Brahman in many forms like jiva. jada etc. Othershave imagined the creation to be the projection like the dreamobjects and magical creation.

m nmurw. urmrsms

Those who have firm knowledge in respect of creation. holdthat the creation is due to the lord's will only. Those who think ofthe time. think that all beings are born of time.

Some think that the creation is intended for the enjoyment ofGod. Others think that it is for his sport. However. it is the verynature of the God to create. He whose all desires are fulfilledcannot have any desire to be satisfied.

sfismr: 1111:

firfiq: 11w:TURIYA AND THE OTHER THREE FORMS CONTRASIED

mm1'11%=111hw11 11-5:mqWmfimwfiwfimwnimwfifl-Itii'rigstmfinrrsnmtrfifilr: u z ||

He does not reveal dream objects, does not reveal outside

objects. does not reveal both together. does not reveal jiva-svartrpa etc.. during deep sleep state, does not reveal the objectof meditation.

However, he is not such who does not give any knowledge atall (as he gives knowledge to the liberated). l-le is not seen. he isnot describahle, not definable, unthinkable, unnamable.

He is supreme. full of attributes, ol' the nature of knowledgeand bliss. He removes the bondage. He is auspicious, he removesthe erroneous knowledge. He is the fourth form of Paramitma.He should be understood in all his four forms.

fifilwuqfitrlfiq-i'rmaganmlfi'rlwu'gwml1121:u=lw1111i2113=il%g:qm n1 ||

Worm 203

There are these verses :

The Turiya is the remover of all miseries. he is the regulatorof the liberated. the lord of all, imperishable. remover oferroneous knowledge. powerful and the goal of all beings.

Wmfiithfiwmlmwneqirggiwfhwm || t u

The Visva and Taijasa superintend the cause i.e.. avidyi and itsetTects i_e., the erroneous experiences in waking and dream states0f Jiva. Prijfla superintends only the cause. i.e.. avidyfi. However,Turiya does not superintend either the cause or the ell'ect.

RAINAANDTURIYACQNTRASTFJ)qrfiwwarliarfimtm:fiai=rziifir§1taqn=lqmnvu

Prijfta does not reveal himself to jiva, nor other things. otherthan jlvasvarupa sukha, ajflina and kfila. He does not reveal thetruth or falsehood. However, Turiya reveals every thing that aliberated jiva is entitled to see.

WWWurigfirzl411W:mzmq§i=rfisfihmu

Both Prz'tjr'la and Tufiyn do not cause the erroneous knowledgei.e.. ‘l’ and ‘mine’. However. the avidyfi is present when prajflasuperintends. while the avidya't is removed, when Turiyasuperintends.

Fmfizlgamfitmimwfiamwfizifiwirfiigimfirfifimusn

Those who have right knowledge know that Visva and Taijasaregulate the avidyz't and the waking and dream slates. Prz'tjha

294 rmcmu. unmisms

regulates the avidyfi in deep sleep slate, and Turiya does notcause either the waking state experiences etc., or avidyi.

REALISATIONOFTURIYA

mnemwirfizrafinnnrazlWait: WWW" on

He who has erroneous knowledge undergoes a series oferroneous experiences during the states of waking. dream etc.One who does not know the truth, i.e.. supremacy of God,continues to be affected by avidya. When the rotation of avidyaand the erroneous experiences is removed, one attains Turiya,i.e.. the Supreme God.

wqrfimwgn'tqztrfiqutgwinmfizltmiw'gzafianuau

The jlva who is enveloped with the avidya by the will of God,gets out of it by the grace of God. Then, he realises the Turiyafonn of God who is unbom, who does not cause dream etc.,states, and who removes the erroneous knowledge.

THE FIVEFOLD DIFFERENCES ARE REAL

son qfi fiitrr fiqilrr =t tins: |‘mantis’ minis’ ‘min: u a ||

First Interpretation

(ll The erroneous knowledge of ‘I’ and ‘Mine’ is the bondage.This can certainly be got rid of by the grace of God.

This erroneous knowledge ol' 'l' and ‘mine' is due to the willof God. God is designated as Advaila as he removes theerroneous knowledge. Truly known by the sages is Advaita.

mmonmsm 205

Second Interpretation(2) The fivefold differences would have vanished if these were

created. (These do not vanish and therefore. these are notcreated. ‘These are beginningless). These fivefold differences arecognised and guarded by God. (Therefore, these are not mereprojections) God alone is supreme.

mfimfimrewtWIMHHl-Pmeuton

First Interpretation

The manifold bondage in terms of ‘l' and ‘mine’ caused byajftina could be removed by proper instructions’ When theSupreme God is known. then, no erroneous knowledge remains.

Second Interpretation

The five-fold differences would have been withdrawn if thesewere merely projected by some agency i.e., ajr'tz'ma. It is only theignorant who fail to understand the difference. One has tounderstand the truth through proper instructions.

sfittitfiw: we:

qrfilt: we:THE SYLIABLES or ‘0M' i.e., A;U, M CONVEY VtSVA,

TAUASA AND PRMNAfismhltmlffsfimi W 3TBIT W WI} W

{fit t omfiflwfit Wm: sum mitt t WEI-Tater tmirfitzimiimwfitwfizn t ll

The Paramitma who is designated as ‘Om’ is supreme andimperishable. He has four full forms. l-lis forms are conveyed by a,

205 PRINCIPAL wnnrsms

u, m and nida. The first form i.e., Vaisvanara who superintends thewaking state is conveyed by a. This is because. he provides theenjoyments ol‘ objects to jivas and he comes first.

He who knows him i.e., Visva, as the provider of theenjoyment of the objects, and as coming first, will be led toliberation by Visva.

WzammfifimnmimlgumlmififlWmawfilqmfiagéflfiuan

The second form of Paramatma i.e., Taijasa who super-intendsthe ‘dream state is conveyed by u. This is because he draws thejlva into dream state taking him out of waking state. and alsobecause, he provides the two. viz., the slumber of the nature ofabsence of the experience of outside objects. and gives theexperience of dream objects.

I-le who knows Taijasa in this way, will get permanentknowledge, will draw himself out of the bondage and joins theliberated. ln his progeny none who does not know Brahman willbe born.

Wzmirmzqmmlfiatfififlhfiatfisqrsénfi'ttfiarwfilrrqsitzntn

The third form of Paramatma i.e.__ prajha who superintendsthe deep sleep state is conveyed by m. This is because he takesJtva unto him during deep sleep state and eliminates vrttijfir'inai.e.. experiences of the waking and dream states.

l-le who knows prajfia in this way will know the world as perhis capacity and get rid of his miseries.

fimarfiqwmrfimwwlwaafifiwmffimwsnwn

MANDUKYOPANBAD 217

When one meditates upon Visva form of paramatma asconveyed by a syllable of ‘Om’ realising his adimatva, then, hewill attain adimatva.

When he meditates upon him realising his aptimatva he willattain aptimatva.

WW filfi writ againmatmWawrfiwr u a ||

When one meditates upon Taijasa fonn of paramiitma asconveyed by u syllable of ‘Om’ realising his Utkarsa. then heattains Utkarsa.

When he meditates upon him realising his Ubhayatva, then hewill attain Ubhayatva.

WWWImmfiagmmmfiaanan

When the fact of Prajfta being conveyed by m syllable for‘0m’ is understood. then. one attains the knowledge to the bestof his capacity.

When one meditates upon him as conveyed by m realisingthat he eliminates the experiences of waking and dream states,he will get rid of his miseries.

fig mug 113?? maw'r ifaWIairy-Ir: “dummfiqwagfi: u \s u

l-le who knows that by the meditation of these three forms ofParamatma one will attain similarity with Visva etc.. in respect offitmatva etc., is respected by all and is considered as a great sage.

mmfisgmmrfimlwyzmiamiifiuasnfififinau

ZR PRINCIPAL UPANISADS

Visva conveyed by a syllable leads the meditator to Visva,Taijasa conveyed by u syllable leads to Taijasa, and Prfijflaconveyed by tn syllable leads to Pr'aji'ta. The meditator certainlyreaches the Turiya who is not conveyed by any particular syllable.

:fiq'vfllt: m:

sign‘: we:11mm IS corwnen nv NADA

W: igfisatqgrlt: MW: W836: tMafiadfinarmsswfiqqiaz u t ll

The Turiya i.e,, the fourth form, who is not conveyed by anyparticular syllable, who is not describable. who removcs thebondage, who is auspicious, who removes erroneous knowledge,is conveyed by the nada aspect of ‘Om’.

One who knows him in this way, casting away the attachmentof ‘l’ and ‘mine’ attains Turiya paramatma with his grace‘

flashers-sf?“WmfiuqrrrqrmwémnMyanmafirwfififliituan

The Paramatma conveyed by ‘Om’ should be known as havingVisva ete.. four forms. These forms are conveyed by the syllablesof ‘0m’. Having known the pnramfitma in his four forms nothingelse needs to be known.

SIGNIFICANCE ormvgaifiwfiéammitisrfiiaqlWfiflgwwwifisfiifiitll 3 ll

umvorsmsan 209

svlitfianiisrswwqiqaumm=m= u v nWmfimfizmhwlwifkswiilatmifirmn a u.

One should fix his mind on the God conveyed by pranava i.e.,‘Om’. l-le is also called pranava because he causes jagrt etc..states. He is gunapiirna, he is fearless.

He who fixes his mind on God conveyed hy ‘Om’ shall haveno fear from any quarter.

The previous incarnations of God such as Vasudeva etc., aregunapirrna. the later incarnations of God such as Visva, Taijasaetc, are gunapt'rma.

God has no beginning, no end, he is everywhere. he isindependent and changeless.

He is the cause of all, he is the sustainer and destroyer. Onewho knows the God conveyed by ‘Om’ in this way will attain himafter he completes his prarabdhakannabhoga.

mfihifimquéwrérmtmflmfinhifinulWWW:QI:Imfififiiwegfiiairmungfiiafrawzfiuuu

The wise who know the God conveyed by ‘Om’ as theregulator of all. present at the heart of all, and all-pervasive willset rid of their misery.

l4

210 memo."PM

God has many inmmations. His incarnations are not differentfrom him. l-Ie removes erroneous knowledge, he is auspiciousOne who knows him as conveyed by ‘Om’ in this way, is theknower. none else is the ‘knower, none else is the knower.

mwm:mflmw{WWW

mum 21]

NOTES AND EXPLANATION

m: m2[l-1] Exp]. (l) l-lere some important features of Brahman are

stated. Brahman or God is designated as Om, he is Altsara and heis m.

(2) (i) ‘Om’ means he on whom the entire world is locatedWWWI (rue)

(ii) Aksara meam he who is the same in the past. present, andWestltfistmitstrfirgwwmfisfimmWe“! (RJCJ

(iii) Sarva means he who possesses infinite number of

attributes. WWI 19.x.)l3) In this Upanisad meditation with ‘Om' realising its

signiieance as a whole and also of its syllables a, u. m and nada isexplained.WWWsag‘ Wl 01.x.)

In the first two passages the significance of the entire ‘Om’ isexplained. suit mmfisw Hm | (RKJ

[l-2] Exp]. (Ill-[ere it is pointed out that God is both gunaptrrnaand trikilz'ttita, while Sritatva is only trikalitita. This fact of Sritatvabeing trikalatita is also due to the grace of God. lt is further pointedout that the fact of God alone being gunapiima is point viz., both thewords Atman and Brahman refer to God bringing out his Vyiptatvaand gunapitrnatva is stated in this verse.

In Upanisads both Arman and Brahman refer _to God. Only in afew instances the word Atman is used to refer to jive. Wheneverthese two expressions are used to refer to God these bring outhis two aspects, viz., vyaptatva and gunapflrnatva. Atman alsorefers to Swimitva. idanakartrtva etc., Nowhere in Upanisads theidentity between Jiva and Brahman is intended when these

212 rummnt. wmrsm

expressions are used together. In the present ease. the sentencesmi ft mist and some" W do not imply any identity. mi itmm means that this Brahman that is designated as Aksara and‘0m’ is also sarva or gunaptirna. The word sarva stands forgunapilrna. miii‘ means that which is designated as Armanand is present in jivas as regulator is the same as Brahmandescribed here. The word Atrnan does not refer to jiva here.Since it is a context of meditation with ‘Om'lrira and thesignificance of ‘Om’ is being explained here, there is no scopefor any reference to jiva or his identity with Brahman. Thecontext here is to give the most important features of God thatare conveyed by his designations Orn Aksara, Brahman andAtman. All these refer to God here bringing out his differentatuibutes. The intention is to state that the God possessing theseattributes is conveyed by ‘Orn’ and knowing this significance of‘Om’ one should meditate upon God with ‘Om’.

WWWIWWWWQRMmmmmiWWWERHmmmemwm ||minimums.)

(zimai'rfiginmnthnilgiwliwin(inmfiwfimfiiraitmsslmmqm= rfiwml

immémwweimuiwgifii‘Writings’ ‘infinite-aim’WsQT-UfiflmzlfimaicatesgfitMI

momma/m 213

(mafimfiganzmi'mfimfiwmafimm-mam? mW: WI 01.x.)

[H] Expl. (I) The a, u, m and nida syllables of ‘Om'kiraconvey the foul forms of God that guide and regulate the jivaduring the wakilg, dream, deep sleep and the iberated states. Inthis verse the first form i.e., Vaifivinm'a is explained.

_(2l The expression W does not mean four feet or fourquarters but n means [our forms. W: mar: aim mm: mm WI (1m

(3)wrfl1m=r=—mrfi~ta1wmfim= WI minimm WTRH'RH: 15am mi: | (R.K.)

‘Edith-IR: mmTREE: | nuum=-qat?r ran, it WEI, WW: m tfimu‘zit-‘Infiwfigm-ltwgti nwg'ami' unfair g =1? air 5am

will? fih': |[H] Expl. ll] Here, the nature of the Taijasa form of God

who regulates the dream state is explained.

tantrum-“Min: WWHW: aim-wtwe: W: amine: wk | tax.)

main-slam m mm mfir #firawait: | 01.x.)WW: fi'fifimi mam-nth; 3-1 m Qfir

‘2W! 01.x.)[l-G] Expl. (1) Here, the nature of Prijha is explained.mgtn-wiifg'gtm'rwa'rm | ‘WWW?

Wi=nm=i§5trfivg=qitlgmw=iqwm W=m: Sfi ‘TFIII

214 "MAL."PM

(ii) W=-%mfiwmi sewn-1mm rm: l 01.x.)(2) m=-rsrrfir= m 'dm in m mm: | mfimiahfit

In 35w? l ggfilzrmf WWII, wmq, and ifi Tl mwfiiflqfifimm | nzx.)

Jiva is called ghana. The Prijna enables jlva to comprehendfiva’s nature. the ajr'rina that has enveloped him, and the time,during the deep sleep state. Therefore Prijfla is calledPrajflinaghana here.

The expression Prajiinaghana may be token as Ghana-prajflina also by way of viparitasamisa sinee the word Ghana-prajfia is used later. W W 5% MEIRmmWWW sfir fiqflmm | (rue)

. ln this case also the meaning is the same. Ghanaprajflinameans he who enables ghana or jiva to comprehend jlvasvm'lpa,ajfiz'ma and kila.

t3) W: sum»Wamid“: mi: l(RKJ '

[l-6] Expl. (ll Some more feamres of God are'descn'bed here.W:WW l (RKJ

[H.831 Expl. ll] These verses were revealed to Chatur-mukhabrahmi and therefore are called mm.

"40,11,121 Expl. m mun-14in WWm;gm-W» iris-ism,WWI 01.x.)

[i-1a,14.1s] Exp]. m In these verses the various viewsregarding the process and purpose of creation are listed and thefinal view is given.

momma!) 2l5

(2) The following views are listed in respect of creation.

Ii) Creation is a modification or Manifestation of Brahman(W).

lii) Creation is merely a projection, an illusion, it is likedream or magic (Film.

.(iii) Time i8 the ground for in creation (mIqli).(iv) Creation i8 due to God's will (and min we).The Upanisad adopts the fourth view as is clear from its

remark IQ {aW:.

As regards the purpose of creation the following views arelisted : .

(i) Creation is for enjoyment (m(ii) Creation is a sport (infill).liii) To create is the very nature of God (W RTFM)

The Upanisnd adopts the last view. The purpoSe-of enjoymentand sport are required to satisfy a want. God will be imperfect ifany want of his is to'be satisfied by creation.

(3) Sri Madhva Bhasa lists some more views in- respect ofcreation and their rejection.

qiiliqfimgefirfiznlWmmwmfifimfiufilmwfqfiitrihinrmmmltiiininiirfoiwuwwnltmtlm.)(4) (i) WW'WW awn \ni'r we

(MOI

216 mmcmu. urmrsans

(iipafi=mfifi=mrfinfifir=qfi=fimfifiwiii-‘tanmlw'rmtrtfirfirl

(stig=sfiwmfimftwsfirtfi,mfimqiflfir,

The expression Prabhu conveys that God is without anymodification, he is all powerful. and he knows all. Theseattributes of God rule out the possibility of parinarna theory,vivarta theory and magical creation theory of God's creation. Hecreates truly without himself undergoing any modification.

rfiwr: W:

litfitt: we:[ll-1] Exp]. ll) ln this passage the nature of the fourth form of

Paramitrna i.e., Turiya, is explained. Its nature is explained bycontrasting it with the other three forms i.e., ViSva, Taijasa andPrijfia. The functions of other three forms‘ are denied in thefourth form and its special functions are mentioned. Therefore.the denial of certain functions should not be taken as the totaldenial of these functions in Paramatma but should be understoodonly as the functions present in the other three forms ofParamatma in the respective way but not in the Turiya form. ITherefore. this stuti passage does not support the concept of theNirguna Brahman. There is no context of discussing NirgunaBrahman here. The context is that of describing the four forms of

'Atrnan i.e.. Brahman. ln the first section three forms weredescribed. Here the fourth form i.e., 'Iufiya is described. Whiledescribing Ttirlya the functions of the first three are denied. Thefirst three regulate jivas in the waking, dream. and deep sleep

Worm 217

state respectively. The Turiya regulates the liberated jiva.Therefore, the kind of knolwedge and functions provided to jivasdiffer. This is stated here contrasting the functions of the firstthree forms and the 'hrriya form.

[2) “Prat-“tnm-afinmwfifi, Haw-HM: m =r |(5)31fizm-im 11min(HUM: rim-mmW:W= wr 9m

immml(WHFSIHw-wiwaigavflwwmqtmmrfi

m1 l mm WI m1 Mm= | airfi =tWI

(vlwmywswsrmfimmmwwifiliflgrfifiiam(wim-Wifiml WWW-

siumnwmnmfrm‘; | (11.14.)Through adjectives il'Fn'flii' etc, it is pointed out that

rcvcalingodream objects, outside objects. etc., which is done byVisva, Taijasa, and Prfijfln forms of Paramitma is not done by the'hn-Iya form.amm-mmwwmWWWmWm'1' W: | (R.K.l

ts) amt-Ty! ‘atWm Misfit-51%’?fi=rr mm WWI-armWWI (RJU

These adjectives further contrast the Turlya form from theother three forms. '

(4t (i) WWI-WW1?! fisthtfrfimir-mt tax.)

213 ntmcnw. uninmms

The expression m means that he who removes thebondage of transmigration.

liiiW-flmrfifirwmmfiflfllmgm-mmqfifita'fiwwfimmmunm

The expression dvaita means erroneous knowledge, andadvaita means the remover of erroneous knowledge, in thepresent context.

um infirm-viii: wn=r= m 13f: m man '1'mm, WWW: mm: m: WM

is) (i) m wmfie mwiwm 31makinw mm in’ ma: llWarm“ mm ||

(ii) WWW: W: |WW: s 11113111151“

(unmitimhfiqrrrkn .mm= 30m W: u ma.)

(6) tr arm-m man | our.)[ll-21' apt m in this verse the glory of Turlya is m“

described. The verses from this verse onwards included in thissecond section also are the verses revealed to Chamrmnkha-brahlnil. mm: imfiir timr: | (nit)

(2) fifn sigma? mwfirfir in‘: l (1c W=-§n1=(51m1mm inm, Him-fiwrsnrfinifi, Wmum=-§aq1=,iw=s|1w= | 02.x.»

[l-3] EXP]. u) It is already stated that Visva and Taijasaprovide the waking and dream experiences to 'liva. These

mm 219

experiences constitute transmigration to Jiva as these involve thenotion of ‘I’ and ‘mine’ Naturally this is due to jiva’s avidyi. Theavidyi and the consequent erroneous experiences which arecause and efi'ect are superintended by Visva and Taijasa. Prijr'raprovides the experiences of Jivasvan'rpa, ajflina etc., during deepsleep state and there are no other experiences. Therefore, hesuper-intends aVidyi only. Turiya super-intends the liberated.Therefore. he does not superintends either avidyi or theerroneous experiences in waking state etc. This importantdistinction between the first three forms and-the fourth form isdeserted here.MWawm | nut.)

(2) mW: an‘ We W: WWW;WWW fim mi: |

(ii) mWWW firm-$115‘? in’:WW: 1

(mmmnmmgfimWItivrfiwfiilwfimmwfiwwrmqrwm-

mflwfimm ‘TH: sari: I uur.)[l4] Expl. (1) In this verse Prijr'ra and Tun-lye are contrasted.

misfitm | uuc)m mm w iiifir-q M1, ‘rm-mm-

WWFT W W41, mm l (are)[ll-i] Exp]. (1) The role of Prljfla and 'Durlya are further

contrasted. fimiafififWWmmm.trqfirfi#11614‘!m | nun -

(2) miw ENE-WWW: WI(RKI

220 mum. "PM

(a) 2mm WWW {ether mfizt rqr 3a:W: 51$: l (RKJ

Prijfia super-intends the deep sleep state. At that time there isno knowledge of ‘l’ and ‘mine’ in an erroneous way asindependent agent, independent owner etc. Therefore. so far asthe absence of such erroneous knowledge is concerned, theposition is similar to'that of liberated state. But in the deep sleepstate the root cause of such erroneous knowledge i.e., avidya is 'not yet removed while in the liberated'state it is completelyremoved. This fact is stated here.

[ll-6] Exp]. (l) 11x: roles of Visva etc., first three and’ Turiyaand fourth are again contrasted in another way.

The Visva and Taijasa cause the bondage of erroneousknowledge at waking and dream states and that of avidyi, the causeof these. The Prijr'ia causes the bondage of avidya since it is notremoved during deep sleep state. However, Turiya does not causeany of these bondages since he regulates the liberated state.

[I-T] Expl. (l) In this verse it is stated that so long as one doesnot know the supremacy of God and suffers from the erroneousknowledge of ‘I’ and 'mine', suffers from avidya and consequenttransmigration through the states of waking, dream, etc. As soonas one realkes the truth, viz., God is supreme and Jiva is entirelydependent upon him, he will get rid of avidya and the wakingetc.. states. and attain the knowledge of Turlya i.e., God.

(2) was m=-ierfi'rr2r wins Hum? roam, em-Wfiwmnwnwmn, WWW: fist-war; W-att trams: fizr (errfi'aw W, aih-fiwwih, finalit-BWFL Wad-Wm | (R.K.)

[ll-8] Expl. (l) In this verse it is stated that it is through thegrace of God that one overcomes the bondage of avidya.

mot-mum 21

livas are enveloped with the beginningless avidyfi. This isbondage. This bondage is due to the will ol‘ God. This could begot rid of only by the grace of God. When one obtains the graeeof God one will realise him. The expression WW has to betaken twice. It refers to avidya, and the will of the God. The willof the God operates at both the ends. It causes the bondage ofavidyi and also removes it. Both bondage and liberation are dueto tlte will of God. This fact is stated in this verse.

(zlwmmmmsfimsqninWWII meme “My: sits: WNWmmiqmi

elm-Ram aiifiwwmfist|(R-K-l

[ll-9] Fstpl. (l) This verse is interpreted in two ways. The firstinterpretation is found in MandUkyopanisnd Bhasya and thesecond intetpretation is found in Tatvanirnaya and Anuvyakhyana.Both the interpretations suit the context. According to the firstinterpretation, it is stated here that the bondage is due to God'swill and it can be removed by God's grace. The secondinterpretation states that the fivefold differences are true and arecognised by God. The expression Dvaita means ‘erroneousknowledge’ in the first interpretation and ‘difference’ in thesecond interpretation. The expression Advaita means thesupreme God, the truth, in both the interpretations.

(2) In an earlier verse i.e., ‘anyatha grinhatah' etc., it wasstated that the jivas are enveloped with avidya and when thisavidya is removed they realise Turiya. 0n this. a question arises,if this avidya is natural to Jiva, how could it be removed. This isanswered in the verse i.e., ‘prapancho yadi vidyeta' etc. Theanswer is, since the avidyi etc.. bondage is due to God's will, it is

m MGPAL{PM

removed by God's grace. The first interpretation provides thisanswer. lt suits the context well.

QWMWWWm‘fiflfiiflfiz whit’ argfim Mmfinfimtfiqi:mmrfilt.)

(3Hi)ithtlimwfiawfit=ni=em=an=iwmswfimdtfisfi fiasfirm mam at? qfiwom'm mmWW=mmmsmfifimlfifirfifirurtirmluzx.)

(ii) tall-Wm ‘NWT-WW, m-fifihq, m-W: WWWW: | (R.K.l

(4| ln the previous verse i.e., anadimayaya etc., it is statedthat the Jivas are bound by avidya, prakrti ctc., and will beliberated by the pace of God. This means that jivas, jadaprakrti,and God are different, Jadaprakriti binds liva by the will of Godand J'iva is liberated by the grace of God. This scheme necessarilyinvolves the difference among these. This ditference is explainedin the verse i.e._ ‘prapancho yadi vidycta’ etc., according to thesecond interpretation. Therefore, the second interpretation alsosuits the context Well.‘ ll' the difl'erence among Jiva, Jada and Godis not accepted as real and is considered only as projected, thenthe whole scheme of Jiva. his bondage by prakrti. etc., and hisliberation loses all its meaning, and both bondage and liberationbecome a sham play. Therefore, it is quite appropriate to affinnthe difference in this context of explaining the liberation by therealisation of Turiya l'orrn of supreme God. m WTR'ITWT-

new 13min a dimer mum“? gust air amm-W: WW: lawvlfiwh: film}: Witt: filth

taint | trfiz' We "3131?? we? wrfifirqei WWI [v.11]

mnnononm 223

(9mm Wfiiafirwfiafififirrwfiwfilmmtfiimlilw. wfitiritz: m- | H WmtfifimhmmefiwmttifiwWrfitaawwir'mfimltvm)(fitmmgmitmwme trite

Mum-r.)l6) The difl'erence cannot be considered as mere projection

because it. is clearly stated in the next verse that it is not mereprojection. ‘fiwit fififiq efi-‘qtit ‘Iii W ifiWT! itm(v.1!

[_I-10] Expl. (1) This verse is also interpreted in two ways.The first interpretation is found in Mandukyopanisadbhisya andthe seeond in Visttutatva nirnaya and Anuvyikhyina.

The first interpretation states that the bondage could beremoved by proper instructions even if it is natural to jiva.

The second interpretation states the fact that the differencesare real. ‘These are not mere projections. It is only the ignorantwho fail tottnderstand the differences.

First Interpretation

121mm mmm firm: '11?mammmfiammwrm

(mmfiwmwtrfiiifiwmfifi'flhtfirtmimn(R.K.I

Sewndlntelpretation

(sunfiwitfifilrfiiflfiznwfiwnfim mmfifirlmmnfitrztiwfinitmnrfiqiwwiiwfinitmiuFor this interpretation the reading 3151?! is adopted.

n4 mmclm. Inmnsms

(4) R.Kt mentions the sources ol' second interpretation asaafivhtmh: W m mm hamWWWWl

Fm‘ WW: m:

qillln w:[Ill-1] Expl. (I) In the earlier section the significance of ‘Om’

as a whole was explained. In this section the significance of eachsyllable of ‘Om’ viz., a u,m and nfida will be explained In thisverse the significance of a is explained Wm

film“ film hwrWWW-Wl nun

lzIm-afiwizirfissaqmafimfirmslim-WWW; waqawfilnm, W=—w=?r3fiW:ml

[3| aim fish, Him; m, mt; snsr: | WWIW:w‘IR: I

mam-airmvmflnfiwmfimmatwfinnmm-mm= 3mm: mu

[Ill-2] Exp]. (l) In this verse it is stated that Taijasa isconveyed by u syllable of ‘0m’. The special role of Taijasa is alsoexplained.

(a) M-snfimq, min-W, m1:-Inlrhfiwnwfiz: WI 01.x.)

momma» 225

[Ill-3] Expl. (l) ln this verse, it is stated that by rn syllable of‘Om’ prajtia is conveyed. The special role of prajfia is described.

(2] tam-man Win-4m were?“ m:—ifil§'l'fl=lminWI

m 5:’ iii mum-i ewhwfir | uuc.) knows this worldas per his capacity W51} BWTFTT Wm I I

(ii) shim-gmmfimwfiwfin[Ill-4] Expl. (1} l-Ienceforward Brahmadrstamantras are quoted

describing the results of meditation by the syllables of ‘Om’. [nthis verse the result of meditation by the syllable a is explained.The implications of idimatva and aptimatva are already explainedunder verse No.1. As applicable to Visva 5dimatva means he whocomes before Taijasa and Prajfia. As applicable to the knower itmeans Visva will lead him first. Aptimatva means he whoprovides the enjoyment 'of all desires and he who enjoys alldesires respectively.

(2) (i) Mam-mm ear-lam imam-WI

liil mfitrwm-srfifim anfisfi?film Fl 1m whim?“a?m: l

13) WWW-hymn, WWW-WWW fiat-tunnel10:1sml (s.'r.)[Ill-5] Exp]. (1) ln this verse the results of meditation by the

syllable u are explained. The implications of Utkarsa andUbhayatva are already explained under verse No.2. Utkarsameans that the Taijasa will take out jlva from the waking stateand ubhayatva means hc will provide the two i.e., absence of

15'

m mmcrm ummsms

waking experiences and presence of dream experiences. Asapplicable to jiva utltarsa means he gets out of bondage, andubhayatva means he will get right knowledge and join theliberated by knowing Taijasa’s roles of utkarsha and .ubhayatva.

(2) Water-WWW mafia? -WWI

[Ill-6] Expl. (l) in this verse the results of meditation by thesyllable m are explained. The implications of maria or miti andlaya or ipti are already explained under verse No.3.

t2)WWW | 02.x.)

[Ill-7] Elpl. (l) fiE wring-fig ‘@3 941%}, w-fiqfiwfimiWt IRK.) mmml lS.T.l

[Ill-Q Expl. (1) In this verse it is stated that the meditatorswill reach Visva etc. It is particularly stressed that they will reachTuriya

mfiatltfis'hmnw'rfisrfiwfiltzwwl(amiwfirt

EfiW: W:

i353: W:[IV-1] Expl. (1) In this verse it is stated that the Turiya is

conveyed by nada aspect of "Om The special features of Turiyamentioned earlier are mentioned again. It is also stated that onewho knows Turlya with these special attributes will attain him.

[2| li) The implications of was‘, mfiwr, fin and mittadjectives are already explained under section ll-l.

(multirui-Wqfiififlfimwfiwmw,‘

mummronmnn m

mmsrfivr '1' slim fiwmm3am: Wsfi‘ ms: l um.)

[IV-2] Expl. (1) This verse onwards Brahmadgsta mantras aregiven. These stress the importance of the knowledge of ‘Om’ andthe results of this knowledge.

(21m=-wwnn@mrrfiufiw= |[IV-3,4,5] Exp]. ll) ln these verses some important attributes

of God conveyed by ‘Om’ are explained.

2) ask-fir, m-gwqgfi, ww=-wmzlwmw= |

(31m=, ‘WI-W; lawn m-., ‘gt, W qfiilwnt i’ 111R? |

(4) WEE-q fin?! 13-? aw? 1m m Wm, mt:-mmfilq, wmqfrh? mm, swam-m 3min,w=-wflqfiqmm11|

[IV-6,7] Expl. ll] Some more attributes of God conveyed by‘Om’ are explained here.

(2) am=-fi=rm=n, Wwfimqizn, indium:-qqlfizfiqila, gfiflwfivn |

fififi: @173:

sfiafiwvgnismfifiqgwfirfiar

228 PRINCIPAL urmrsnns

|| aft: u

irfifiq'iwfiqttThis Upanisad belongs to Taittiriya Aranyaka of Krisna-

yajurveda. Chapter 7,8 and 9 of this Aranyaka constitute thisUpanisad. The 10th chapter is Mahanarayana Upanisad. Visnupresent in St'tryamandala. Chaturmukha Brahma, Varutla andBhrigu are the seers for this Upanisad. The Supreme God withhis Annamaya etc., forms is the deity for this Upanisad. ThisUpanisad is in prose. ~ .

In the first chapter of this Upanisad called Siksavalli, the Vyiihaforms of the Supreme God present in adhiloka, adhijyotisa etc. aredescribed. The code of conduct to be followed by a studententering life after completing his education is stated. In the secondchapter called Brahmavalli, the definition of Brahman is given as‘satyam jflanam anantam Brahma’. The processes of creation isexplained as ‘Atmanah akaSah sambhutah’ etc. The five [onus ofthe Supreme God Viz., Annamaya, Prinamaya etc.. are explained

Anandarnaya etc. important adhikaranas of Brahmast'itras derivetheir subject matter from this section of Taittiriya Upanisad.

The third chapter called Bhriguvalli contains the dialoguebetween Vai'una and Bhrigu. The importance of penance isstressed here. How Bltrigu penetrated into the nature of theSupreme God step by step is beautifully described here.

WmPRAYERHYMN

fittitfiirztiqwnt'rfirwwimlfrwfiptti'i'ifi'fiw'fl'tl

TAITIIRIYOPANBAD 229

fimmmfitaiwmtimfimhmiflafiwrfilatfiqfiqtfilafisfiwfilwmglw-mglmgmtatsgmlfitnfinmfinmfinnt-tu

May Mitra give us happiness. may Vamna, Aryarna, lndra,Brihaspati and Visnu of vide steps give us happiness.

Salutations to Multhyaprana in whom the Supreme GodBrahman is especially present and therefore who is also calledBrahman.

O Mukhyaprana! salutations to you. You direct all senses, lsay, you are present in all senses, you have true knowledge, youact with true knowledge and speak the truth. You protect mypreceptor and me. May the Supreme God give peace, give peaceand give peace!

SECRET MEANING OF VEDIC PHONETICS

Ell-WW: twin-1R: IHHTWIIIH'FI'nan: | WW: u t-s u

Now, we explain that which a student of Brahmavidya mustknow : Varna i.e., Tilu etc., vocal organs through which theletters are uttered. Svara i.e., Udatta etc., accents, Matra't i.e..length of Vowels, Bala i.e., Vivrita etc., efforts, Sz'ima i.e.,joinings of letters, Santana i.e., series of letters.

Varna i.e., the Supreme God present in Varnas conveyed byVarnas and designated as Varna. Svara the Supreme God presentin Svara. Matra, Bala, Slima and Santana i.e.. the Supreme Godpresent in these conveyed by these and designated by these.These are what a student of Brahmavidyi should know andtherefore, are stated here.

232 PRINCIPAL mwnsms

Praja t.e., progeny and designated as Praja is conveyed bySandhi. The Pradyumna-Aniruddha form of the Supreme Godpresent in Prajanana i.e., the act of getting progeny anddesignated as Prajanana is conveyed by Sandhana. This is withreference to progeny.

“MlmtmlmlfiHfirzlfiwmlmlrmmmfiamqmaintainifiarwrwmfizlmfifimqgfinw-WWWéfinuz-au‘

Now, with reference to the body. The Aniruddha-Vasudevaform of the Supreme God present in lower Hanu and designatedas Adharahanu is conveyed by Purvarupa. The Aniruddha—Samkarsana [orm of the Supreme God present in upper Hanu anddesignated as Unarahanu is conveyed by Uttararupa. TheAniruddha-Pradymnan form of the Supreme God present in Vikand designated as vsk is conveyed by Sandhi. The Aniruddha-Aniruddha form of the Supreme God present in Jihva anddesignated as Jihva is conveyed by Sandhina. This is withreference to the body.

‘These are Mahtlsarnhitas. He who knows these Mahasamhitasas explained above will obtain progeny, cattle and all otherprosperity as per his capacity; will obtain the lustre ol‘Brahmajfiana, food, and the abode of the Supreme God.

PRAYER FOR IN'l'ELlECT

WWWMBMWfiqT-nirit? fiqfig | mi? uwh WI rlflr'itWlfirs'rfiqgmmlwiwixftfimn-simafinitsfiitwfiffimlgiiiflfiwn 1M ||

rmlrorm 233

May Indra i.e., the Supreme God. the lord of the Vedas, whohas infinite forms and who is revealed by the eternal Vedasstrengthen my intellect. May I become the holder of the eternalVedas, may l have good disciples, may my tongue speak sweet,may l hear the Vedas profusely. 0 God! you are the repository ofVedas, you are enveloped with all knowledge. Preserve myknowledge of Vedas.

w-mafififiaHWIQHivnifimmuqmifimwuamfiauiznaaiirfiwazlimwmzerrant-toll

0 Supreme God designated as Svahi! You who provide allprosperity to all living beings, extend the same all along, you whoprovide food, water and cloth to me, give me the wealth andcattle, the wealth represented by Goddess Laksmi with her four-malted hairs.

PRAYER TO GET PUPILS

WWW:mlfiq-Ermrfiwznmlmafia-asthmamlmmfimamimfiW:Hm|qrfiafismfit=lmtitwtmtitsmfimtéarwafimfimlamansrfinF-rmtMlfiwfiwfiqfirwmnz-un

O Supreme God designated as Svaha! May the disciples cometo me from all sides, the disciples who have control over theirsenses and are deeply attached to the God come to me. May Ihave reputation as a good teacher among people, may I be happyall along. 0 God with six auspieious qualities! may l be absorbedin you and may you be the object of my meditation. Beingabsorbed in your thousands of forms let me get rid of my sin.

154 mmcrm. wamans

ew-qmwmqawfitnqwmmvlqminimhwuWflilflzflmlifiaifisfimflfimwfill 2-H ll

O Supreme God the protector of all! May the pupils come lome from all sides like water [lowing in the down and like monthsentering into an year. You are a resting place to all. Revealyourself to me and come to me.

SECRET MEANING 0F WAHRI'IIS

sw-sniwzgsftfiqrqarm'aimmtmtgsfiaiWlww:firqnlsstfilaimltrmtWhintlz-ttu

Bht'ih i.e., He who possesses infinite knowledge, Bhuvah i.e.,He who possesses immense prowess, Suvah i.e., He whopossesses good strength, these are Vyz'thritis i.e., bring out theimport of the entire Vedas, convey the four forms of theSupreme God, and bring the Supreme God towards the devotee.

Mahachamasya i.e., Chamrmukhabraltmfi knows the fourthVyailiriti Mahas i.e., Pfirna. He who possesses infinite number ofattributes. The four forms of the Supreme God are designated asBrahma i.e., He who possesses infinite attributes. He is Anna thecentral part of the divine form i.e., Visudeva. The others i.e.,Aniruddha Pradyurnna and Samkarsana are other limbs. He isBrahma i.e., l-le who possesses infinite attributes, he is Atmi- lordof all other Gods. The other Gods are subordinate to him.

w-WwwmlgmtgqmétQInwfinuwfifiwsraiafimilfil

Bht'i i.e., Aniruddha-Aniruddha form of the Supreme God ispresent in Bhuloka and designated as ‘Ayanl Loka’. Bhuvah i.e.,

1mm 255

Aniruddha Pradyumna fonn of the Supreme God is present inAmariksa and designated as Antariksa. Suvah i.e., Aniruddha-Samkarsana form of the Supreme God is present in ‘Asau Loka'and designated as ‘Asau Lokn'. Mahah i.e., Aniruddha-Vfisudevaform of the Supreme God is present in Adirya and designated asAditya. The Aniruddha-Aniruddha ete., forms of the SupremeGod present in the worlds Bht'i etc., are honoured by theAniruddha-Visudeva form present in Aditya.

w-mfingiqsfiirrg: lgqfienfirq: lnzrfiHam: IWWWWTWWI

Bhuh i.e., Pradyumna-Aniruddha form of the Supreme God ispresent in Agni and designated as Agni. Bhuvah i.e., Pradyumna-Pradyumna l'onn of the Supreme is present in Vayu anddesignated as Viyu. Suvah i.e., Pradyumna-Samkarsana form ofthe Supreme God is present in Aditya and designated as Aditya.Mahah i.e., Pradyumna-Vasudeva form of the Supreme God ispresent in chandramas and designated as chandramas. By thePradyumna-Vfisudeva form present in Chandramz'ts thePradyumna-Aniruddha etc., forms present in the liminan'es Agr'tietc., are honoured.

B's-Warsaw | gwsfinmrfilgsfifi'lifil'lflfifilmmnianwfihfil

Bhflh i.e., Samkarsapa-Aniruddha form of the Supreme God ispresent in Riks and designated as Rik. Bhuvah i.e., Samkarsana-Pradyumna form ol' the Supreme God is present in Sa'ima anddesignated as Sima. Suvah i.e.. Samkarsatta-Samkarsaria l'orm ofthe Supreme God is present in Yajus and designated as Yajus.Mahah i.e., Samkarsana-Vasudeva form of the Supreme God ispresent in Brahma i.e., entire Veda and designated as Brahma. BySamkarsana-Aniruddha etc., present in Rik, Yajus and Sama arehonoured.

36 mmctiuu. ummsms

aw-wtfififislwrngqsrqmnwfiwmlqzmlmqwniwnnfinfilmqrqamawguisumlfifizlnazmlnilsfiiqrWu t-tv n

Bht'ih i.e., Visudeva-Aniruddha form of the Supreme God ispresent in Prana and designated as Prina. Bhuvah Le., Visudcva-Pradyumna form of the Supreme God is present in Apana anddesignated as Apan. Suvah i.e., Visudeva-Smnkarsana form of theSupreme God is present in Vyina and designated as Vyana.Mahah i.e., Visudeva-Visudeva fenn of the Supreme God ispresent in Anna and designated as Anna. By Vasudeva-Vasudevadesignated as Anna Visudeva-Aniruddha etc., present in Prana,Apa'ma and Vyana are honoured.

These are the four forms of the Supreme God conveyed withreference to four places by Vyfihn'tis i.e., Bht'th. Bhuva, Suvah andMahah. These forms are sixteen in all.

He who is eligible for the position of Brahmz'i meditates uponthese forms and knows them. All other Gods worship hirn whenhe is liberated.

THE FORMS 0F THE SUPREME GOD PRESENT IN THE BODY

W-q'hfiizqmm: | mwmnsqirfitmt: | WalgfinqmzqmmfilWzlmémfihfiafilqfisnfimhnz-zau

Purusa i.e., Animddha form of the Supreme God is present inthe Misa at the heart. He has infinite knowledge, he is eternaland he is blissful. The short tongue extended between the palatesis the place of Pradyurnna form of the Supreme God. Vi i.e., theSamkarsana form is present at the commencement of the hair of

mrrmrrormm B7

the head. Vyapa i.e., Visudeva is present between the head andthe cheek.

THE FORMS 0F THE SUPREME GODPRFSENT IN THE DEITIES

w-Wlfifisfilgwsfiwihgwfimfiélflfifiimfirlmtfrfifimwil EITSfififli'HT-WQ'IIEIFEWWwfimaflwfifirmfinmwfinz-zsn

Bhtih Le., Aniruddha is present in Agiti, Bhuvah i.e..Pradyurnna is present in Viyu, Suvah i.e., Sarnkarsana is present inAditya, Mahah i.e., Visudeva is present in Chaturmukhabrahmfi.Visudcva pemdes the whole world, he pervades Manasaspati i.e.,Aniruddha. He is present in Vak and regulates Vik, he is present inChaksus, Srotra and Vijfiina and regulates these.

MEDITATION BY CHATURMUKHABRAHMA

3141mm first | WW In WI inf-=11-WI sfimiiimfiflilm || t-te ||

O Prachina Yogya i.e., chief among the eligibles to meditateupon the Supreme God! You meditale upon the Supreme GodVisudeva as one who has an all-pervading form, possesses infiniteauspieious qualities, especially delights Mukhyaprana, who is ofthe form of lflana and Ananda, peace and prosperity, and eternal.

FIVE FORMS 0F THE SUPREME GOD PRESENT 1NADHIBHUTA AND ADHYATMA

w-qfiwfifiqififirfiswfimnwfiiigrrfiwmWIWMWWWIWImlwfiwfiismwfi:m:lqgnfiifl=fimailflfiwiriamrlfirmlmfifiuwfifiehqilWwfiaiméfiqwiqufififillt-tcll

33 maul. UPAIIIQADS

Prithivi em, Adhibhfitas. Prana ctc., Adhyauna are ablc toperform their tasks directcd by the five forms of the SupremeGod only. The details-41 scheme of thcsc is as under :

Adhibht'ltas :l 2 3

l Prithivi Agni Ap Narayana2 Antariksa Vayu Osadhi Vasudcva3 Dyu Aditya Vanaspati Sainkarsana4 Dik Chandrama Akisa Pradyumna5 Avantaradik Naksana Anna Aniruddha

Adhyinna :l Prnna Chaksus Channa Narflyana2 Vyana Srolra Mansa vasudcva3 Apana Manas Snayu Samkarsana4 Udfina Vik Asthj Pradyumna5 Sami'mn Tvak Majja Aniruddha

PRAINAVA VIDYA

w-ahfifimlafififinilmafififiwfizmmmfiWWI efififi Hmfiwmfinl afififinmfirsififin W: srfi'risrfiq'nfi l sirlirfimsnflfiahfiwfilfiaqgmmfinfl'fi'fim:mzishwmfilWIN-“ll

Brahman i.e., Visnu is called as ‘Om'. All avatira forms ofVisnu are also called ‘Om’. The Adhvaqus address Visnu as ‘0'which is an imitation of ‘Om’. The Udgata pricsts sing Simaaddressing Visnu as ‘Om'. The H01; priests sing Sastra hymnsaddressing Visnu as ‘0m’ and pray that ‘O Visnu of blissful natureprotect us. The Adhvaryu priest muiles the Pratigara hymns'

al'rnuvmwlrsm 239

addressing Visnu as Om. The Brahma priest offers Somaaddressing Visnu as ‘Om’. The Yajamana undertakes Agfu'hotraetc., addressing Visnu as ‘Om’. A teacher ol' the Vedas whilecommencing his teaching and the student while commencing hisstudy recites ‘Om’- in order to attain Brahman i.e., Visnu. Heattains Brahman i.e., Visnu.

THE CODE 0F CONDUCT

w-ssisrwtwmqsirsmfliswnmssssirsnawWilmwmnfislmwwmasastauwwwwmirm “6:3??qWWQIWQWQIHW?WHIWWHIWWqua-sou

Obtaining true knowledge, study and teaching, speaking truth,study and teaching, meditation, study and teaching,’ controllingsenses, study and teaching, faith in God, study and teaching,maintaining sacrificial fire, study and teaching, performingAgfiihotra etc., study and teaching, hospitality to the guests, studyand teaching, human behaviour, study and teaching. begettingchildren, study and teaching, looking after the children. study andteaching, performing upanayana etc., Samsltaras to children, studyand teaching.

w-sflfifiwsmflmlaufiafifimmfitfiuWmmfilmntrfitmwfimut-stu

The sage Rathitara who is known for speaking truth says thatamong Rita, Satya etc., Satya leads to the highest good. Paurasisu'who is devoted to Tapas says that it is Tapas that leads to thehighest good. Naka son of Mudgala says that study and teachinglead to the highest good. That is meditation, that is meditation.

240 PRINCIPAL UPANISADS

sir-3133mm? l #5‘: gs'fiilisr t "misfisitWIWWIWWMEHfiilililtaIWEIH-QQH

After obtaining apamksujfiina by study and teaching mySanchitakarmas are removed by Urdhva i.e., the Supreme God,then after the elimination of Priirabdhakarma by bhoga, and thefall of the last body, the residuary Prfirabdhaltarmas are alsoeliminated by the Supreme God present in Silryamandala, then,the tree called Lingasarlra is cut. Then, l obtain the wealth ofhappiness, obtain Svarllpajilana and reach the Supreme God.Thus the fame of my study and teaching spreads like the vasteitpansion of the hill top. This is the statement ol' the benefits ol'the study and teaching of Vedas by Trisanltu.

INSTRUCTIONS TO THE GRADUATES

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After completing the teaching of Vedas the teacher instructsthe students as follows : Speak the truth, practice the goodconduct. do not forget the Veda that you have studied, givesuitable Daksina to your teacher, continue the progeny by duly

Tmnmmmsm 241

marrying. do not transgress the truth, do not transgress theconduct, do not neglect your welfare, do not neglect yourultimate good, do not neglect the study and leaching.

Honour your mother, honour your father. honour yourteacher. Only follow such of our deeds that are not objectionable,do not follow other deeds. Only follow our good conduct but notothers. The scholars who are superior to us should be honouredby offering appropriate seat. Give alms with faith, even if there isno faith give alms. Give alrns with delight, without boasting, outof fear, with enlightenment.

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Now, in my absence (the teacher's absence) if you have a dotiitin respect of religious duties and religious conduct, then, act in theway in which learned men in that place who are thoughtful. whoare devoted to their religious duties, who are not of short temper,and interested in the outcome of religious duties act.

lf you have any doubt in respect of the lapse of conduct, act inthe way in which learned men i.n that place who are thoughtful,devoted to their religious duties, not of short temper, andinterested in the outcome of religious duties act.

This is the command, this is the instruction, this is the secretof vedic teaching, this is the teaching. One should conduct himselfin this way, this way alone one should act.

16

Q42 nmmlui upmsms

aa-tifitfiafl'rw: lirfirvqfillwniqsétqswfint'rirfiqrslaw: lfllffi'él'el'l new. itinmiimfiilammflwrfiqtmmlmatfiamm-WIMMWIlhmfirntrfir:inf-it: u Mt ||

WWWW

arm‘?w-epttzamgasitgagnasdfimnilm

Mmmfimliptnfinmfitnnfimn-tuMay the Supreme God, and Mitra, Varuna etc. gods be

present in us and protect us, the teacher and the pupil. May theSupreme God, and Mitra, Vamna etc., gods enable us to enjoythe results of our teaching and learning. Let us put in our elIortstogether. Let our study be fruitful. Let us not have aversion foreach other for the lapses in the course of our study.

THE DEFINITIONS 0F BRAHNIAN

w-slmfizlflfimtaiwnwmaimimlfiazfilifigsmiwrfiwltfisqamiimlmfiwfiatnq-a ||

l-le who knows Brahman attains the Supreme i.e., Brahman.About this the hymn says: Brahman is satya, jtlina and ananta. l-lewho knows the Supreme Brahman placed at the heart who isextended over the great expansion of Akisa enjoys the bliss tohis full capacity in the company of Chaturmukhabrahmi in thepresence of the Supreme God being entirely dependent on him.

'I'Al'l'l'IRIYOPANBAD 243

CREATION OF THE WORLD

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From the Atman i.e.. Brahman defined above the AkiSa i.e.,the element Akita, its abhimini deity, the body of the abhimanideity and the Supreme God present in these are born. (thenature of birth in each case differs.) From Akasa Vfiyu is born,from Viyu Agr'ti is born, from Agni Ap is born, from Ap plants areborn. frbm the plants anna is born, from Anna Purusa i.e., body,its abhimani deity, Jiva the Supreme God present in these areborn. (In case of Vayu, Agni etc. also the four as mentioned inthe case of Akasa are to be taken.)

ANNAMAYA FORM OF THE SUPREME GOD

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The Supreme God referred to above as the cause of Mafiaetc., and also as present in Maia etc., is present in the body ofPurusa and designated as Pumsa is designated as Annarasamayai.e., nourisher as well as destroyer of all beings. He is present inthe ordinary body in his Aniruddha form. His head is in the headof the ordinary body, his right arm is in the right arm of theordinary body, his left arm is in the left arm of the ordinary body,the central part of his body is in the central part of the ordinarybody, his feet are in the feet of the ordinary body.

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2,44 PRINCIPAL UPANISADS

i'simmihsfiifianrmifisqlmnfiwgsfin'mWamfiimmfiamiélmitsfimwfitmagslntsfin a-a u

This is sung as follows : All living beings that are t'ound on theearth are born by assuming body from Annarasamaya i.e..Aniruddha only. These are sustained by him only. These enterinto him only during pralaya. Annarasamaya i.e., Aniruddha issuperior to all living beings. Therefore. he is the abode of all whosuffer in transmigration. All those who meditate uponAnnarasamaya i.e.. Aniruddha as Brahman i.e., Gunaptlrna attainhim. Annarasamaya i.e.. Animddha is superior to all beings. l-le isthe abode of all who suffer in transmigration. All living beings areborn by assuming the body from Annarasamaya, these grow fromhim only. He is depended upon by all living beings and hedestroys all living beings. _

PRAHAMAYA FORM OF THE SUPREME GOD

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Pranamaya i.e.. Pradyurnna designated as Pranamaya isdifferent from Annarasamaya i.e., Aniruddha who is mentionedabove as present in the Annamayakosa aspect of the body. l-le iswithin. he regulates, he is in Prz'tnamayaltosa. Aniruddha present inAnnamayakosa is filled with Pradyumna who is in Prfinamayaltosa.He is of the forrn of a Purusa. Following him Aniruddha present inAnnamayakosa is also of the form of Purusa. Prana is his head,Vyz'ina is his right amt. Apina is left arm. Ans: i.e., Udana is thecentral part of the body. Prilhivi i.e., Samaria is feet.

'rm'mnommsm 245

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About this it is sung as follows : The gods, men and beastsfunction being directed by Prinamaya only. It is Pranamaya whogives life to all living beings. Therefore, he is mlled the life-giverto all. Those'who meditate upon Pranamaya i.e., Pradyumna asBrahman i.e., Gunapt'nna, they attain liberation. Pranamaya is theliIe—giver to all beings- Therefore‘, he is called the life-giver to all.Pranamaya i.e., Pradyumna present in Pranamayaltosa is likeAtmi't present in the body to the earlier one i.e., Annamaya i.e.,Animddha who is like his body.

MANOMAYA FORM OF THE SUPREME GOD

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Manomaya i.e., Samkarsana present in Manomayakoéa anddesignated as Manomaya is different from Prinamaya and ispresent within him. He is all pervasive. Pranamaya i.e.,Pradyumna is filled with Manomaya i.e., Samkarsana. He is of thefonn' of a Put-use. Following hirn Pranamaya is also of the form ofa Purim. Yajtis is his head, Rik is his right arm, sama is his leftarm, Adesa i.e., Pal'tcaratra is the central part of his body,Atharvangiras his feel.

246 PRINCIPAL UPANHADS

ew-az'itrilifimqfilqirafitfiqrifiramwmnrlmmfimwfiirfimfifinwwqqmmuIt: Eh? ll we llHe who knows Brahman, who possesses infinite bliss attains

liberation which 'is a fearless state. The Brahman mnnot be fullyunderstood by words, he cannot be l'ully comprehended by mind.The words return from him along with the mind.

VIJNANAMAYA FORM OF THE SUPREME GOD

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Vijfiz'mamaya i.e., Visudeva present in Vijr'iinamayakosa anddesignated as Vijftinamaya is different from Manomaya and iswithin Manomaya. He is all pervasive. Manomaya is filled withhim. He is of the form of Purusa. Following him Vijfiinarnaya isof the form of Purusa. Sraddhi is his head, Rita is his right arm,Satya is his left arm, Yoga is the central part of his body, Mahahis feet.

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TAITIIIIIYOPANISAD 247

Vijt'iana i.e., Vasudeva present in Vijfianamayakosa anddesignated as Vijfianamaya enables the Yajamfina and otherpriests to petfomi the sacn'lices and rituals being present in them.All gods meditate upon Vijfianamaya i.e., Visudeva as Brahmani.e., Gunapt'una. He who knows Vijfianamaya i.e., Vasudcva asGunapi'una and does not forget him, gets rid of all his sins andobtains liberation.

Vijfianamaya is the Anna of the earlier i.e., Manomaya who islikehisbody.

ANANDAMAYA FORM OF THE SUPREME GOD

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Anandamaya i.e., Narayana present in Anandamayakosa anddesignated as Anandamaya is different from Vijfianamaya andwithin him. He is all pervasive. Vijfianamaya is filled withAnandamaya. Amndamaya is of the fonn of a Purusa. Followinghim Vijfianamaya is also of the form of a Purusa. Priya i.e.. thejoy obtained by receiving help is his head i.e.. Moda. the joyobtained from the objects is his right arm. Pramoda i.e.. the joyobtained from superior objects is ‘his left arm, Ananda i.e.,Svan'lpllmmda is the central part of his body. Brahma i.e., Viyu ishis feet.

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airfigfifitl mfiwrmns: '{gi'FIll we n

3,43 mam. Ummsnns

About this it is sung as follows : He who thinks that there is noBrahman apart from Jiva will suffer. He who knows that there isBrahman as distinct from Jiva, he is declared to be eligible foreternal happiness.

THREE QUESTIONS ASKED BY VARUHA

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Now the questions that are helpful to know the doctrine :Does the ignorant also obtain the God reaching the other worldafter death or is it only the wise who obtains the God reachingthe other world alter the death ‘I Do all those who haveknowledge obtain the God or only some of them? Do all thosewho obtain the God derive the highest bliss ‘or only some?

Yes, only some i.e., those who are eligible for the position ofChamnnukhabrahma obtain highest bliss. (The other Jr'taninsrealise the bliss as per their capacity. The ignorant do not go tothe other'world nor obtain the God).

GOD'S CREATION AND HIS ASSUMING MANY FORMS

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The Supreme God desired to create the world and alsoasume manifold forms to regulate the same. He thought about it.Then. he tool: it out from his belly. 'l'hen, he himself entered intoit. He became sat. tyat, nirukta, anirukta, nilayana, anilayana,

mmmrommsm 249

vijfiana, avijfiina. satya. anrita, satya and all that is in this world.But still he continues to be satya. [All these technical terms areexplained below).

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Before the commencement of creation there was Asat i.e., hewho is beyond reach i.e.. NErfiyana. From him Sat i.e., he whocan be approached i.e., Vfisudeva was revealed. He revealedhimself in many forms such as Samkarsana, Pradyumiia etc. He iscalled Sukrita as he assumed these for-Ins. This Sukrita i.e.,Visudeva is of the form of infmite bliss- He who knows him aspossessing infinite bliss shall obtain bliss.

If he were not blissful, who else would have to motivateactivity and generate activity 7 1t is he who delights all.

ALLFORMS OF'I'HE SUPREME GOD ARE IDENTICAL

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nailinfisirwfi-\fimmninfiififiqgin -\flwrnnfiflaawhfimzfius-tsuHe, who knows the Supreme God who cannot be fully

comprehended. who has no drawbacks which JTvas have, who has

250 mutant. ummsms

no Lord over him, whose nature cannot be fully described. whoneeds no other support, will attain the Supreme God meditatingupon him firmly.

But he. who thinks of difference among various forms of theSupreme God as in the case of different las will tremble. TheSupreme God causes fear both to the knower and the ignorant.About this it is sung as follows : It is out of the fear of God thatthe wind blows, the sun arises, the fire burns, lndra functions andYarua discharges his duty.

HIERARCHY 0F BLISS OF THE LIBERATED

aw-fiwrssaawtitainruafilgarnnrmggarmuarrfiralsfiitirfamlnsinigfidtmffinwlwimmWargwarnznairrramgwrmzltrqfiMus-tan

Now commences the exposition of hierarchy in respect of thebliss enjoyed by the liberated. The bliss that is enjoyed by aIterated Chakravarti king who had enjoyed before the liberationthe entire earth full of wealth is one unit of Manusa Ananda i.e.,the bliss enjoyed by liberated Manusya Chakravartin. Thisliberated Chaltravarti is Sidhu yuva i.e., moves with the SupremeGod Visnu, has the benefit of his study of Vedas, enjoys bliss tohis full capacity, does not undergo any change, has a naturalstrength of the mind.

Hundred units of the liberated Minusa bliss constitute one unitof liberated Manusya Gandharva bliss who are not haunted byordinary desire and who have obtained the benefit of theirknowledge.

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TAI'I'I'IIIYOPANISAD 25]

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WuuwmmmznitfiqwmtfifiwmzlawmzlsfifiuwmlfiitmfimneqsitqsnfimuWmtiritmiWuH-uu

atmm'fimz: | shfimwsawlitfim'rmit-mar: I Hqfimama: | aflfiwqmqsawn a-so ll

Hundred units of the liberated Manusya Gandharva blissconstitute one unit ol‘ the bliss of Devagandharvas who haveobtained the benefit of the study of Sruti and are not haunted bythe ordinary. worldly desires.

Hundred units of the liberated Devagandharva bliss constituteone unit of the bliss of manes who lived earlier in Chiralokas,who have obtained the benefit of their study of Sruu' and who arenot haunted by the ordinary worldly desires.

Hundred units of the liaerated manes bliss constitute one tmitof the bliss ol' the liberated Ajinadevas who have obtained thebenefit of the study of Sruti and are not haunted by the ordinaryworldly desires.

Hundred units of the bliss of liberated Ajinadevas constituteone unit of the bliss of the liberated Karmadevas who attained theposition of Devas by their deeds, who have the benefit of thestudy of Sruti and are not haunted by ordinary worldly desires.

252 MAL UPANBAN

Hundred units of the bliss of the liberated Kannadevasconstitute one tntit of the bliss of the liberated Devas who havethe benefit of the study of Sruti and are not haunted by theordinary worldly desires.

Hundred units of the bliss of the liberated Devas constituteone unit of the bliss of liberated lndra i.e., Daksaprajipati whohas the benefit of the study of Sruti and is not haunted by theordinary worldly desire.

Hundred units of the bliss of the liberated Indra i.e.,Daksaprajipati constitute one unit of the bliss of liberatedBrhaspati i.e., Purandata who has the benefit of the study of Stutiand who is not haunted by the ordinary worldly desires.

Hundred units of the bliss of the liberated Bthaspati constituteone unit of liberated Prajipati i.e.. Rudra who has the benefit ofthe study of Sruti and who is not haunted by ordinary worldlydesires.

Hundred units of the bliss ofthe liberated Prajtipati i.e.. Rudtaconstitute one unit of the bliss of liberated Brahma i.e..Chatunnulthabraluna't who has the benefit of the study of Sruti andis not haunted by ordinary worldly desires.

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The Supreme God present in Purusa i.e.. Jivas and in Adityai.e.. deities is one. He who knows this and also the hierarchy ofJivas after departing from his last body attains Armaittaya i.e.,Aniruddha, Prinamaya i.e., Pradyumna, Manotnaya i.e., Sankarsana.Vijfiinamaya i.e., Visudeva and Anandamaya i.e., Niriyana.

nrrnntvorm 253

alt-WHiflfiwfi-'qfirwfififiqiifiramwmnzlmimfimwfiitfigmwuitti t in? =t awfi | fim' mg ml firm:

mfifim'tltifimfifimfltmhfififiw'zitqinq'ziiitlfitfiql

About this it is sung as follows : l-le who knows that the wordsalong with the mind return from the Supreme God who is of thenature of infinite bliss, will not have the feat of transmigration.

He will not repent with the thought that ‘why l did notperfonn good deeds’, ‘why l committed sins’. Because, he whoknows the Supreme God as of infinite bliss, will gel rid of theelfects of both good deeds and sins. One who knows this will alsobe not affected by the good deeds and the sins. This is the secretteaching.

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tfimfi'mwflmflmw

u W u“Abutmqqguxfigwgnazifliwwhfiwfh

mtfltmgmfifi'mkl em: tnfitzttlfitf: nBHRIGU APPROACHES VARUHA FOR INSTRUCTIONS

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954 acnw. urmlsm

armfiugrrfimlihmmfinhfinmwfi-i'rfinfinalifiamwmfiua-zn

Bhrigu the son of Varuna approached his father with therequest-Revered Sir, teach Brahman to me. Varuna taughtBrahman to him as follows : Anna, Prana, Chaksus, Srotra, Manas,Vik, Vijfiana and Ananda are the forms of Brahman.

Brahman is he from whom all beings arise, by whom all beingsare sustained, into whom all beings enter during pralnya andwhom all beings reach when liberated. Meditate upon him bySravana, Manana and Nididhyasana.

BHARGAVI VIDYA

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Bhrigu meditated and realised Brahman designated asAnnamaya i.e., Aniruddha. present in Anna. All beings arise fromAnnamaya, are sustained by Annamaya, enter into Annamayaduring Pralaya and reach Annamaya when liberated. Havingcomprehended Annamaya i.e., Aniruddha, he approached hisfather again and requested : Revered Sirl teach me tocomprehend further. Varuna said : know the Brahman of eightforms by meditation.

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TArrmtnrorAmsm 755

Brahman is Tapah i.e., .Ir'iinasvart'rupa. Bhrigu meditated uponsuch Inanasvarupa Brahman again. 'l'hen. he comprehendedBrahman designated as Pranamaya i.e.. Pradyumna. All beingsarise from Piana, are sustained by Prana. enter into Prana duringPralaya and reach Prana when liberated. Having comprehendedPranamaya he approached his father again and requested :Revered Sir ! teach me to comprehend further. Varuna said,know Brahman of eight forms by meditation.

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m I Wwe W m | améwannfi iflqfir Wmfiiifimfifi u H ||

Bralunan is Tapah i.e., Jfiz'inasvarupa. Bhrigu meditared uponthe eight forms ol' the Supreme God. Then, he comprehendedBrahman designated as Manomaya i.e., Samkarsana. All thesebeings arise from Manomaya, are sustained by Manomaya, enterinto Manomaya during Pralaya, and reach Manomaya whenliberated. Having comprehended Manomaya Bhrigu approachedagain his father and requested : Revered Sir ! teach me tocomprehend further. Varuna said know the Brahman of eight formsby meditation.

956 mam urnnrsnos

Brahman is Tapah i.e., inanasvarttpa. Bhrigu meditated uponthe eight forms of the Supreme God. Then. he comprehendedBrahman designated as Vijfte'mamaya i.e., Visudcva. All thesebeings arise from Vijr'itlnamaya, are sustained by Vijfianarnaya,enter into Vijr'tanarnaya during Pralaya and reach Vijnanamayawhen liberated. Having comprehended Vijr'tinamaya Bhriguapproached his father again and requested : Revered Sir ! teachme to comprehend further. Varuna said Know the Brahman ofeight forms by meditation.

Brahman is Tapah i.e.. Joanasvarupa. Bhrigu meditated uponthe eight forms of the Supreme God. Then, he comprehendedBrahman designated as Anandamaya i.e.. Nirayana. All beingsarise from Anandamaya, arc sustained by Anandamaya, enter intoAnandamaya during Pralaya, and reach Anandamaya whenliberated.

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This knowledge is taught by Varuna and practised by Bhrigu.This is about the all-pervasive Supreme God. He who knows thiswill have firm faith 'in the Supreme God. He will be protected bythe Supreme God designated as Annamaya and sustained by him.He will have good disciples, knowledge, lustre of a IBrahmajfiinin.and attain greatness by reputation.

ANNA AND ANNADA FORMS 0F THE SUPREME GOD

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mrmntromrusm Z57

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One should not derogate the Supreme God designated asAnna. This should be observed as an vow. Prfina i.e., theSupreme God designated as Prdna and present in Prints in thebody is Anna. Sarlra i.e., the Supreme God present in JIVa isArmada. Similarly, Sarita is Anna and Prana is'Annada. TheSupreme God designated as Sarita is the enjoyer and theSupreme God designated as Prana is the enjoyed. Similarly,Prana is the enjoyer and Sarlra is the enjoyed. Thus both areenjoyer and enjoyed. l-le who knows this is protected by the Goddesignated as Anna and sustained by him. He will have gooddisciples, knowledge, lustre of a Brahmajlianin and attain greatreputation. Anna i.e., the Supreme God should not be forsaken.This should be observed as a vow.

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The Supreme God designated as Ap is Anna i.e., enjoyed.The Supreme God designated as Jyoti is Armada i.e., enjoyer. Apis enjoyed and Jyoti is enjoyer. Jyoti is enjoyed and Ap iscnjoyer. Thus both are the enjoyer and enjoyed. He who knows

'17

258 PRINCIPAL UPANBADS

this is protected by the Supreme God designated as Anna andsustained by him. He will be great, will have good disciples,knowledge, lustre of a Brahmajflanin and will attain greatreputation. The God should not be forsaken. This should beobserved as a vow. I

The Supreme God designated as Prithivi is Anna i.e., ,enjoyed. The Supreme God designated as Aka'rsa is enjoyer.Prithivi is enjoyed [and Arm is enjoyer. Both are enjoyed andenjoyer. He who knows this is protected by the Supreme Goddesignated as Anna and sustained by him. He will be great, willhave good disciples, knowledge, lustre of Brahmajr'tanin and willattain great reputation. The God should not be forsaken. Thisshould be observed as a vow.

NO STUDENT BE DENIED

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No student who approaches for study should be denied- theopportunity to study. This should be observed as a vow. A studentshould get to know the Supreme God designated as Anna bymaking all efforts. The Supreme God designated as Anna willmake himself available to him. He who studies right from theyoung age will be able to see the face of the Supreme God in hisaparoksa vision. I-le who studies in the middle age will be able tosee the middle portion of the Supreme God. He who studies inthe old age will be able to see the feet of the Supreme God. Hewho knows this will also see in the same way.

'rnn'rmnrommsm 59

ADHYATMA AND ADHIDAIVA MEDITATIONS

w-fiwifiqrfilfimimtfisrwmnimfifiem'tunfififinzlfiufigfiskfimfihzfim:mztwWtfnftfigflhiefififigfilwzfismlfirfififiWIWWIMM-an

The Supreme God should be meditated upon as Ksema i.e.,he who provides welfare, present in vat. he should be meditated

, upon as Yoga i.e., he who fulfills desires. present Prana, asKsema present in Apina, as Karma i.e., he who enables toundertake activity. present in hands. as Gati i.e.. he who enablesto walk. present in feet. as Vimuku' i.e., he who enablessecretion. present in Payu. These meditations are with referenceto the God present in human body.

Now with reference to the forms present in deities : TheSupreme God should be meditated upon as Tripli i.e., delighter,present in the rain i.e., Parjanya the abhimini deity of rain, heshould be meditated upon as Bala i.e., giver of strength, presentin Viyu, as Yasa i.e., giver of lame, present in PaSu i.e., theabhimz'mi deity of Pasu i.e., Daksaprajipati. as lyotih i.e., giverof light, present in Stars. as Prajati. Amrita and Auanda i.e., giverof progeny. and happiness, present in Upastha i.e., the abhiminideity of Upastha i.e., Siva, as Sarva i.e., giver of all, present inNessa i.e., Prakriti.

“Mlsfinmwfilmwmtmnfilwirgmtmwfimflwflmmfiwnmnrgmfirrlmwfilm:WWlfiwfinfifiwzmuwfifisfimmamas-an

2m PRINCIPAL wants/ms

'I'he Brahman he, the Supreme God present in Misti i.e.,Praltriti be meditated upon as Prau'sthi i.e., he who places thedeities in their respective positions. He who meditates upon theSupreme God in this way will be able to place the people lesserto him in their due positions. Brahman i.e., the Supreme Godshould be meditated upon as Mahas i.e., great, the meditator willbecome great by obtaining knowledge, he should be meditatedupon as Manas i.e., revered, the meditator will becomerespectable among people, he should be meditated as Namah i.e.,to be praised by all, the meditator will obtain his desires, heshould be meditated upon as Brahman i.e., Gunapurna, themeditator will be protected by the Supreme God, he should bemeditated upon as the destroyer of Chaturmukhabrahmi, theexternal enemies, and lust, anger, greed etc., internal enemies ofthe meditator will be destroyed.

IDENTITY 0F THE DIFFERENT FORMS0F THE SUPREME GOD

sw-qqmligsstwmmfiirluwzmnqq'fitttwill its | WWW | ‘Ii-lWWIQH'HWHWIGWWIQHWWImmmmlmt

mgmgmailWQ-m-ism-mm: | WWII H» n

The Supreme God present in Purusa i.e., in Vik etc., in thebody of Purusa, and in Aditya etc., deities is one.Chaturmukhabrahmi knows the Annamaya etc., eight forms ofthe Supreme God more clearly. He, when liberated, attainsAnnamaya i.e., Aniruddha, Prinamaya i.e., Pradyumna,

rmnommsm 26]

Manomaya i.e., Samkarsana, Vijr'ianamaya i.e., Vasudeva andAnandarnaya i.e., Narayana. Then enjoying all his desires andassuming the fonns he desires, enabling the other liberated Jivasto move in whatever worlds they desire to be, he himself movingin difierent worlds invisibly, he sings the Samans hi, Vuhi, Vuhi,Vu. l am enjoyed and l am enjoyer, I declare the glory of theGod

w-mfiwmwmtenfimwmwl ifmzzrfitttkmw: | mammalil wififiW1mwlwlfiwqéizlvgwfiwua-ttn

Chatunuukhabrahmi declares that l am born from vimbefore other gods. I am the abode of the liberated. He whopropagates the glory of the lord Visnu comes to me. l am enjoyedby Visnu. l enjoy all Iivas. l occupy the whole world. But l amdirected by the Supreme God. Chattmnukhabrahmfi primarilyknows this glory of the Supreme God.

whammirfitfislgwml“Quantizmqmmgzulilfifligfiéfliwlfiil'ifilmnficfiughmaa: up: uIlrfiwmflfivfivfiqgmwmmu

rfiafi'wvgrfiawmwfiuggiwzm'ffitfimmmWm

252 PRINCIPAL UPANISADS

NOTES AND EXPLANATION

firqfl'sfl[l-1] Exp]. (I) This is a prayer offered by Bhrigu al the

commencement of the study of Qpanisad. WWW ‘1315fiifiumiimmfifl | [R.K.)

(2)m=mfiwuwifigmmflirgwfimawaqfigfi5&1l (1m)

miner-m,srmmwifiawmwwMWfiHQWHWWMWWHWWW: | (R.K.]

(5) fill-Wm, {WK-WW mi “if =I,aim?! Irh amain (211%? i’ @Wflgi? fiullifl WImmm= Immhfiqrrfi-Efimfivfitmifiml (R.K.]

[l-2] Exp]. (1) Vania, Svara etc., that constitute the Védicphonetics are stated here and their spiritual significance isexplained.

mmQWWWWIMzfifimrlfifliifirivimukx.)

(2) fi=-mfi=l'ihmw=l1fiwmamfi, w=-azmfi=,W-W2, ‘WI-Wm: m2, m “If-Ii 11133:,m=mi=rm=rfi~wiiqvfiwfi1wflfiqfi1rslml

(mfiflflfiigmi'hmiifiqq'hwwflfiwflmqvfifiimlwimwifiwmfiwwwmw

mmwwmmiwhm -

rArrl'mIYorAlm 2m

(filmmfifimimfigwwmmmrfiwWWWWT-rm:

(ivwmwfiwfigwmmwmwWWI

(v) fifig W Willi? mmlt mmWWWWI

(vnynlimmrqfirfifiwwmmqflhwfifiwmWmmfimlmm' ‘ll-3] Exp]. (l) The Vyilha forms of the Supreme God presentin Samhita are described here.

(2) m-sngfi: ERIE: #r-g'sfirwfi: m. mafia-1: mg a |(3) (i) ‘Wm-WWWW: 'awfirz' mi

mm find war: WW: I(ii) flaw-harm?»- m W Mfr www-

fimif ww-mmma?W: saris(iii) WWW: War: w'rfirm W-

mzamr mmm | 01.x.)[H] Exp] (I) The four forms of the Supreme God conveyed

by the [our aspects of Sarnhiti with reference to Adhiloka aredescribed here.

WWWWWWHIWHlzmnqfiirfiqrimwwrgémwflF-mWWWWWWW: WI(filmmmmwgmrmmmmm(ivlwgdwmwmwwmvwfiafiwmlWWW: | uuc)

264 mum. uni-tum

[l-S] Exp]. (I) The 'four fon'ns of the Supreme God conveyedby the four aspects of Samhitfi with reference to the luminariesare described here.

WW{pmW: |(R.KJ

(2) ti) 61%:iq “fir-W tifiwm‘firm? W111i [Jam 2wW @1111 t W |

(ii)WWmgr-Wm wt mam:W‘

(mmgmwwiwrgiwgwetawfin 1113111111: Mn(iv)WWWWW: t (are)[Hi] Expl. [l] The four forms of the Supreme God conveyed

by the [our aspects of Samhiti with reference to the learning aredescribed here.

t2) til atfifi=-arfifiw amniirmév WW K'itifiam- {hi WP?WI

tin afiwrfitw WWW W-‘WNWmltmtmwmmfim firnwfimwfifimgmww

We. |livl Wmmmm Fri W ohm-liq; |

our.)[F7] Exp]. (1) The four forms of the Supreme God conveyed

by the four aspects of Samhiti with reference to the progeny aredescribed here.

tawm-WWWMWWNQHUtutfiwfiqmwm' Wm I(mtwmrgmwwH@mml

Tm'rmnrormlsm 265

[l-O] Exp]. (I) The four forms of the Supreme God conveyedby Samhiti with reference to the body are described here. Thebenefit of the knowledge of the forms of the Supreme Godconveyed by all the Samhitas described here are mentioned.

(2) awai-mfiis mam, iz-awndr, mafifin(3) WWWW: | infirm W:

min Fish“? We, mafia-mm |(RKJ

[l-O] Expl. l1) Here the Supreme God is described as arepository of Veda and all knowledge. He is appealed topreserved our knowledge of Vedas. W: itq'mwi mafi'nmm lRK.)

(DREW; WW: Mn fiW=-lgifium1=w=,=r|=m=w= slim, mW: fish; WWW“Wmmqaw-fiwwhw, fiaiflififirzn aim: 1m: wr a1fifiltfilwwua'rmWWW-WI

(3) This Sruti passage is commented upon in KannanimayaTeeka. mm {En fish-awry

[HO] Exp]. (1) Here a prayer to the Supreme God is offeredappealing to provide prosperity, food. cloth and wealth. GoddessLaksmi is referred to here as decorated with malted hair.

(2) mam-Wm ifli fir’ Wilma-MW,(alwaWR: Msfiwfiam lirfim, 6111:111-

‘WWI, WWI, ‘saw? 3mm git: ‘warmsWI (RKJ

[H1] Exp]. (l) Here, the seer Bhrigu appeals to God to blesshim by providing good disciples.

956 nmcmu.mm:

(2) 51mm“: m-mq, m, fi-fifim, sr-fizn, alm-Wfiwfin, m=-fiqfim=, war-wig, W-wm aw-,fifirfifihm m=-g=awfi‘fiMm:Wmwr-wwf, W-mfir mammfimmWW, mar-m WI? 11¢: |

[Hz] Exp]. ll) Bhrigu continues his appeal to the God toprovide pupils to him.

(2) mica-m vnéfir 31% emf? m M:-slfi%g'' ‘hm WWW: WWW; firfismfi

an}? w, 11? srqwr I (R.K.)[l-13] Exp]. (I) The forms of the Supreme God mnvcyul by

the Vyihritis and also the amibutcs conveyed by Vyfihrili arcdcscribedhmflnERfiWWI

i2) W:—=+Tfimfiigrm= w: animal, QW-WWWMWWHTW- min-mmmiwmmmm

"WWW: WW WM l ‘<1’ 1mmWW: Wififififl| '

‘4) Milt, W3"My“ W“:WWM.W@=WMI

(51 m m-W=Wmamm, 11%;,WW=WWmm=mhmmm,was“. W mmmmm

(EIWWHifiw-QWWWWW“WWW-wit WW lW-QTWWW. WWWTM\

TAn'mmrolsm 267

Wfiqmaailififi'aqrirwariifiwsfififiwwaiw-arafiafiwwiimsaqaqfifififififiwy ‘Wm-1mW! fiW= | (R.K.)

[H4] Exp]. (l) The four forms of the Supreme God present inthe worlds, luminaries ctc.. are described in this section.

WWW WNW-WI

1211i)amqmaiwnfiigm‘u='r aim’ afirwm W;W Wax- l

(ii) WW m W: 3;! m:ufimgsr |

(EDW WW ‘3113 FEW? $233515“: gmW: 31mm!

0v) WW WW: W =1a=sfir W:W. I

lannfiaiw-qa afiarawwfimgiwiarfiaim. M-airmw alfimfiaanww fiazfiaqh. fiaim- 53mm.umqmmqyawfiarqaifisflfi | um.)

Expl. l1) The folms of the Supreme God present in Agni etc.,luminaries are described here.

(2) (i)aiafiqamfiwarfi=rma1fiw= :rgwfim I{5|(mmmfiwfifirwmmm W: 31ml(an W: waam W= 3a: I(iv) WW: W: :gsr-ingiw: nah (R.K.)Bxpi. (I) The forms of the Supreme God present in Rik etc.

Vedas are described here.

268 rnmcum. umumms

(2) unfianwflgmwmfifim “Whiz: =1; |(iipmaigwwmmfinmwmgm 3m(mymmwwrgwhmgfifbm. Win-fin. gml(mmmfimirrgmigwmmmmmm.

niq In; luuuExpl. (1) The forms of the Supreme God present in Prina,

Apflna ele., are described here. The benefits of knowing thesefour forms of the Supreme God with reference to four places arementioned here.

(2)1i)n$w%3wmmmm= ngiw-arfim ‘I: |WWWWW W 1H I(mlfifiwwigwrwmmw- arrgéw-iiwfw- gw-l(w)mfiqW:-M@¢WRI(3)mfifi=mw=fiw1fifi=mwzfi1flr=mazmm

muwmgwififl'fiqizmfim'afifigrfifinmémmrrmfirwamrfialmx.)

[l-15] Exp]. (l) The four forms of the Supreme God present inthe body are described here.

wmfiigmwW. iisfimfifirgrreqfim |(RHK)

(2) fim-srmgn, aim-firm, W=-fimww3r=,gw-wfiw: | um.)

(a) 31%?m 93m firm um, fi-afiwfir-fiflail’: ‘EEW: W“ Wh-WT 33$: i131?” wwfisfiwrfiPW Ifir an: n32‘: arr: | 01.x.) '

(4) m W magafiwwguq, W=-mfiew13fi=r-W: rant, mgruhufmww |

1mm 269

(a) wrfir awfi qfirmafiw urn-1132i: I (S.T.I(Sltrwmmfiwqmn

snmnwfiwrfiaqm: 1|w=§qvfma11m¢figmW:§Wfimflgifim: qr: ||mw=wmmwfirfi3=lWWW: "(MBJ

[l-16] Exp]. ll) The [our forms present in Agini ctc., aredescribed here.

m W= W» a? m= mm. W= W»W: “aim I

I3) m-agjé Rm H1323: WW1? mm, WH-eshfi,mmmm“

(4p HEW-m mm mRunWi111, mm E‘? W11 mm,fisnwfin 3mm mgim WW: | (S.T.)

(QMWWWWMmmmyfififimlW=§flh1fifisfihm uWmmgimmfilwngiél\TflgimwnfliwrmfiqmlWW: afiwmfifiwfinlmmfifiwqfiwwfiumfifiwkqim u (MBJ

[H7] Expl. l1) Here certain special qualitiu of Visudcva aredcscnbcd.

271) muncmu. ummsms

(2) WWW mmggwqgfq,mmmzfifirwwmgmfimmnmw=fi=mliaqa1rézfisfifiml

(3) W-aiflwflvr'r mwfimfiw qggiq w 31%‘ SHEwafimfiqqflcmfiéhm 111.14.)

mammamimmgmfimwhfihww=m|WWWHmm;fi=maafifia=rlmmfiqirfirwwqgwfilmfifififimfiqhtfitql zfimftuMB.)

[l-18] Expl. (l) The four forms of the Supreme God present inAdhibhfila and Adhyitma are described here.

Wail-‘Emmi: WWW-W a’WW:113im;fiw1figfi¥mgfi=mfifl§= Tlflfi': “firmwfirl

(21W: 31mm: {mm min-mam

m | (Rm(3) gfiflmiW WI??? w'r ifi: |3Wmm s13: |Waifiqizzsrgvnfimsfimml (mm

[HO] Exp]. (l) The fact that the Supreme God Vignu is called‘0m’ and he is addressed as ‘0m’ at the commencement ofstudy, sacrifice eta, is explained here. This knowledge is knowuas Pranavavidyfl. WWW-r: Wsmfim |

‘zimfiwfirfiawhwrfimarfiqfiiammmwWHEMWWH

Tmmnrmm 271

(3| :z' 1:1? WWW W | WM-W1m: |

(4) 1i‘?Warm-111131;: am: sfir mmHi; aimfir W; WMai: I

(5) 1??WWm |l6) (i) W-srfisi-W= 111m: mm I(ii)WWW1am W: |m afi :r-W 31m: fiwfi an, firm-mm, 9111:11-

WWWWI (R.K.)(s) 6*» 1m: mM: Wm; |

1mg‘ mm. m fin i‘ |WWW. lahfifi: awffir W1:hm; u (MB )

[l-20] Expl. (ll Thc preparatory code of conduct for thosewho desire to study the Vedas is described hcrc._ am

mfiwmmwmnhfimfim WWI

l2) mm HRH-WW 11H‘ Ft‘? W 1.am-wfi W w, m-sf-‘awfiuzz, m:-wnfim, am:-annmmqq, Iraq-211%: mm rag-w? mi: mm: 11%|:WWW m-gmnfin, WWI-WM,mm $113111: mafia-R1:W| (RJCJ

lBHiHfi'rw'ffififiWififiwffinWwawmfifmfilfilli'fififl

(ii) WWW=WW: W351i: I“

m PRINCIPAL UPANISADS

(iiiHa'Tll'aT'iilWWHiTsfifllWWW“: llifirwhfilmwml

(ivmfiaqfiififrefwiwfflmlmwfiirafliwnififiim u (MBJ

[l-21] Expl. ll) The importance of study and teaching isstresscd here.

mam-WWWHW: av: WWW,mafia-mafia

(3)“:WwwwflmwmgsfififiwFWHWIwwwfiqwmmmwmfiifiazgw'afihigwfirqm || uuu[L22] Expl. (I) The benefits of the study and [caching of Veda

are dcscribcd hcrc.

mammwwfiuwmmmmmmfiwW WW: “fin: WW: | mi‘maimfiflwfimizmwfinfizfiwmmwawmmfiwaqiwflqfijmlmfimw“M:qf=a=rmfifimfi=flwg:hmfi=flirgmfivgmmqiWMIWWHIWWWfilm m air WWWmm | WWWWWHWWWWWWIWWEHWWIgimgalfiwfiu'rsrfiwmgivwrMmWWWW=W=W=IWBNHWIWWgfi: WWW! ism)

TAI'I'I'IIIJYGANHAD 273

(atmmiqifirfiqfinmWENT?W: {13°qmmfiqwfirfitwrfimqgnWzfivimn .WWW-éfiwmfimwlmmfifir'gwhfiqmmm

I4DWWW:EW:W:TH=WWmltsm)

.[l-23] Exp]. (1) The code of conduct to be followed in life isbeautifully described here for those who are to enter life after thecompletion of their education.

(21 awmwn m=4wrr=i 1n fiwfi, ‘gm-Wm,m=-amq=hz=r=[, firm-swim T-RlT |

fitfi war Ella?" WWW irarmfi mm =rW11, itWWW. in?WWW-itfiffl'rmaim=r ‘mm Win-Wilma NF?{FlamW: fifiirgfimmqfifiml tsrr.)

[F24] Expl. (1) It is stated here that in the absence of one'steacher one should follow the model of the learned men in theplace where one lives.

tzmlfifirfimn-WWWy,ggmfimmlm-

mm mks: minib, WW1, WWIout.)

ifihfirflfiqfiirfifirmm

18-

274 immune. urmrsAns

m[ll-1] Expl. (l) This is a prayer offered at the commencement

of Brahmavidya. firrfitnfim mfi'r Yrsfi s s =11 sh |mm wag-shag t wwfiwfiufirmfimml emit:

WWW“ a: gag-‘11mg, wnfiwi 1H writ, aim’Wis-Wig, Wm fiis is mt (rm

(3| meme, swag-mg, firm-1 ‘IR-m :firim, m W:gin-Wain ‘twig, WW fimfifi qr, IM-

xma" WI ism.)[ll-2] Exp]. (1)1‘he teaching of Brahmavidya commences from

here. rum-HEM l (R.K.)12) m-mmwmmi dimmers: was

fiil'F-L ssgsir 11-11% l 02.x.)(3) The Upanisadic statement ‘mfizlsfifi WL’ states um he

who knows Brahman attains him. This raises three questions viz.:(il What is the definition of Brahman ‘P(ii) What is the nature of knowledge 7(iii) What is the nature of attaining him ?

Since Brahman is infinite his knowledge is beyond the reachof an ordinary seeker. Since Brahman is everywhere, there is noquestion of reaching or attaining him. Therefore, these questionarise.

timafiramisri (mess-mail osmium-awWWW:3?H= | (mnfilflflsmwrmwairmeh humanW fin WWI‘? WW31W I (R.K.l

i4) The above questions are answered in the Upanisad passage‘wWm etc.’

ran'rmrrommm 275

(i) The first question viz. fi'T mm? T6’? is answered as ‘FF?Emil-‘ti’ TH". This passage gives definitions of Brahman.

(ii) The second question 3W if W T is answered by ‘Ill5E WW'-

Though Brahman is infinite with reference to space. time andattributes he reveals himself to the seeker at the heart ol' the

WWWmit ii | 02.x.)liiil The third question fluff i Md is answered by

fire-ft surmisem mew.The attaining of Brahman is not reaching him physically but

realising the happiness of liberation in his presence and under hiscontrol.

WWW: | hemmwwrrlfiqfiqmmeanwlimmgi | iwfliazrfiqwgwfiq“Malian: l

(S) (i) The definition W W W needs furtherelaboration.

The expression W yields the definitions Wmmswim and WWW t m m: withmlwmissfiwlaa'fiwimfifiml

(ii) The expression EITR'IL yields the definition W-WWI

(iii) The expression m yields the definition W-firm-nail

Thus these three expressions give the definitions of Brahman.(RKJ

276 mmcnw. urmsms

(m arm-warm w‘? aha-m, fitrlim m-fifliwitwwflm: Him, Inf-[mamMIG-'13? ER ilk-f aa'rfhw m snw MmWWIISTJ

mmfiiafiagifikiqflwmWWW: WWW" ma.)

[ll-3] Expl. ll) The WW definition of Brahman iselaborated hem. mm’ mama‘ fiqflhfi |

(2pm11uwarfimm1Eam=m=W=m=l(3) (i) Herc the words Akfia elc., stand for the clement

concerned, its abhimini deity, the body of the abhima'mi deityand the Supreme God present in these.

an mar W: air qgrrfiwfir 2&3: irfiqmimMm=m= |fi=fiwmwffimmmmfiyzfi=n

(ii) Birth isincase of the Supreme Godisabhivyakti,in caseof abhimini deityit is abhimina, and in case of the clement andthe body of abhimfini it is WI

m'flii‘ 31M: W: W'ifiwWQWRFM: {figfll

mmmigfiwfigfi'er: 313': Wifil':flfii: 31a:and so on.Wm it: WW: W:MMWMI

(wwwwmmfiwwaqmmw-WW‘filmmafiwmmwmmmwa

WWI

(ii)arm11mm=, mm=,afirwWWW, Wt, WW, EEFIT riff!WWWW=,WWWmgftifirsfigmnsr.) '

[ll-4] Exp]. (I) Here Annamaya form of the Supreme God isdescribed.

l2) Here the pronoun H: refers to W mentioned as theeause of Maia etc.. earlier. W etc., expressions also refer toWas he is the muse at each stage. Therefore, it is clear that=6’: refers to mor m referred to at the commencement ofthis discourse and ‘N: also refers to him. It is this W1 who isdescribed as Where but not the ordinary body.

1r: arm: QfiWWW: ‘Prrfim wt; NW;WW:1H: maiswgwmrfh 61mm: |

(slamm- -m:1€rssr mafia-W {firm‘@WHWQHW. WR- “WWWm.m.m=aa3r.mw.mi1@wfiwé=rfimfiwwfifiiwmmw.W:erfiw. wt: termWis-wtmsmear mmmy minmWWW@1111

t4! (i) mfiw WW_ 15mmsimfilum ‘a ermfi l

(a) m~mir= W23: m’ mafia, mm |[l-5] Exp]. t 1) The W, W and W

definitions of Brahman are further explained here. 91W!‘ form ofthe Supreme God is described.

273 mmcmu. ummsms

(znfilq-almflfiqfiwmwmlfifiwmfimmmmmm,mmalfilmfi'lfim(3)“:“11'mqfimmfimfim

Wu“MialuifimmqfiwifinWWWW: llqwfifimmfiwfiqmlmmma film‘ ll 1MB.)

[ll-6] Exp]. (l) Prénamaya i.e., Pradyumna present inPrfinamayako§a is described here.

malar- 411w” BTW-My 91W. mgfimmrwm-We mmmflwwmmwWtwml

(3)9wmfiwugiwmww3mfiwmmlw= W:alfilw=fil=filzmqgf=mw=lmagmgwfimglsqmmmzmzmzl(flmmm, WW:

xrgamqnllkx.)lsurwmanmngmw=mmrfi1wmlm

mmlmifimm'mw: | (S.T.][ll-1] Expl. (I) Prinamaya i.e., Pradyumna fonn of the

Supreme God present in Primmayakofia is described here.

(Zlmwmmmmm-WWmifiwfifiqq, ang=-W=,wvi-W-45w? W srgfi 'rsl Wm im-WWW

nrrrmnorwstsno 279

(annfltmifmatfirswh | (rue)(4) The two forms of the Supreme God viz. Aniruddha and

Pradyumna are not different. Therefore, mentioning one as bodyand the other as Atman. mentioning them as one within the other,and also mentioning one as different from the other in this contextshould be understood in one of the ways mentioned below :

(il we; with WWW “1W:mmma‘ awn-R? qr |

(ii) itzsfif-‘rfitfiitiwiwffiqwgtiqfifiqtirql fR.K.I_(i) The difference is mentioned from the point of the

difference in the kosa in which the two forms of the SupremeGod are presented. Realfy there is no difference among differentforms of the Supreme God.

(ii) Even though there is no difference among the Supreme.God, he reveals himself in different forms by visesa and his Iachintyaéakti.

(snjwa'wwwmrwmwatfiwwrm sn'wr;trgtr: tr ‘a mitt armmafifltffilfiifiw mmsari: t tsrr.)

[ll-8] Expl. (1) Manomaya form of the Supreme God isdescribed here.

(2) Th's section is an elaboration of SI'FFL in the passage WW IF. In the earlier sections the import of Raf waselaborated.

mW fitter tam mm-mrafiwwmewi WW who | tax.)

(at arm-mm, nit“; martin‘ slit: WWW-trmwfimfmsrmtglifififiilw W: 1W:W: l

280 MCI?“- “PM

(4) (i) ‘IQ-mm W =13 irfi'm, fi-afih-WW: Wu WWWWHW:-mq?|fifiwWWW: W-Imm, WEE-111WI

liil qgrrfis': m mm w WWWW: | (R.K.)

WW: | eifir-Ii mm 21W mmaifimmm-fi'mn‘: | (S.T.)

[ll-9] Expl. (l) The inability 0f words and the mind to fullycomprehend the Spprcme God who is infinite is brought outhere.

(2) _m¢—mwévrsw= an?‘ W mfiBIFU WWW zfir ‘111W: l (RKJ

(3) amw-mfiw aufimw | (srrJ[ll-10] Exp]. ll) (i) Vijfiinamaya fonn of the Supreme God is

deseribed here.(ii) This is also an elaboration of EI'H'IL in the passage HF?

sums-1i m.awmfifinfiwmawfismqfiW:Ifir

mi?W I(2!WW? WWW: WWW:

i132‘: I

Tmmnormtsm 28l

tsmfiwiafiinmnmwmsWm.m. M-, WWW W. W2,WW. firm. We mmgammmwiu

[I41] Expl. (l) The glory of Vijfifinamaya is sung here.

(2) 115i W m whr firm IrsrnWin33 I 01.x.)

(a) MW misfit‘ afir WWW: atsrrmwwrfifiat mnfibm \ifiw WW: 13m fimwm' W“humane-girl (S.T.)

[l-12] Exp]. (1) The Anandamaya form of the Supreme God isdescribed here.

The expression m in the passage ‘W EI'FT BFFti' W’ iselaborated here. The expression Ananta means infinite in respectof space, time and attributes. The fact that the Supreme God hassuch Anantatva could be comprehended by realising that he isAnandamaya. Therefore, his Anandamayatva is described here.WWWSQWLI

m: mnsrfinwfiwm whai'qfifi min; | mWIIRKD '

(Dmimgfifihwwm. mm. 1mm,fin-fimwaijgwfiwwwmfinfiagfifinfim, ‘ill:-ififi irfi new Wm W13: | WfilminwiwfifirfiflwwrfimmwgnswfiniMgéfiaifiwfnmfigwmmnmWqwimigmmgwfiwmmwninmmfimsnfiufiwfimfigafifimmgfifiitfiWWW=3fimnltR.xJ

m mm. ummsms

(simgmwwirmmgm WWWfirm fin; WWI (R.K.)

(4) W, iiFit-‘I and W definitions mentioned here.though arc in different forms of the Supreme God, there is nodifficulty in considering them as the definitions of one SupremeGod since the different forms of the God are ultimately notdifferent.

fir'r m #1 | mm mm aeri- WE-mwmfimwmwwwW=mmfiewgmfifiéwumm

[5) Annamaya etc., are the names and forms of the SupremeGod. These do not refer to Jiva or mere 1(0q

mfifiwifimfiwmimmmahwWWQTIMW‘WWW {film1W9!-WWImmmmm31mm: 31%: W: 31%: ml (S.T.)

tsunamilwfififisfiwmfinmlWmmfihu

(iiifl'fl'rii'i'fiiqfi'rfififimlWW: Ti: Wain: nWwfiqigmarfilWmimmmfin (M.B.)

Exp]. (ll lt is stated here that those who think that theBrahmzm of five forms Annamaya ete., is not there apart from Jiva

'rArrrmYomNIsAD 283

suffer. But those who realise that Brahman of these five forms isdistinct from Jtva will quality for the liberation.

uwugawmwmwmfiwmnfifiiwMWWWWWWWWWmmtfihmlmrfil

mmvflqwfifiwatmmfiifiazaim mingmqi“filmflmifiifiuiaiigfiigfimfifign(RKJ

(atmmanfiigmfim IW: Wzfifigment: lzfififiwmwml ism

upwi'mvfimwiwfifilsfirfigfimwfiqirsW: matte-qt: ilmummiritfignmsfifiiiwz mmmu MB.)

[ll-13] Exp]. ll) After the full exposition of the definitions ofBrahman and the elaboration of the five forms of the SupremeGod Annamaya etc., Varuna asks Chaturmukhabrahmi threequestions. These questions and the reply given by Brahmi aretated here.

mammfiqmfiwvnmiam ‘mfizrsirfiwt' Ifirmitwafiewmfimaiwwqyjémwnfim:W=W=MI (S.T.)(lilflilfilfiaifiififi'h mhajitflfswfiatta

mhfiilitmvflwgwi: twfimsram(flailfimlfifi fiSfiWfi'qimiafiW: W: I

(mmiisfimfififisfimwgitwmfiiwmfiitwMW; star: lsfisramliwl uuu

284 museum. mumma

(anrfisfiaFfiwnjrmiwmwfifiifiwqmammhmfififlm=wfifi$fiwwqmmfiwmsnfifimfim eTRai-m WWIWWflfirfiimiwiml um.)

mmfifififiumtvfifih mafia-[3a, mmmmfiml

(snnmnfim mfiammfiwzzmWmmfimwmmfirl

(iiHiTfisTFemwfiErrfiW: iTE-rsrlg'q'firq'iifiiwmmWWWI

(maiTfiHiElTfimmqmmggnfifimwfi:mmlwmm=mmmm|‘wafiusrm

(mmfirsrgywsrggfirfifisfimnMmmfiflafiwmnafiqimfiwmfmgqfifimu

[ll-14] Exp]. (I) Herc, in order to bring homo the glory of thcSupreme, God thc creation made by him is explained. 1%ammwwmmlmm

(zlmwfiw-msmwrwqwmzrfiwmwrwm'15w=wfifiwm,mfiwmgwh1=flai=,mmih=imWWWH

(a) awn-W WTQ: finqrm wt |(iii) Haw FEW: 1n; miw'in wfilsfi

mmwwmml(snipmzfimmfirrfiqqlmaiWIwm

W=|Wfi|a=hiflfimm=fimzfi11fimm

From the above explanation it is clear that ‘RI, H1 etc.,expressions indicate the respective attributes of the SupremeGod and therefore are the designations of the God. These alsoindicate the State, the nature or the aspects of the world in theprocess of ereation and the presence of the Supreme God in thesame with the relevant designations.

(iimsraatfisshfiwifiamfifimmwfit | WI?WmlnfirwrfiwrfinmmifimnzwmWWI

(4) (nflitlslsrstgsfiéwfiitwfiwirfimmmtngtaw'rfiiistimiqnmmml

Though the Supreme God is present in 1H, Meta, aspectsof the world he is not at all affected by the drawbacks of these.'lhisisstatedbyiim

(nlfimmrfifififismfimfisrwqawmfiammmfifififiwfimm 1 WmflfiifirsWWWWWW l mmmmmmmmmm

(swsitsr'rfiéwifiamlwglmmmlmmamIWmsmqwmmWmsftfiwfliqfllwwmmn

238 mm. 'tmnmms

(4)%zmuqfili1gimiqg=€li¥g@1wwflagufimivfitfiirfirm’ EHFTWWWW:WMIWWW:WW:WIQI

“Q'IWWFQWWWWI um.)(sywmfiwm: Iqwmmgifismuy ||wrigh; Wfiml“11161333 mamfim: nWiwwgrfirmqwu [M.B.][l-16] Expl. ll) The glory of the Supreme God is described‘

here.

(2) emit-WW WW, W-BIW: vfiwr sir gumanalm “211%, W, Wmmmqr, mWWW, arfivqfi-Wfimriwnwfia'fi,311W“: m:mmrfi‘rna= ml

(anti-31W: at: W: M: 31w: fin; a ear;W=fiw=41w=swihlfig=fifigmtrsnfifigwfimnin 11am fiMfr m ElFfi arsfi in 31% | Wmqfimlwmawwml out.)

|4|fi3rzarfi=r=,aw=mwar§1fi=rarwmlmfifir=lfigm MR5 mam; WW | Haw W |{imamgmmfit (RJCJ

[ll-17] Expl. ll) In order to bring home the point that theSupreme God has infinite bliss, the hierarchy of the bliss enjoyedby the liberated in_described here.

W=WWIWW‘WWI

rmmnommm 289

tznnairwqmmvfifimfimnmfififlgwhw-WWfiwwfiwfi-hwmlwwfimfim

(intrlggm-gmfirqtigwfiwgmazmfirgwménmmzaaqwfmfigh= HngfingfigimurwnW 3w W= W3?" 1W1 am W W‘m=-wmmfiirml 311318;-wmmaififiamh WW: mfim firmi-Wain

(altiwflfiwgwmfim WmfiaqiWfiilwfimwwwwfimwm= "3W-Wfilfifi'li: W=|%M=imiw13w:q3w-wfimfim 31W: 111m WW: | (R.l(.)

(airfiwmimm-afifiwmmmfifirmwafiqWI wrfifiaihWWWawn lRK.)

The adjectives m and Woccurring in the nextpassage have m be taken with mm To take in this waythese have to be read as WW 31m These twoadjectives indicate that the reference is to the liberated. This isnewssary because, some commentators have failed to realise thesignificance of these adjectives and treated this hierarchy of blissas that of Amuktas i.c., unliberatcd.

qt 11W Wm trig-{mm W mlWmmml 111.14.)

(5](i)WWWHHH§fiWfiW=fii1I=fiWW=WfiI(mtfiatgwqiwwwfifiwffisfimwm

mlmififimgirfiwfllwfwwfififimlerfifiwqfifi:

19

2Q) PRINCIPAL UPANISADS

W=swfiirraifi=1rafi=1i1mmmrefim= 1mEIRFfi'HPlTWHlHfi'I

timwfimmwigarm I fiugqrgm simmfigw.aWrallfifiWH-Tig WE, {figralfiqill'tl

aifirfiw raft wins: arfimwWIwerewolf-immune: mm“:

emanate-1:: Wigwam-"mi: | WW: W: Im'oWiser-sum Vaiirfififigimw. whit gem-11fa with.’ sh W mam | 2r 1r the‘: W. WWWWWWl “men I

Here two important points are made : (i) ‘1-!d HT mfififlll' ‘Ell’ F1111 gives an idea of the happiness enjoyed by thechakravaartins before the liberation. But this itself is not the typeof bliss realised after hberation. lt is theW that manifestsal'ter the liberation. This is indicated here by the expression 31311Wu the reference to the happiness derived beforeliberation by possessing the plenty of wealth is intended only togive an idea.

(ii) Though a beginning is made front the bliss enjoyed by theliberated ehakravartin, the liberated Manusyottama bliss alsoshould be taken into account as the earlier step and chakravanin’sbliss should be understood as hundred types ot thaL

(vimWHWWMWWHW-Wfilmfirfimiwwwrfinqgflimrmgmmfiififirearmqfiafiirfimsfinwfsfirwmn

(alwdqiwmwwfiwwmfifinfiwirmwfim

W W: s'fiwl WWMMI ($.11)[ll-18,19,201 Exp]. (I) The hierarchy of the bliss cnjoycd by

lhc liberated is detailed here.

(zfirmwwfiflwwfi, WW: m:fi13=l$: HWW:W%W:,E§EW:W=QTW:WmfimmimfiwrzmmfiwweifiwfifirWhhfiqméqfiwmmfiwfikmrfiwisaw-QWWW,m.-WWWWWW:—WWW=W,Hum-Wlmx.)

(smrqwfififirfin- Wmfiwmfifluxm(“Rim-‘WWW. fimlfimmfiqfifia.

m.fi1?5l$. WIWWW- Wm |mfimqqm. w%firmw ngimwfifigvnmmmvfimwiiwséwmlmafififiiqgfifiimfimrusn

(5)Wm=mfi?rirwmm m=~mm= ‘1%WWM_W%=WM%min, ‘an? quinzfi'q' ii? 5mm? amfimfiqi 3W1!mm:

(61W=WWWEW?N= mngfimlwfiéfi“W31 EIQQ'IBIIIEHIHPll-“d! “I Elli 331313": ‘Ehli'l a‘ W |ism.)

(7) m aw 51% WW rm. |‘fit $6}: WW: m%sfiqm= IWWWWMWI

292 PRINCIPAL urmsms

WWIWWW: ||Ffifiwunfimfiiquhnmmmm= n (M.B.)[ll-21] Exp]. (1) The importance of the realisation of the fact

that there is no difference among the forms of Supreme God isstressed here. lt is also stated that the liberated will reach the fiveforms of the Supreme God.

lulu WWW??? “fiufiflfi iii? uF'r gwfiguiwifiW-ggwrfifin

(2) gill-W, WWW u fiuu Q'u ‘H,

m, mmtani ufiwi hWmumrfiqumfi @Tfilenshfit ant.)

(a) W-agqefitqwfiig figmu M unifi-agqufialqmfiig fiqwm m g: lug: mu q'q' |

MlfiihmwimfiwuuutmwmmmmhmmwfimmfiwwfiufiimwmgurfiuuréumuqfiumwlwgazwuwmugwmwW1mmmu11hfi>niwgi qu'qimarfiaw"riuivi,mmfiuuugh', um‘ Wig‘ uwwi titrmfiviunuu'ruwdglm'rlhr: 91M! (S.T.)

[ll-22] Exp]. (l) The benefits ol' knowing the Supreme God asblissful are described here. W ‘I!’ W: EFT‘Whirl

(2) up mm: uu mugfiul'u, aim-mafia?W,W:WWWI

TAI'I'I'IIIYOPANM 293

(smqfigwnitqgirmfilfiwfiigqgrfifim lgmWfifinnwrfiflfinmm

Himmliqqmfiqa'filmlfifiimlmRM: arm-1;‘ WWqa'éfimlmlizmwnfiwrfimqgwwfimusm

(snfiflfimqwrfirmmmfiwwmmqmwmweaetmwwmwmfifiwfilmfimusm

(GWWFNI-HWWEWWIQWWIism)

3%m

W[Ill-1] Expl. (H The forms of Brahman i.e., Annamaya.

Prinamaya ete.. that are described in Brahmavalli are furtherexplained here by quoting an episode of the dialogue betweenBhrigu and Varuna.

WrimW We?WW |(R.K.)

(2) W ant-1i “fin, ~2nfrf%-em1w |(3) In Brahmavalli Annamaya etc., five are mentioned,

Chaksjus, Srntra and Vfik are not mentioned. Here in BhriguvalliVijfizinamaya and Anandamaya are not mentioned but Anna,Prinz, Chakgus, Srotra, Manas and Vfik, these six are mentioned.Here three are common with the earlier list while three are new.However, in Vadhulaéakha eight are mentioned putting togetherthe five of Brahmavalli and the three additional of Bhriguvalli.Therefore, we have to take all eight both in the context ofBrahmavalli and Bhriguvalli.

294 mmcnw. wnnsms

mfifififiifimlqiirqg=afifim=mmlmrifWI (smmfifiwmrml (R.K.)

(4)’13fa1fi5fifi1555hwfim’zfimgmfwwmfi-wfimgfiwmfiaqhiqamm. I(RK.)

(spmwmmmqinfifly mafiimum, W55, fiimfiirfi WWWHSTJ

(stirififiait, “mm, fizfifiiwfifiwfigflusm)(7)FPW—Wmmwfifiwwfimyunnx)

(3H5: 5555!?‘5: mmfig-lmmfifiafmfimla'fiafiwalqfififig'fiimnWEFWI5551555- mmmfiwgvfiuqu 1MB.)

[Ill-2] Expl. (I) 0n the instruction from Varutya Bhrigu

oonuncnccs his meditation hare.

(znwamhfi, Wwwetfiwfifim

555555515 W am firfizér W5! 51-611 9155111155 fiafifiWWI (R.K.l

13) atm'fi-Igzfi 55;, FIN-WI (R.K.)14] W: 55: 5111511515 min-5‘ WW5

WWW: WWWI15)5mmfiwflfi--Wlfiaflwmfiifififi

Wififlfiazéwfimnfll WW:

rArrrnmromntsm 295

fitting-WIWittgfimwmwfrfifiunamasimuiqg=afi=in=irmfimfii

Wm mtfimtwtfir gmfirfifi'r m | 5w rflrWilmelmfimfifimmhfi=fiw=WWIWWWWIWWQmg=r=m|afiwwhimlwwmfiqtifiqgiilwmfl=qfimMl

Varuna taught all the eight forms of the Supreme God. Bhrigumeditated upon these fonns one by one and comprehended. Butevery time he returned [011W father, the father taught all andasked him to meditate. This way of explanation is necessary,because, this even is quoted in support of the repetition of 513Wetc., in the St'itra ‘W.

[Ill-3] Exp]. (ll Bhrigu understood Prfinamaya form in thesecond step and requested the father to permit him to meditate

further

(zittitfiranw'ri'éwfimm: WithmawmfiuwmI

(anfimmwwmtwfiwfiqwmmwnfiqfiififiwrfiiififitwfitmmnqtnfisfiwfilmx.)

(4)mm=mwfirfiatatfifitfirmfifim= Ififi?mfifimrltsm)

(smvnfinqmgwfimmmnqflgfifimahififiamrfiiéfimwfiiqmlwm-“WWIWWW. ||Manama: avg: mil

296 PRINCIPAL UPANISADS

[Ill-4] Exp]- (I) The advantages of knowing the lore taught byVarugm and practised by Bhrigu are described here.

mnfiwqfizrmeigfimfimmafmfifizfimfimWifiml mm Wit-1111mm m1WI

(symmmwwmfikmalwfimfiflzm, Him-W Wm W: firm W:-wmzfiwfiwflwfirrfirmh WIT-151mm, iii‘???muwfirlmm

l4) Him-WWW hwy: WW» m=—Wwalfirwfiqfi, WWW,m-Wmfififimmfifim Irwin-whiffmafim: 31m 3:, WW: fiwh'; WW

mmqwfi=a§mfifihm1mfi,wfirmWnfimmfifilmwfimlmm WWIIzfi srmmrfiraq | mi =1’ mi \Hfi | W

WWWWWWI[Ill-5] Exp]. (1) The enjoyer and the enjoyed roles of the

Supreme God are described here.

unfifwmiwfimmmmizmwmwrwmmifinwi?W:,W~m:m:iififimmmww,$12-a(BIWWWfiIfiMQIWfiW-

WWW? 3m, Wi'q'fii'fifii-WWfiqfiqml (R.K.)

TAI'I'ImYOPANlflAD 297

mm‘ wiwfimqfifiafiw WWWqmlsifzmaimfiwwmfivg= WW“ W-iflfisfimw: a'éiqfirimfirfirmimWWI

(smfimfimfivfimimwwfifiwsfifinlmamamwmm= Wm= laT-i'mqfitgqiqfiawfigmn

[Ill-6] Exp]. (1) The enjoycr and enjoyed roles of Ap. Jyotih,Prithivi and Akifia arc dcscrihcd hero.

(2)3WW-W-éw WWQQWIIR.K.)

(3)3nwrranr1a1rr:, afifin mama, wvrfifitir m mmm: safiml wmmwhfi: WWIvhfifiM 1m am WW |

(4) WW w,mm=-afiia|1a=m¢ mlWW: aw EMT mm sarfi may; l ‘1M \fmngmi mi81m: imam WWWWWIMmWm: flawgfiwafififim fimfimu

(surfing: WwwmmnW= sum: W: |mm??? amt‘ Mum |WmW: |WW firzf? m Wm; u (M.B.)

[Ill-7] Exp]. ll) The nature of the vision of lhc Supreme Godin Aparok$a cxpcricncc is described hcrc.

(2) fiwfifi? W mfifi m =r wmfiir WW =r

WW may, mm‘ “fir |

298 PRINCIPAL UPANISADS

(31w=-Hmmnw=rréiwfirmwwfirimmfiafiwmwgmzmwmwWWIWfimqiimififilafim11.19116:w

m=-witnfiruz'wmfiwfisrfiaifiqwmmfi=W,WWWIW=-miwwW inii mi W: ma? mil-'8 Wit | miniWWI

‘I: mazasfiwgwmml (R.K.)(omit-mmwfiw-hw

WWWW2W:WWWE—"3:1" EEK-WIL- ilg'i'fiql (S.TJ

(Sifiwwfiw WW= iWWW: at}? wrf'?! $31111! MB.)

[Ill-8] Exp]. (l) A seeker is advised to mcdilalc upon theforms of the Supreme God present in the body and the deitieshere. The names given indicate the favour madc by therespective forms.

<2)Wm=afi=mmfim,mm-WWW WWW mmmin, 'Tfizfivrfiqmqwir" fiwizfiwfigwm- ‘filmW 1min m- IIRUK)

unfazfiqfiflmafiqérmmrfifiwifimfimlWW figzfiwrfirfir irrlir, rm: Wm Wing-qawfimfifiazwmfi, firm-3m, w-Wfiww, W;-MWWWWWW.HW—W-mfifififiewflwvimizémfiammmmfmfim (R.K.)

‘mrrrmnmmlsm 299

141 iii-Hafimfifi wrffir W anfifi. W-wfimrtig,fi-FWWWI (51.1‘QWWW: UqfiEfizl

WmmaimfifimuWWQEM ‘WUmfigwamimnWWWLWHnmmfigmawwzfifirfirswfqéw'rwlfimgfizamimlmmqmfiqfiuW:W€§T§W:WfimfifilHfigvfiflamafrfirfizqfifiafinmwrfifififimwmfifimeahsfi'rwfiwgfiwlHimmmw || lM.B.)

[Ill-9] Exp]. (l) The meditation of the Supreme God presentin prakn'li in different ways is described here.

(21mar-mammwarm-111%:With, WPFI'GT: WE, Wz-WWIW: W: l(srm

m mamfimuafi, min-Wm Wanm, m=-filhn=r, W=-W= |

(4) R srfim'r WWWrm |firW fifl'r mW: uWWW: I (M.B.)

[Ill-10] Expl. (1] The liberated Chaturrnukhabrahma'sexperience and joys are described here.

3m PRINCIPAL ummms

(z)q=q=g's?rgwli*mw€rfiw=r=,wr€rgmifiwfififigzrfigirMmmmWwwmrfiHHI

(symmfiwwmwmwmmmmmawmmwwmmmm

Mmqfiafiml(MW-WWW,

5-H WM 31% m mm gm: W121 awfirW-WqfififlWHmm=m=fin<51mfiwmmWW-WWWI‘m m1 ‘a Ilfifiqvhwrfi m'mfi-srwwwfiiq a?!“

Wm WWWWWWHWW:SFU§:I

(6)wiaw'1fi1w=m=gwmsrfiawflm W:-WW, W firégwfigfifiwamfifiam| 1s.'r.)

[Ill-11] Exp]. (1) The fact of Chaturmukha being the primeknowcr of the glory of the God is cxplaincd here.

(mmirmwfi: WM: mftw, Wmmfin8mm, lm-mm WWWark-‘firm wfiwfim iii-W111-111 w=-enmfi, ‘w? mfiwr mi’:fiml

maim'zh IQWWRHQTI mm“315i 11W: 3311i: W:—gqvf= WW: Whip“!

3R: Hfifi: 3m wavim W-ml (R.K.)

humor/mum 30!

(4] (i) 3mm W m “fin-3mm, m mmWm=m=§rmfifiwgawfiwwrmfirfiw=mfiwfinfimWWW W: <11 Hfivflw mi?Wmmwfil

‘flymfiflwm: #3111‘: ‘q'fi'mmmiwflmfiw'mfiwfiwméwqfimw

Wmfigflfiwfifisfirwflwrfimuwivm=M:§:§W:WH:FW: l (srrJ

unnmwfifiggmvhmlEfimqg'mfl'immmmnfiwfiqnimfiwmlqmwmfiwq'mnmmfilwrwmlWmflmfism= ||gqvfiwqfiwgmirfihqmnfisfiifizflwrfiwflfin

sfirammmfirgmfiznl (M.B.)(mmfiihtfi'girigmmfimvmfinwmwmmnmmw'mfirifii'mgwfil

:fiisfiiwflmfi'éa'ri W113? l uvus.)uzfimwgtfiq'mfliwnwfitfim

mmmfiwfimu

302 mtmcmu. UPANBADS

ll afi'll

WWThis Upanisad is a part of Aitareya Aranyaka of Asvalayana

Sikha of Rgveda. Chapter lI and III of this Aranyaka constituteAitareya Upanisad. Mahidasa who is an incarnation of theSupreme God is the deity as well as the Rsi for this Upanisad.Rarnadcvi, Chaturmukhabrahmfi are also Rsi. The name Mahidasaconveys that great personalities like Rama. Brahma‘ etc.. are HisDisas. ("12:13 ‘{THT: atfifiW0

1n this Upanisnd the most secret aspect of the Supreme Godi.e., Visnu (Visourahasya) lS described. Therefore, this Upanisadis called Maha'tvibhtlti. The doctrine of Sarvasabdavfichyatva i.e.,all words convey the Supreme God is especially brought out inthis Upanisad. The importance ol' Brihatisahasra is brought out.Certain interesting things like bad omens. indications of untimelydeath, implications of bad dreams etc., are also described here.Ardhanari Narayana form of the God and the Spiritual Signifi-cance of each syllable of the name Visnu are also brought out.

Sri Madhvacharya had a special attachment to this Upanisad.He taught this Upanisad to his own teacher. While discoursing onthis Upanisad at Ananteswara temple in Udupi He becameinvisible in the heap of [lowers showered on him by the deitiesand left for Badarika'tsrama.

fivfilnwfi simirsmw:{the "item: msiauflammnfiq

mawqi'fiitsamhmqlHe i.e.. Sankarsana is the Path, he i.e., Aniruddha is Karma,

he i.e.. Vasudeva is Brahma, he i.e., Pradyumna is Satya.

mamas/now 303

Therefore, one should not transgress him, one should not abandonhim. The ancients i.e., Rama and Chaturmukhabrahma did notabandon him. Those who abandon him suffer.

“Wmzfiétwmtfig:wmfifiinwwhgsfiwwr:momma-zen"

Three transgressed the Supreme God. Among those who didnot transgress, men meditated upon Arka i.e., Visnu designated asArka. sages meditated upon Brihat i.e.. Visnu designated as Brihatpresent in all the worlds, and gods meditated upon Pavnmana i.e.,Visnu designated as Pavama'ina present in all quarters.

ew-mafiefiamrmfigltfiqriarrm:mfinulWmqqifir wwrimzr: n

The three who transgress the Supreme God are : Pisichas,Rfiksasas and Asurfis.

w-‘awatilrnfinirfifiit’ :fimsnmmranlwfinirfifinmisqwitgfiwafiwzwsnqawmmfim l

‘saw-Pr {Ra anfi-firfi insist weir fish the anfie:ll Q- Q - Q ll

Among those who do not transgrcss the Supreme God, Menmeditate upon the God designated as Arka and present in Agni,sages meditate upon the God designated as Bn'had present in theworlds, and also designated as Aditya and present in Aditya, godsmeditate upon the God designated as Pavamt'ma and present in allquarters.

304 mmcrnu. ummsms

UK'I'HA VIDYA

“WammmwmaammHi'gfitsfiltfiififimfifi'iwméfléliniflflin

That which the wise designate as 'Uktha’ ‘Uktha' is this i.e.,the Supreme God Visnu. l-le is present in PrithiVi and isdesignated as Prithivi. lt is from Prithivi that all arise. TheSuparna form of the God present in Garuda and in Agr'ti anddesignated as Agni is Arka i.e., Vfihana of the Supreme Goddesignated as Prithivi. The usual food is the food.

Like asiti i.e., a set of eighty units of hymns of Brihatisahasraeach unit consisting of three hymns, this food is also enjoyable tohim. He is present in Anna and designated as Anna. Therefore, itis enjoyable to him.

aw-mftniimnafiti EIt atgqnflfifimg'qmfitmWMsfiw as ain't-fr l annin m=Wnigfiufi Irfiz' fiesmmfiafifismafiaihséwQinifiwwfiiqaql

The form of the Supreme God Visnu present in Antaiiksa anddesignated as Antariksa is Uktha. lt is because of his presence inantariksa that the birds fly and horse etc., move in antan'ksa. TheSuparna form of the Supreme God present in Garuda, and inViyu and designated as Vfiyu is Arka i.e.. Vahana. The usual foodis the food. Like a set of eighty units of the hymns ofBrihatisahasra each unit consisting of three hymns. this food isalso enjoyable to him. He is present in anna and designated asAnna. Therefore it is enjoyable to him.

The form of the Supreme God Visnu present in Dyuloka anddesignated as Dyu is Uktha. It is because of his presence in

mamommsm 305

Dyuloka that it rains and plants and crops grow. The Suparna formof the Supreme God present in (‘ramda and in Aditya anddesignated as Aditya is Arka i.e., Vahana. The usual food is thefood. Like a set of eighty units of the hymns of Brihatisahasraeach unit consisting of three hymm, this food is also enjoyable tohim. l-le is present in anna and is designated as anna. 111erefore,it is enjoyable to him. This is adhidaivata.

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findnrgiraiaqmfiwmarfimfinafiqtNow Adhyatma forms of the Supreme God.

The [orm of the Supreme God present in the body anddesignated as Purusa is Uktlia. He is the great creator of all, beingpresent in all parents. He alone knows that he is the creator of all.Therefore. he is Uktha.

Just as Prithivi is Uktha among adhidaivas, his mouth is Ukthaamong adhyatmas. The Suparna l'orm of the Supreme Godpresent in Gamda and in Vak and designated as var is Arka i.e..Vahana. The usual food is the food. Like a set of the eighty unitsof the hymns of Briharisahasra each unit consisting of threehymns, this food is also enjoyable. l-le is present in aiuia and isdesignated as anna. Therefore, it is enjoyable to him.

Just as Antariksa is Uktha among adhidaivas. his Nasika isUktha among adhyatrnas. The Suparna form of the Supreme Godpresent in Garuda and in Prfina and desigated as Prat-ta is Arkai_e., Vahana. The usual food is the l'ood. Like a set of eighty unitsof hymns ol' Brihatisahasra each unit consisting of three hymns.

20

303 museum. ummsms

GOD ENTERS CHATURMUKHA BRAHMA

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Brahma i.e., Visudeva came to Chalurmukhabrahma atprapada i.e.. foreparts of the feet. Since Brahma i.e., Vasudevacame at the foreparts, these are called prapada. The forepans ofall men are also called prapada. ln case of animals these are calledSapha or Khura i.e.. hoofs. The Brahma i.e., Vasudeva proceededfurther (with Vayu). Therefore. the portions above the feet werecalled Uri i.e.. thighs. Them he said take me up further. thisbecame Uras i.e.. Chest.

The Sirkaraksyas meditate upon Brahma us Udaru. The Arunismeditate upnn Brahma as Hridayu. These two Brahmas are oneand the same.

Then Brahma i.e.. Vasudeva proceeded further and enteredinto the head [with Vayu and other gods]. The head is calledSiras. because, the God dwells therein. The gods i.e., Chaksus,Srotra, Manas, Vik and Prana dwell in the head of Chaturmukhabrahma. Because of this Sit-as is called Sir-as. Prosperilies willdwell in one who knuws Llu's.

arranmroemrsan 19

SUI'ERIORITY 0F MUKHYAPRANA

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mfisqmwrq:mf2qmwmqvimsfiwsiazlThe gods reproached one another saying that I am superior, l

arn superior. They said: Let us move out of this body. and he onwhose departing [his body collapses is superior. First Vik i.e.,Agni the abhimami deity of Vak moved out, but the body speech.The Chaksus i.e., Silrya the abhimani deity of Chaksus movedout, but the body remained intact eating, drinking without onlyspeech. The chaksus i.e., St'irya the abhimfini deity of Chaksusmoved out, but the body remained intact eating, drinking withoutonly seeing. The Srotra i.e., Chandra the abhimani deity ofChandra moved out, but the body remained intact eating,drinking without hearing. Manas i.e., Sankara, Sega, Suparna andIndra the abhimani deities of Manas moved out, but the bodyremained intact eating, drinking with drowsing as it were. ThePrina moved out, then, the body of Chaturmulchabrahmacollapsed. Sarira is called Srira because it collapses. The sin that islike an enemy and a companion like a brother of a person whoknows the above will vanish. The enemy who hates and who issinful will also vanish.

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310 PRINCIPAL UPANIsAns

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The gods reproached one another again saying that I amsuperior. I am superior. They said in dispair: Let us enter into thisbody of Chatunnukhabrahma. l-le, among us. on whose entry thisbody rises is superior. The Vak i.e., the abhimz'tni deity of Va'tkentered but the body remained lying, the chaksus entered but thebody remained lying. Manas entered but the body remained lying.Prana entered. the body arose, hence, Prana is superior.

Prfina on whose depanure the body collapsed and on whoseentry the body arose is superior. One should know that Préna issuperior. The gods said: O Prana! You are superior. you regulate’all our functions such as speech. seeing. etc- We are all yourservants and you are our master. This is stated by the sage ‘youare our master and we are your servants.’

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The gods (who heard the glory of the Supreme Lord fromViyul taught the glory of the Supreme God and that of vayu totheir disciples and their disciples. Thus taught. the Vayu enteredinto them. Because he entered and extended into them. Becausehe entered and extended into them he is called Pralah. l-le is alsocalled ‘Siyam' because he joined them. Similarly, Ahan is Pranaand Ritn' is Apz'ma. Vik is Agni, Chaksus is Aditya, Manas is

mmormm 31 l

Chandratna, Srotra is Dik. This adhyatma grouping of gods is dueto the Supreme God only. These are merely deities. This Visnualone is the Supreme God. None else. This is established by allPraminas.

SIGNIFICANCE OF THE NAME SATYA

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One Hiranyndan a Vcdic Seer who knew the Supremacy ofthe God said : None can prevent my receiving the desired.‘lknow the entering ol' gods into the body as directed by theSupreme God. Therefore, others who are lesser than me bringme offerings. These are unable to prevent those who know thisfrom obtaining their desires.

The Supreme God is called Satya. The Prina is called Sat,Anna i.e., Chatunnukhabrahmfi is Ti, and Aditya is called ‘YahThese three together are called Satya. The chaksus also has threeaspects viz., white portion, dark portion and the corner. One whoknows that the Supreme God is Salya and these three gods a'realso called Satya together, his words will be true, even when hedoes not talk tntly.

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mifififit we it qtawa'si m its |The Speech of the Supreme God viz, the Vedic Speech is a

large rope. The names of Brahma, Rudra, etc., and Brahmana,Ksatriya etc., are the threads within that large rope. The entireworld is bound by this large rope and the threads within it. All thethings in the world have names. The Supreme God Speaks aboutthese with Vedic speech and names. The Vedic deities offer thefood to one who knows this. (or the abhima'mi deities ofPanchabiitas Vighnesa ete.. carry him assuming the form ofhorses.)

The speech of Viyu via, the Vedie speech is a large rope.The names of the Vedic deities are the threads within it. Theentire world is bound by this large rope i.e., the speech of Viyuand the threads within it i.e., the names of Vedic deities etc. Allthe things in the world have mimes. The Vz'tyu speaks about thesewith Vedic speech and names. The Vedic deities offer the food toone who knows this lor the abhimani deities of Panehabht'misi.e., Vignefia ete., carry him assuming the form of horses).

The Supreme God’s hairs are Usnik, skin is Giyatri, flesh isTristup, muscles and bones are Jagati, marrow is Panltthi, andPrina is Btihatt. tVttyu’s hairs are Usiiik, skin is Gayatri, etc.second interpretation is also to be taken). The Supreme God iscovered by the chandas Usnik etc. These are called chandasbecause, the Supreme God is the abode of these, and these coverhim. He who knows this will be prorected from the sins in theplaces where he desires remains.

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ArrAnevormlsAn 313

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This is stated by a Vedic Seer : I saw the protector. TheSupreme God present in Viyu is the protector. He protects allthose who know the Vedic lore. The Supreme God present inViyu is never stationary. l-le never remains passive. lle movesinside and outside the Panchabht'itas. He is present in the fourquarters and also in between these quarters. He is present in thewhole Universe.

Like the wealth hidden by the rich persons the Jivas arehidden in you. All sentient and non-sentient beings are hidden inVz'tyu, Chitpraltriti and the Supreme God. The Chitprakriti andVayu are supported in Prina i.e., the Supreme God designated as-Brihati- All beings from ants onwards are supported by Prina theSupreme God designated as Brihati. Chitprakriu' and Vayu.

GLORY OF THE LIMBS OF THE SUPREME GOD

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Now the glories of the Supreme God will be described.Prithivi and Agni are created from his mouth. The plants are

314 Pruncrrru. urmrsms

produced from the earth. Agni sweetens them saying bring theseto me. bring these to me to cook. This way Prithivi and Agniserve the mouth of the Supreme God (present irr the mouths ofall) the creator of Prithivi and Agni. He who knows this glory ofthe mouth of the Supreme God will attain the world in which thePrithivi and Agni are extended. So long as this world continues tothe held by Prithivi and Agili, he also holds.

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Antariltsa i.e.. Vighnesa the abhirnani deity of antariksa. andVayu i.e., Mukhya Prfina are created from Prana i.e.,ghrfincndriya of the Supreme God. All beings are enabled tomove and hear by Antariltsa i.e.. Vigncsa, Vfiyu brings fragrantsmell. ln this way Antan'lisa and Vayu serve their creator i.e.,ghranendriya of the Supreme God. He who knows this glory ofghranendriya of the Supreme God will attain the respectiveworlds. So long as these worlds continue to be held by Antan'ksaand Vfiyu, he also holds.

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Dyu i.e.. the abhimani deity of Dyu. and Aditya are createdfrom the eye of the Supreme God. Dyu i.e.. the abhirna'mi deityof Dyu provides rain and food to the beings. Aditya provides

mannormrsm 315

light. ln this way Dyn and Aditya serve their Creator i.e.. ehalrsusof the Supreme God. l-le who knows this glory of the ehaksus ofthe Supreme God will attain the worlds in which Dyu and Adityaare extended. So long as these worlds continue to be held by Dyuand Aditya. he also holds.

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The Quarters i.e.. abhimini deities of Quarters Mitra, Yama,Varuna, Kubera, and Chandramas are created from srotra of theSupreme God. One is enabled to hear the sound by the Diks i.e.,abhimini deities of Diks. The sounds of Veenz'i, Venu, Mridangaetc, come to the Supreme God present in the srotra ol' the jivathrough the quarters. The Supreme God especially hears thesesounds being present in the ear of the .livas. The chandramt'tcauses the first and the latter half of the month to enable the Jivasto perform the rituals of the respective times. In this way theabhirnini deities of the quarters and chandrama serve their-creator i.e., the srou'endriya of the Supreme God. He who knowsthis glory of the srotra of the Supreme God will attain the worldsin which abhimani deities of srotra and chandrama'r are extended.

31¢. mmcnw. unrnsms

So long as these worlds continue to be held by srotra andchandrama he also holds.

The Ap i.e., the abhiméni deities of Ap i.e.: Brahma. Vayu.Sesa etc, all deities, and Vamna are created from Manas of theSupreme God. The Ap i.e.. abltimz'mi deities of Ap give faith tothe livas in order to enable them to do the good deeds. Varunaenables the people to perform the holy deeds to please theSupreme God. In this way Ap i.e., the abhimz'ini deities of Ap andVaruna serve their creator i.e., Manas of the Supreme God. l-lewho knows this glory of the Supreme God will attain the worldsin which the abhimani deities of Ap and Varuna are extended. Solong as these worlds continue to be held by Ap and Varuna healso holds.

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tr wr firfiqg: aibi wit m inw: ii airfirfififlfififirfir e afirst wrumi mat qrwr tantrummph \tsrfi1r ‘til 5R |

Goddess Rama asks Mahidasa : why these Brahma, Viyu, Sesaetc. gods are called ‘Apah'? Mahidasa replies : yes, these arecalled ‘Apah'. because, I am called ‘Apah’ as l possess allattributes. l (the Brahman) am the source of the entire universe.All others viz. chaturmukhabrahma etc. arise from me. TheBrahman is the father. the chaturmukha brahma etc. gods arechildren. Whatever belongs to the children that belongs to thefather and whatever belongs to the father that belongs to children.Thus, your question is answered.

mmomulsm 317

Mahidasa the son of ltara who possessed eternal knowledgesaid this: l ltnow all from myself to all other gods, and from allother gods to myself. These gods owe their positions to me. Thevery exrstenee, understanding and functioning of these is due tome. These are brought up by me. (by providing knowledge,activity, strength etc.)

The Supreme God is designated as Giri, Chaksus, Srotra,Manas. Vilt and Prana [indicating the respective attributes). He isdesignated as Brahmagiri.

He who knows this Will get rid of his past deeds thataccompany one like an evil enemy. His outside enemy alsoperishcs.

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The god Vayu meditaled upon the Supreme God as Asu thedestroyer of all, Prana possessed of infinite bliss, Bht'iti possessedof infinite knowledge and glory, Abht'tti giver of ignorance toAsuras. By such meditation they attained bliss, knowledge etc.That is why Vayu present in a sleeping person praises the God as‘bht'th’ ‘bhuh.’ Asuras meditate upon the God as Abhuti giver ofignorance and devoid of any glory. Therefore, the Asuras godown.

He who ltnows this will obtain knowledge, glory etc., with thegraee of God. The enemy ol' such a person who hates him andwho is evil minded goes down.

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318 mmcnuu. UPANISADS

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The Supreme God causes life and death, transmigration andliberation. This is stated by the seer in the hymn ‘apart pran’ etc.

The Vayu directed by the Supreme God moves below as‘apina' and moves up as ‘Prfina'. The Viyu in his Prana andApina forms is regulated by the God and therefore, does not goout of the body.

The Vayu whose knowledge never disappears remains in theperishable bodies with the grace of the God. The bodies are theabode of Vz'iyu. The bodies are perishable while Prana is eternal.

The two i.e., Viyu and the body are ever present [the bodiesare assumed one after the other. and Viiyu is also found in eachkalpa). The paths of these two are different and opposite. Thebody is observed but Vfiyu is not observed. Vayu is eternal. Hewho knows this will attain liberation and remain in Vaikuntha. Hewill be observed by all who are liberated earlier.

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mmurmlsm 319

The Supreme God entered into the body of Jtvas (withLaksmi and Vz'iyu) as antaryamin. The Supreme God shines inSflryamandala. l-[e is Pra'na i.e., Nairi'tynnn. Prfina entered into thebodies of Jivas, he shines in St'irynmandala. He entered into thebodies for hundred years. Therefore, the duration of the life ofmen is hundred years. As he remains in the bodies for hundredyears he is designated as satarchin, he is called as satarchin.

The Supreme God holds the livas in his belly. He also holdsthem being within them. Therefore he is designated asMadhyalna, he is called Madhyama.

NAMES OF TIIE SAGES ARE THE NAMES 0F THE GOD

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The Supreme God present in Préna and called Prfina is Gritsa.present in Apana and called Apana is Mada. Therefore he is calledGritsamada.

The whole universe is liked by the Supreme God. Thereforehe is called Visvamitra. The gods said that the Supreme God isVa'ima i.e., auspicious to all of us. Therefore, he is calledVimadeva. The Supreme God protects all from evil activities.Therefore, he is called Atri.

321) mum. urmsms

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The Supreme God supports the beings. The beings are calledVijas, he supports them. Therefore, he is called Bhfiradvaja. he iscalled Bharadvaja.

The gods said : the Supreme God resides everywhereindependently. Since the gods called him Vasistha i.e., he whoresides everywhere independently, he is designated as Vasistha.

The Supreme God recited the entire Veda. As he recited theentire Veda he is called Pragfithi, he is called Pragatha.

The Supreme God purifies all. Therefore, he is calledPavamanya. he is called Pavamanya.

The Supreme God said : l will remain in all. in the small andin the big. Therefore, the fon'ns of the God in the small are calledKsudrast'lkta, and the forms of the God present in the big arecalled Mahast'ikta. These are called Ksudrast'ikta and Mahasukta.

mmormmm 321

SUKTA, RIK, AKSARA eta, ARE A180THE NAMES 0F THE GOD

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The Supreme God taught the Vedas to chatunnukhabrahmielc., Therefore, he is called Sfikta.

The Supreme God is Rik. He moves away from the livingbeings when these die. Therefore he is ‘called Rik. He is calledArdhireha as he moves from their bodies. He is called Pada as allbeings approach him. He is called Aksara as he bestows thedesires ol' all.

All ls convey him. All Vedas convey him. All somds such asthose of sea, cloud, drumbeau'ng etc., also convey him. He is onewho is conveyed by all. All Riks especially convey Priha i.e.,Nériyana.

21

mmruramsm 323

AHAM, TVAM, ETC, ARE ALSO THE NAMES OF THE GOD

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I. Visvamitra would like to know you who is in Indra and yourspecial attributes. Then. the Supreme God present in Indra said : Iam designated as Prinz, Aham, Asmi, Tvam, Sarva and Sarvabhuta.It is Préna who is present in the sun and shines. By this form I havepervaded all quarters. Ann i.e., the abhirnini deity of Ann i.e..Laksrni is my wife. She is called Daksini as she is on my right side.The Anna referred to here is Brihatisahasra seen by Visvirnitra. Iam the same as one who is in the sun and shines.

THE COMPOSITION OF BRIHATISAHASRA

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When the hymns consisting of thirty-six thousand syllables arebrought together it is brlltatisahasra [these need not be onethousand hymns in Brihati metre only). The consonants in thesehymns constitute the body, the ghosa syllables i.e., ya. ra. la. vaare the Atman, the usm'i syllables i.e., sa, sa, sa, ha are Prana. Hewho knew this became Vasistha. l-Ie got this name.

324 nmcmu. umnrsms

Indra told this to Vkvimitra, l0 Bhiradwija. Therefore, Indrais invited at the sacrifice by the grace of the Supreme God.

The Brihatisahasra consists of thirty-six thousand consonantsand thirty-six thousand vowels. The days of hundred years are ofthe same thousand. One obtains the results of the meditation ofthe abhirnani deities of night by reciting the consonants ofBrihatisahasra and that of the abhimini deities of the days byreciting the vowels of Brihatisahasra.

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Soon after the recitation of Brihatisahasra and alter casting awaythe body, one will realise that the Supreme God is Prajfiamaya i.e.,possess infinite knowledge, he is Devatt'imaya i.e., has attributeskrida ete., he is Brahmamaya i.e., he has infinite atlributes, and heis Ami-tamaya i.e., eternal. One who knows the Supreme Godespecially in this way will attain the deities upto Mukhyaprana andultimately the Supreme God i.e., Visnu.

The fonns of the Supreme God present in Brihatisahasra arein Purusa, the same are in st'iryamandala. The form of theSupreme God designated as Aham and present in purusa is thesame as the form present in sin-yamandala.

This is stated in the hymn ‘st'uya itma’ etc.. by the seer. Thefirpreme God present in surya and designated as sin-ya is presentin the moving things and static things, he is present in Jivas. Oneshould know that he is present in llvas as he is presenteverywhere.

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armor-m 325

mm Wsww:THEFIVE FORMS OFTHESUPREME GODIN

BRIHATISAHASRA

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‘Fl as |He who knows the Supreme God in his five forms and also his

supremacy has the true knowledge. The God is Supreme becauseeverything arises from him. The five forms of the Supreme God arePn'thivi i.e., the Nfirayana form present in Prithivi and designatedas Prithivi, Vfiyu i.e., Sankarsana form present in Vayu anddesignated as Viyu, Akiéa i.e., Vasudeva form present in Misaand designated as Akasa, Apah i.e.. Aniruddha forrn present in Apand designated as Ap, lyotis i.e., Pradyumna form present in Jyotisand designated as Jyotis. The God with these live forms is theSupreme God. heme, everything arises from him and everythingmerges into him. He is the abode of all. He who knows this will bethe abode for those who are similar to him.

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l-le who knows the form of the Supreme God present in Annai.c.. the objects to be enjoyed, and the form present in Armadai.e., the enjoyers of the objects, among his five forms becomesthe enjoyer and the best enjoyed.

326 PRINCIPAL UPANISADS

Among the five forms, the two forms ‘Via, Ap i.e., Animddhapresent in Ap and designated as Ap, Prithivi i.e.. Narayana presentin Prithivi and designated as Prithivi are Anna i.e., delighter of allbeings present in the objects to be enjoyed. All objects to beenjoyed are regulated by these two forms of the God.

Jyotis i.e., Pradyumna present in lyotis and designated asJyotis, and Viyu i.e., Sanlgarsana present in Vayu and designatedas Viyu are Annida i.e., enjoyers, and enable all to be theenjoyers. ll is with the help of these that all enjoy the food.

Akfisa i.e., Vfisudeva present in Aka-Isa and deSigmted as Akisabestows room in the space. All beings find room in Mafia ‘Le,Visudeva present Mafia. Therefore, Akasa provides room for allbeings. He who knows that it is Visudeva who provides room,provides room to those who are similar to him when hberated.

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He who knows the Anna and Armada forms of the SupremeGod among his five forms will become Anna and Annada, that isto say, he will be the enjoyer and enjoyed.

Nirayana and Animddha designated as Osadhi and Vanaspatirespectively and present in these are Anna. Sankarsana andPradyumna designated as Prinabhrit and present in Pranabhritare Annfida. Prinabhrit i.e., living beings eat Osadhi andVanaspati i.e-, plants and trees. Among the living beings thosethat have teeth both sides are like Purusa. These are Annada

Armmrommsm 327

while others are Pasus and are Anna. The purusas ride over thePasus. Therefore, Purusas are Annida and Pasus are Anna. l-lewho knows this will distinguish himself among the liberated.

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He who knows the Supreme God as manifesting himself invarious objects obtains his grace. The Supreme God alone knowsas to how he manifests himself in various objects viz., the plants,trees and living beings.

The plants and trees have juice (which stones etc., do nothave]. The living beings have mind. Therefore, the Supreme Godmanifests himself more in these. In plants and trees only juice isobserved but not the mind.

Among the IiVing beings, the Supreme God manifests himselfmore'in htnnan beings than other living beings. Human beingshave greater intelligence. A human being can speak out what heknows and he can rationally understand what he knows. He canenvisage tomorrow, this world and the other world. He desires toattain the external state leaving the temporary state. 'l'hus, hepossesses knowledge.

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323 mmcnw. lawman:

The other living viz., animals etc., can understand only thehunger and thirst. These are not able to speak out what theyknow, these are not able to see what they know, these cannotenvisage tomorrow, this world. and the other world. These havelimitations. The animals are bore as per their.early deeds andknowledge.

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The Supreme God who manifests more in human beings isdesignated as Purusa and has infinite attributes. The Iiva who isalso called Purusa attains all the worlds by the grace of theSupreme God; he also attains Vaikuntha ete., the places ofliberated. He has to realise that the Supreme God is infinitelysuperior to him. Even the liberated cannot be equal to him.When he attains Antarilrsa loka by the grace of the God, he has torealise that the God is infinitely superior to him, when he attainsSvargaloka by the grace of God. he has to realize that the God isinfinitely Superior to him.

The Supreme God designated as Purusa has five forms. Injitharagni etc., the hot aspect of the human body his Pradyumnaform designated as Jyotis is present; in the space in the ear ete.,senses his Vfisudeva form designated as Masa is present; in blood,retas etc., his Aniruddha form that has feminine form and manyforms, and is designated as Apah is present; in bones etc., hard partof the body his Narayana form designated as Prithivi is present, inPrana his Samkarsana form designated as Vayu is present.

Armtnommsm 329

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This Viyu is offive forms viz., Prina, Apina, Vyfina, Udina andSantana. The abimani deities of Jyoti ete., four bhiitas, and theabhimini deities of Chaksus etc.. reside in Viyu consisting ofPrina, Apina etc., only. The abhimélni deities of Chaksus etc.. arechaksus i.e., its abhimani deity Ravi. Srotra i.e., its abhimanideities Mitra. Dharrna. Varuna and Kubera. Manas i.e., itsabhimini deities Sesa. om. Indra. Km Aniruddha. Guru andChandra, Vik i.c., its abhimini deities Agni and Umi. Theabhimini deities of Chaksus etc., leave the body when Viyu leaves.

The Yajr'ta arises from the abhimfini deities of Vik, Chitta,Chaksus and srotra in an ascending order.

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The Yajfia the sacrifice is of five types viz., Agnihotrn,Darsapfirntunisa, Chfiturmfisya, Pasu and soma. The SupremeGod designated as Agnihotra etc., five, is present in these fivetypes of sacrifices with his five forms of Aniruddha, Pradyumna,Sankarsnna, Visudeva, and Nflrfiyana.

The soma sacrifice is the best among these five sacrifices. Ithas five aspects viz., Priksavana, the three savanas i.e.,Pritahsavana. Midhyandinasavana, Sfiyamsavana and Urdhva-savana. In these five aspects of soma sacrifice the Supreme God ispresent with It's five forms Aniruddha Pradyurnna etc.

330 mmcrm. ummsms

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designated as Yajfta, present in Ahan and designated as Ahan.present in Devas and designated as Deva. has the rightknowledge. The Supreme God is designated as Yajr'ta, Ahan andDeva. l-ie is present in these.

The Supreme God designated as Mahat and Uktha present inBrihatisahasra is of five forms, viz., trivrit, par'tchadasa, saptatlasa.ekavitnsa and panchavimsa.

The Aniruddha form present in stoma is called trivrit, thePradyumna form present in Panchabhtltas in their lidhyatma,Adhibhtita and adhidaivn aspects is called panchadasa, theSankarsana form present in lingasarira consisting of sixteen kalz'isis called Saptadasa, the Vasudeva form is called eltavirnsa, theNarayana form present in twentyl'our tatvas with its millarfipa iscalled pafichavimsa.

The Aniruddlta form present in stoma is of five forms. ThePradyurnna form present in 85mm is of five forms viz., Gayatra,rathanthara, Brihadbhadra, and Rajana. The Sankarsana formpresent in chandas is of five forms viz., Giyatri, Usnilt, Brihati,Tristup and Dvipada.

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Aniruddha form of Visudeva is the head of the sacrificial pitwhich is of the shape of a Syena bird; the Pradyumm form is thetight wing; Sankarsana form is the left wing; Visudeva form is thetail; the Nirfiyana I'orm is the centre of the body.

The Prastotfi priest sings the glory of the Aniruddha form ofthe Supreme God present in the five Simans prastr'iva etc.. fivetimes. The Udgiti priest sings the glory of the Pradyumna formof the Supreme God present in Udgitha with Udgtha Sz'iman fivetimes. The Pratiharti priest sings the glory ol' Sankarsana form ofthe Supreme God present in Pratihara with Pratiharsz'unan fivetimes- The priest who sings the Upadrava saman sings the glory ofthe Visudeva form of the Supreme God present in Upadrava withUpadrava Sfiman five times. The priest who sings the Nidhansirnan sings the glory of the Nirfiyana form of the Supreme Godpresent in Nidhana with Nidham sfiman five times.

The innumerable stobha syllables in these hymns also conveythe Supreme God in his innumerable forms. The Brihatisahasraalso has the five aspects viz., the hymns to be sung before thethree units of eighty hymns are sung, the three units of eightyhymns, and the hymns that are to be sung after them. These arethe thousand hymns that convey the thousand forms of theSupreme God conveyed by Visva ete., thousand names ol' theSupreme God.

Not only Brihatisahasra convey these thousand fonns of theSupreme God but conveys his infinite forms. Further, Matsya,

332 mar. tnuutrsms

kin-ma, etc, ten avatara fortns are also conveyed byBrihatisahasra. These Matsya etc.. avatara forms represent allforms of the Supreme God. The number Dasa i.e., ten isfundamental to all other multiples such as hundred, thousand etc.All the fortns of the Supreme God conveyed by Brihatisahasra areconveyed by the expression Dasa. Brihatisahasra consists of thehymns of three metres viz., Gfiyatri, Brihati and Usnik.Therefore, Brihatisahasra constitutes the food of the SupremeGod consisting of eatablcs, drinkings, and chewings.

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The Brihatisahasra is formed as stated earlier. However, somesay that Brihatisahasra can be formed selecting a thousand hymnsof different metres. No particular metre can be said to besuperior to other metres. Some others say that a thousand hymnsof Tristup metre be sung. Because, Tristup has more syllables andtherefore, is superior of Bn'hati. Some othm's say tltat a thousandhymns of lagati metre be sung. Because Jagati has more syllablesthan Tristup. Therefore, ‘it is superior to Tristttp. Some others saythat a thousand hymns of Anustup be sung. The importance ofAnustup is sung by the seer as follows :

When the hymns in Anustup metre were sung the seers sawthe Supreme God Visnu.

He who sings the hymns in Anustup metre attains fame, he isenabled to attain liberation, he is able to die when he desires.

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The Vfik i.e., the abhimini deity Vik is not a full Pratimi ofVisnu. Because, the man experiences the objects directed byPrina i.e., Vayu, and Manas i.e., Siva the abhimani deity ofManas but not by Viik i.e., Umi the abhimini deity of Vak.Therefore, one should obtain a thousand hymns ol Brihali metreto sing. ll is Brihati that is the full Pratimi of Visnu. Therefore,Brihati is superior to other metres.

lust as the central pan of the body is surrounded by otherlimbs similarly, Brihati is surrounded by other metres. TheCentnl pan of the body is the centre of all other limbs. Similarly,the Brihati metre is important among all metres.

He who knows this will attain fame, power and will be able toattain liberation. l-le will die when he desires.

The Brihatlsahasra is the full Pratima of Visnu. Therefore, oneshould obtain Brihaflsahsta for singing,

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Brihatisahasra is formed as stated earlier. This Brihatisahasracontains the hymns that are equivalent to eleven hundred andtwenty-five Anustup hymns. Therefore, Anustup is lesser thanBrihati. The lesser is always included in the higher. This is statedby tlte seer.

Anustup contains eight units of four syllables each. If anotherunit of four syllables is taken from the next Amstup it will havenine units and will be Bn'hati. Then, it conveys Rita i.e., Visnu.The Val: i.e., Anustup when becomes Bn'hati (by adding a unit offour syllables from next Anustup] will convey Satya.i.e., Visnu.Brihatisahasra thus composed is the Pratimi of Visnu and Viyu.When Brihati Sahasra is taken as Anustup (eleven hundred andtwenty-five Anustup) then, Vik i.e.. Umz't emerges as VisnuPratimi (Brihatisahasra is Vayu pratima. Viyu is Visnupratima.When Brihatisahasra is calculated in terms of Anustup, Umi theabhirnani deity of Anustup also becomes Visnupratimi).

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all other words are of five types viz., Mite, Amita, Svara, Satyaand Anrita. 11te Mita consists of Rik, Gama and Kumbyfi i.e.,

mmommsm 335

small sentences with equal syllables. Amita consists ol' Yajus,Nigada i.e., sentences that are not utilised in the sacrifices, andVrithavilt i.e., meaningless utterances. Svara consists of Simarti.c.. Brihad, Rathantara etc., Gesna i.e., songs, that are other thanSaman. 0m is Satya. Na is Amita. ‘Om’ kara is like flower andfruit of the Speech.

l-le who tells about ‘0m' that is the flower and fruit of thespeech will attain power, fame. and liberation.

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Ann'ta'is the root of speech, as it were. When the roots of atree are exposed, the tree goes dry and pcrishes. Similarly, hewho speaks anrita i.e., N0, will expose his roots and perish.Therefore, one should not say nnrita i.e.. no. On the contrary oneshould be benevolent.

335 mmcnw. UPANIsADs

The syllable ‘0m’ also in a Way is against one’s interest. Thisempties one. With whatever one says ‘Om’ he gives it to others.One who says ‘Om’ with reference to all. loses all. He will not beable to get any of his desires fulfilled.

On the contrary one who says Na i.e., no, will have all forhim. But one who says no to all will be unpopular. He who isunpopular is as good as dead. Therefore. one should give at theright time and right place to the deserving and should not give tothe undeserved. One who thus follows both giving and not giving,will prosper.

One who knows this Val: i.e:, ‘Wkara. and all its expansion,knows well. ‘ai'kara is all speech. It assumes many formscombined with sparsa, itsma, vyanjana etc., sylhbles. The upamsupronunciation of it is Przina. The uchchaih i.e.. raisedpronunciation of it San'ra i.e.. Bhfirati the abhimani deity ofSarira. The ‘37km pronounced in upfimsu is unobservable. Onewho has no body is unobservable. Prana has no body. The‘Wkara pronounced as uchchaih is Sarira Le., Bhirati theabhirnani deity of sarira. Therefore, it is observable. Sartra isobservable.

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The Brihatisahasra is the glory ol' Nirayana. That is to say, itsings the qualities and actions of Nfirfiyana. l-le is primarily calledIndra. He is the Lord of Chaturmukhabrahmn etc., Jivas. He whoknows this glory of the Supreme God will cross over the bondageand will attain the abode of the Lord. This is declared byMahidisa the son of ltari. The Aitareya Mahidasa who is called

mmnmmsm 337

Indra comes from Svetadvipa etc., his abode and takes incarnationhere. He shines in all worlds.

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They ask ‘Does the Supreme God who takes the incarnationof Mahida'tsa enjoy by his male form present on the earth hisfemale.form present in the heaven '2 By what l'orrn does theSupreme God enjoy his female form present on the earth ‘.7 Bywhich form are the two brought together '2'

The red stuff of a woman is the female form present in Agniand designated as Agni. Therefore, one should not have aversionto it. The retas present in a man is the male form present inAditya and designated as Aditya. Therefore, one should not haveaversion to it.

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The Supreme God present on the earth in the form of theincarnation of Mahidasa offers his female form present in the redstuff of woman to his male form present in the red stuff of womanto his male form present in the retas of man present in Aditya.The two enjoy mutually. Similarly, the Supeme God present inAditya otters his female form present in the retas of the deity inthe incarnation form of Mahidisa.

Further, by the form of Mahidfisa present on the earth theSupreme God enjoys his female form present in Dyuloka and by

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333 mtmcmu. mmsm

his male form of Vaman ete., present in Dyulka he enjoys hisfemale form present on the earth. ‘

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The Supreme God with his Narayana etc., five forms enjoysh'm own corresponding five forms, that is to say, he will enjoy inhis ardhanirinara form. The gods with their ardhanarinnra formsas horses carry the chariot of the Supreme God of Ardhanarinaraform. The gods in that place wherein the Supreme God who hasinfinite auspicious qualities and who gives the same toMukhyaprana is present.

, The ardhanarinara form of the Supreme God manifests fromhis five forms Narayana ete., that are also of thesame form. Thegods carry him. The gods gather in that place wherein theSupreme God with infinite auspicious qualities is present.

The Gods comprehend the glory of the Supreme Godconveyed by ‘Om’ the affirmative word, ‘Na' the negating word,‘Krt'ua' the word harsh in meaning, 'ulbanisnu‘ the word harsh inform. When their knoWIedge of the glory of the Supreme Godbecame ripe they enjoyed it more. The gods fixed their- mind,

Annmommsm 339

words, and activities on the vcry Supreme God whosc glory thcyrcaliscd in the words mentioned above. He who knows this willattain Vaikungha with thc grace of the Supreme God.

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‘31' conveys Brahman. I lMahidisa) am Brahman. Brihafi-sahasra has thirty-six thousand syllables. 1n thc life of a personthere arc same number of days.

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Before the creation (during pralaya) the Supreme God calledAtman alone was present. Nothing else functioned. The SupremeGod thought — let me create the worlds and their abhirnanideities. l-le created the worlds Ambhas, Marichi, Mara, and .Ap.Ambhas consists of the worlds above Dyulolta, and Dyulolta. ThisDyuloka is also the abode of the God. Antariksa is Marichi,Prithivi is Mara. The deities who are created before the creationof Brahminda are Ap.

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The Supreme God thought that let me create the presidingdeities of these worlds. From Ap he took out Purusa i.e.,Chaturmukhabrahma and made Brahmanda. He made it to grow.Then its head developed, the face developed. From the face theVak, and from Val: Agni arose. The nose developed, from thenose Prana and from Prina Vayu arose. The eyes developed,from the eyes ehalrsus and from chaltsus Aditya arose. The earsdeveloped. from the ear Srotra and from Srotra Diks arose.Tvagindriya developed, from tvagindriya the hairs, from hair theplants and trees arose. l-lridaya developed, from hridaya manas,and from manas Chandrama arose. The Navel developed, fromnavel Apa'ma and from apfina Mrityu arose. Sisna arose. from Siénaretas and from rctas Ap arose.

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The deities who were thus created from the body ofChatunnukhabraluni praying the Supreme God and shining withfine garments, ornaments ete., entered into the great Sea. TheSupreme God created hunger and thirst for them. Then theyasked the Supreme God to provide them with a body whereinthey could eat the food. He gave them the body ofCharunnukharahma of Cow form. They said it is not suitable forus. He gave them the body of Chaturmukhabrahmi of horse form.They again said that was also not suitable to them. He gaVe themthe body of chatlmnukhabrahmfi of Purusa form. The)’ said this ismost suitable for them. Among the bodies, it is the body ofPurusa i'onn that is most suitable for enjoyment.

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The Supreme God asked the deities Vanhi etc., to enter intotint body of Chann'mukhabrahma in the places from which eachone one of them had arisen. Agni becoming Val: entered into themouth. Aditya becoming chaksus entered into the eyes. Diks i.e.,abhirnz'mi deities of Dik becoming srotra entered into the ear,

342 mutant. unumms

plants and trees i.e., Abhimani deities of these becoming hairentered into Tvagindriya, Chandra becoming manas entered intohrdaya, Mrty'u becoming apana entered into the navel, Ap i.e..abhimini deities of Ap becoming retas entered into sisna. Thenthe hunger and thirst i.e., the two forms of Viyu the abhiminideities of these asked the Supreme God to direct them. He said Iwill make you t enter into these deities. l will make you topartake with these deities only. That is why whenever someofferings are offered to the deities, the Vayu in his two formspartakes with them.

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WIThe Supreme God thought let me create the food for these

worlds and the abhimani deities of these worlds. He saw at theAp i.e., the abhimani deities of Mahat tatva etc., viz.,Gtattn'mukhabrahma etc., gods. He created a body consisting of apart of each of these deities and made them to be in that body.This is the food. The Chatunnulthabrahma of this form movedaway with the thought that the other deities may eat him. Then,the Chamnnulthabrahrna of Bhokti form desired to eat it by Vak.He was not able to eat the same. lf he were able to do so hewould have been satisfied by merely speaking about the food.

art-momma!) 343

He desired to eat by Prtina. He was not able to eat the same.ll' he were able to do so he would have been satisfied by merelybreathing. He desired to eat by chaksus. He was not able to eatthe same. If he were able to do so he would have been satisfiedby merely seeing.

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He desired to eat by Srotra. He was not able to eat the same.If he were able to do so he would have been satisfied merely byhearing about the food.

He desired to eat by Manas. He was not able to eat the same.If he were able to do so he would have been satisfied merely bythinking about the food.

He desired to eat by Sisna. He was not able to eat the same. lfhe were able to do so he would have been satisfied merely bysecretion.

He desired to eat by Apam'. He was able to do so. “charm,it is Viyu who eats the food. lt is Viyu who sustains evenCbaun-rnukhabrahma. It is Vayu who gives activity, knowledgeand liberation to all other deities.

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The Supreme God thought that how can these Chatunnukha-brahmii etc., function in this body without me. He further thoughtby which way shall l enter into this body?

If Vigindriya speaks without my presence, Prz'tna breathes, theEye sees, Srotra hears. Tvagindriya touches, the Manes thinks,Apana functions. Sisna secretes, then, where is my role ‘l

Then, the Supreme God made the way in the head andentered into the body through Susumna midi. This way is calledVidriti. It is also called Nandana. There are three places of theSupreme God in the body viz., the eye, the neck, and the heart.These places are called svapna, that is to say the place whereinthe Supreme Lord is present to direct the jivas.

The Supreme God who takes Matsya etc., incarnations. alsoenters into all beings to show that none else can do the greatdeeds that the does. He sees his full form of the incarnations ofVyasa, Krsna, Kapila etc. This is my full form and I always see it.Therefore, l am called ldandra. The seers call him Indraconcealing his name ldandra, because, the gods like not to berevealed, the gods like not to be revealed.

fimflfism:

fitfimrwii winter:3R:{Rae lgfiswwfltfiififlfiflflfififlim W

WMMMW-

AITAIIEYOPANISAD 345

wfiazwm' wattfitrrqmgr' mummi- TNTmtiqi =t fiefktWWItr't mfi at mfiifimmimfiwfisemww‘ mil?-itsfihnqlrfi tr thwart amnisitsfiwwmnflw awa-ltriilsiailmim‘zitmiiimliifittw tt

He i.e., Niriyana enters into man through the food. This foodbecomes retas in Man. This retas is the essence arising out of alllimbs of man. This is held within oneself. When this retas issprinkled in woman, then it is the first binh. This retas becomes apart of the woman as her other limbs. Therefore. the husbandshould not trouble her. The woman should take care of her womb.She should think that the God himsellis present in i1. The womanwho thinks this way should be taken care of by her husband. Hewho respects the son in the womb, respects the God present inhim. He obtains the benefit of all worlds. He occupies the earth.The birth on earth from mother's womb is the second birth.

Hw-tttswmtmtgritw:niw:srfitfiqitsmwmfiarmmmdfitrrazsqfiwgflhitamqfiHW-WWafinrfifimttttiittrgnrmfimtt:flit-sittrfirfiqfifin

nifinwfimiqmwnifizmfifiw-(if WWW this WW: mmains-watt

348 acmm. urmmms

lemma: Unirs'fllw:air-gmfitmirmfilfifimfirirqrfisrfifia-

mfimfifiqfifizwwwfiwgv'rfimsmfifiqm-WWI"? ifimfir W mm awmqgWWWIIZII

Let my speech be fixed on the Supreme God. Let theSupreme God be always present in my speech. O God! Youreveal yourself to me. O God! present in Mukhyaprim who is thesupport of all Vedas! Do not leave my leaming, that is to say, bethe object of my learning. Let me study the scripture describingyou day and night. l shall speak about you who is ever present,and full of auspicious qualities. to my pupils. May the SupremeGod protect me, the teacher and the pupils.

:fifitmwii WSW:13mm m

mmormrsm 349

NOTES AND EXPLANATION

Wm[I-1-1 (an Expl. ll) This Upanisad commences with an

important statement that the God himself is the pathleading to him. This means that it is God’s grace that enables oneto reach him. Thus the doctrine of grace is expressly stated here.This also indicates that the teaching of Upanisatls is theistic andnot mere speculative philosophy.

(2) The context of the revelation of this Upanisad is explainedas follows :

WmtrqitatmummvhsmlqgawfitrmwmmmwwmnWWW"hatgmtrwmfi'kfiwlmhitu'tzshfiflsquWHWM'Hmam altfimtfisfili: ||New.fissigfi'ttrqrfisfigififiumqqhnmfiwwmmlWWWW: ||W‘ ‘ElfiwmwfiflWW:W:W:H:IIshfifimlom(il God Naiiyana revealed himself as a son of king Visila and

his wife ltara consequent on the penance performed by Itara.Once he went into the place where gods and priests were

350 PRINCIPAL 0PM

performing a sacrifice. They were not able to withstand his lustre.Then, Chamrmukha who was present there offered prayers tohim. He, then, enabled them to see him. They all became hisdevotees. Since these distinguished deities became his devoteeshe came to be known as Mahidfisa.

W111 Wit |mam 1T W tfir TRIE: n(ii) He spoke Aitareya hymns to Rama which Chatun'uukha-

brahmi etc., also listened. Charurmukhabrahmt't recited it. Thiscontains the rnost secret teachings about Visnu. The highest gloryof lord Visnu is described here. Therefore. this Upanisad is calledMahz'tvibhuti. '

(3) ti) W-mtiwim'rm, wW-mthztr Garth FilthW ‘@1-Jr WW an‘ WWWm-~W Ww swim, ‘@1-—iswir WW

The four Vyuha forms of the God viz. W, m 3823',T3? are referred to here by ‘H: and ‘131, fifi'ngnfiw mWt

(ii) The expression Ff, 3'51’, W bring out the relevantattributes of the God and are the designations of the God.

wwmrmmgsmrmfie'rmtlhigatnian =|WWWWHmfit'rfietfiwflmtiiatfim (mat(HQ-“WT: $211513, WWI

(b) Exp]. (I) A hymn is quoted here that states that threetransgressed the Supreme God, and three meditated upon him.

mmorm 3S]

The three who transgress will be mentioned in the explanation ofthe hymn given in Upanisat itself in the next passage. The threewho do not transgress are Wz, 55W: and 21m. These

meditate upon the God designated as 31*,1'61 and Wrespectively. These designations bring out the relevant attributesof the God.

lilmfitfihamwfiisgwfitfin(EIWWWH(EIWWWWI

mmfiqwimmigwwutmfiwainmsfiqml

mmfivgifiifiwnfbmmu [M.B.)(e) Exp]. [1) The three who transgress the Supreme God are

mentioned here. These are : m Pieiehas, W: Raksasas.and M: Asuras.

t2) Eta-1511mm fifiw=, mmfiafliq=fi=(at (i) W'fit-it emit mm: |(a) W:—?Sl'ifi31['i' an? m m; am, h: m-wiir'r

it W: WWW: l

(iii) imm-atgm, immfiWWWmmfl

mfitmshm Wham“ |Warm Wm nWfimnmagniwwwfirmfiml

352 PRINCIPAL urmlsms

fiafiwwu'hwmnWgwwfilWifisfimfifirfiwlWgamfifiwfim I (may

(d) Expl'. (l) Tho forms of the Supreme God mcditatcd uponby men, sages. and the gods who do not transgrcss the SupremeGod are described here.

13) wm-avqn mwfififiumfiwm |

(i)@1%{—wmqi= mamwawfiqWmfimfifiéimirwffirwmfiqfirmqfiwm

(film: m-WWWWWW: Manama?Hfififififim: I

(iii) ‘mm: mm Hug: afim~fizr= enfiin i'i' 2m: alfimfifiET: l

l4) afiwlfi 1W? Ham-q, Wrwfmgrmm witmmfiw=,wn¢-mfivfiwméififw=|

(SHiRHTHmwfmsfiwmlmfiqfififiwnfimmlarfimwrfimwffimwififrmlmzfifiamqfimfizfiummmmmm “(mm

mumwmmmlWWWWIWWWHWmfifimgw |_| (M.B.)

mmumnmm 353

(iiinrigwnfimiqh WHTMEFGIIWmfiarmfiiimximmfisgrsfiihssigfigslenfi'iimuimis'rfififiwnmisfits? Willi‘: u (M.B.l

[I-1-2 (a)] Expl. [ll The exposition of Uktha Vidyacommences from this passage. Uktha is a designation of theSupreme God. His adhidaiva and adhyitma forms are describedin the passages commencing from this passage.

(2) W:-:ITfi'-h, ass-mm W: WWW taintWsfislwmfiirwfiemiafitmwfiiw?WWI(HEM-WWW‘WW: 3m’: 31%: l

The expression 3141 means vfihana i.e., carriage. Such avihana of the Supreme God designated as Prithivi and present inPrithivi is the Suparna fon'n of God himself. This Suparna form ispresent in Garuda who is present in the Agfli and in the sacrificialfire-pit which is 0f the form of Syena bird which is similar toGaruda. The word Arka means that which moves speedily. TheSyem bird moves speedily. Therefore, it is called Arka. Now, thesacrificial fire-pit is of the shape of a Syena bird. Therefore, thatis also called Arka. The Garuda is present in the Agr'ri and in thesacrificial lire-pit. The Suparna form of the God is present inGaruda. Therefore, he is Arka. Thus the ultimate meaning of theword Arka in the present context is the Suparna form of the Godwho is vahana of his own form present in Prithivi and designatedas Prithivi. Thus one form of the God i.e.. Suparna form calledArka is vfihana for another form of the God called Prithivi.

23

354 PRINCIPAL UPAN'ISADS

mahiafinmfifirmnfiwrfivwfiwwfilmqqér fimm firfit: mmfithfifiwn mini? film 3wMIWWWWIHHWWW:€Q@WMIWWWWHWafimwmmmmwirlmafimfifiqmmwwWEFFTWE-t: ‘51$: WWW

m=mfiwmm=zwfi=qgflwmfi=anfifits$=mWWWI

ts)aw'r=1=t='r1rt=t|z%=tfiirrrfiatr=lWHWQWHwittfiwwmmtmwWifimwwrfirllfisfitfifinfiawflhefimrfiwfilwwwfisfisrfifimnhgfifigqifawitfigwguyWmmmfimn

afinm-fimqqrtflamaqftq'ttflmmmmWWIwmmwmmmqwlfirtfififi mm: WWW

mfrfimmnmmmflwsfiwmmwalBrihatisahasra is a collection of a thousand hymns drawn from

Rgveda. Three sets of eighty units of hymns each unit consistingof three hymns constitute the central pan of this collection. Thesethree sets consist of hymns in Gfiyatti, Bn'hati and Usnik metres.These make 720 hymns. 280 hymns of other metres are added atthe beginning and the end.

mmormum 355

The total number of hymns is one thousand. The total numberof syllables is thirty-six thousand. A hymn in Brihati metrecontains thirty-six syllables. Therefore, the total of these hymns iscalled Brihatisahasra. This does not mean that all thousand hymnsare of Bn'hatI metre only. Only the total number of syllables viz.,thirty-six thousand agrees with the total number of syllables of athousand hymns of Brihati metre.

A set of eighty hymns is called Asiti. This is referred to asfood of the Supreme God here and compared with the usual foodboth being enjoyable to the preme God.

(b) Exp]. (I) The forms of the Supreme God present inAruariksa and Dyuloka are described here.

mutatinflwwiraifiwfifir: zfiaafiea-Qiefifiwfifiwtrimmi(iii) 313m wfiwr: W136, Elm-W: Miami?-

qfigiraqfiw ar-mfirl(3)3153’: fiszmmaqfsamqflimaim-

gfirsfirmmwwmweigvhwnWRHEMRMMsrfimgfiiftmfitsmfifism ||WWni-imu (mu(c) Exp]. (1) The adhyitma forms of the Supreme God

present in the body, mouth and Nasiki are described here.

‘Zimmwwwmtram!

(3) NEH-silent” writtH-efifimwm, qr a Wmamrwflfifimqfimsnfiarfirwflm: minsifswaifinmtrwqwmwirm new

PRINCIPAL UPANISADS‘sl4) Not only that fonn 01' the Supreme God present in the

body is Uktha but also those forms that are present in QT‘, ii'lfi'fiTetc., limbs also.

1E"W: anemia-r Hashing-ism | wgeihmhqr |(s) get 3?? mums, mhh er aw WWI(awash: whsahsmfifiqwfimiaimm

W heir WWW hm |(d) Exp]. (I) The Adhyfltma form of the Supreme God present

in chaksus is described here. The glory of the Supreme Goddesignated as anna is also described.

(2) sly-Wm Eff: |(3) m‘mmwzwmimahnh=t Hemhshsrrsr'r films?WW am w amh'h i - l

(4) The forms of the Supreme God present in Vfik, Prina,Chaksus, respectively are t'irgava, Narasimha and Kapila. TheSupreme God is present in the body of the livas. His Mukha.Nasika and Chalrsus are present in the respective limbs of the Hvas.

WWIW.Wmma=gamhmflhrsfligcr-MWIWEWW: Rear|heir. Wsumh'fihmmn whim |

(Slmhuqihrqhaiihimmswmwnis,mhrmhfil

(e) Exp]. (I) Anna and Annada forms of the Supreme God aredescribed here. The Supreme God designated as Prithivi is bothAnna and Annida. Same is the case with the God designated asDyu. This is with reference to his own forms and also withreference to other beings.

gh'hgmir; W: its? Wiwhishs‘ awhthi ‘1'WI

mmomnmm 357

aqwfiwa'whqqfi-Tfi: WWW?mlamfiwfiwwfiwqlmhqqfigmfiwfiwim(DMW'WWIWQW,€W

fifimqmfirlmimfimlmffiflmiqqfiwm WEI {W311i

WW=MI(nwffinqfiw'mdrarafifimfifilwfizm

alfimfifirfirl(swam-333m WWW: mfirlfi?

WWWI(suuqfiafr-amqfiwmwfiwmflfifim

mm-w'mfilggfiwfiwfiwwwfil(u)mmw'mfimmlm§wammafi

awn . .nmlimwfiqmmqimaimugm

mmifil[Id-3(a)] Exp]. (1)1110 creation of gods and the things of the

would are explained.

(2) The expression Relas should be taken in the sense ofcreated.

(3) smfin WM: We WWW: wfirnmm,m=fléwfimmw=w,fimfiwwiwififiwfiwfil

“Hfééfiiiwfiflmfiwlfiqim “135%m=azrmfiwfizm=ml(5)Wz-W:, fitm=-fivf-m W-

WWWRWFWWW=,WW=53%|

353 mam. umursms

(6) Bigfiqi am:W, fivm-fiwém=, “31?: firm:m= Eff {FF} |

(7ltiHTQ1TWH11fiEELHWNfiRT-fifimlammo: with: man aw q'q' a |3m writ rm: mi aflwfitsml

(ii) raw gafiifiw firm I(iii) fiFi w fit“? WWW: | (MBJ(b) Expl. (I) The fact that the Supreme God entered into

Chaturmukhabrahmi at the commencement of creation isexplained here. The significance of the names of various limbsden'ved from the entry of the Supreme God into them is alsoexplained. lt is also stated that Vfiyu and other gods also will bepresent in the head.

tZIWWWH'WWWm-Wm=mlmmmwmfizwn

mfiwimmfifimwfinfiamwfififimmmgmafiwarfiiwffimmmmfifinfiwmqfiwfirfimwmmhfiwflarasfiwfiWMWWHII

awn? mil mm m | We?!“

Wmafi-Wfiai'fiwzlmhlmatirliamfirfrqgfiwmmgwfiflflwml

mfilitswwmfiififilfIWItspagoliimwwrflfimrfiaanmmmml(QWWWI

Wmmmqtrn

mmmrmnm 359

Wazftfim; WilWafiwmfim= umimimmmitgwfiwmigmnafimfiimifimfifi: WIWfigw: WENfiaflmWHWiniizrwr-wmvw: WI‘wwwm muzw= uwufifiiiwzfifikwfi'fiirfiam

ivpfimwmqlg= Wmnfimgwfsauqq'ré-q'gwimuahiifitfin'gwfrrfi'r; Wufih:ifi?mfi1§mzl

WWW"(c) Expl. [1) An episode of the claims 0f superiority among

the gods is descnbed here in order to highlight the superiority ofMukhyavrim-

(2) WW WERE, Raf-5m, mW=m WWIEHmm» iqfh,inf-W; fiz-Imfim'm W2, :‘m, Wz, Hz, 1ifl'fib'cl‘ 31-

WHW: WWW“

m mfiflifir WWI W=mmuiwagfim, WWI

unafimfiwmiswhwmmwwfifiwfilm, m=-muz m=, ‘rm-‘11¢ W, WW: slaw'R'mfil

3m nmcmu. Ummgms

(fimmrmmfingmqlfifilWmfiqwmwm"amafiwwfiwmfigfimlfiwfilgflmzmnmmlMme-8r"WHWWH

[ll-14] Exp]. (l) The superiority of Prim is shown by furtherpointing out that only on his entering the body of Chaturmukha-brahmfi arose but not by the entry of other gods.

133w airiz'fiwfiratwwmmfi-Waitifilrmhtfrfitmtwfiqm=fi=tmwfi=l

(a)W mfim 11%? W mfr film |finmwfig mat‘? with ||fit srfifi WWma2? w t3% WWan‘: :3: ||

[ll-1-5 (a)] Exp]. ll) Adhyatma forms of Prim are explainedhere. His superiority and the ultimate supen'on'ty of Visnu arebrought out here.

(mm-WwwmwfifignmimWWW,mmilgafiwm‘rwl

(3) iii-mm, w-wgrffllmfr, W 1m, aw firqitw-Wmm:,fitt:—mwfifiwfi1nfim-fiwwgimt

t4tumiatw1fi2mttt¢rmm=rfim=,fi~§srfiaiWfiwfiftmfiiilzw | 311T: awn: 1m‘: 2mham: | Wwfiw'wiqr'a'éfiqstmmfiirmarm-Wmafimmmwigfiammlmlzwwsfifiwmmfifiml

mmormn 361

(b) Expl. (1) The importance of knowing the adhyitma gods isexplained here. The designation 'Satya’ of the Supreme God, and

the three gods viz. Pram Brahma. and Aditya are explained here.

(mfim'imifihwgfi FEM-WWWmammfifimwmfifififiml

(arm-W, aqmfimwim WmW1? Wfiamfimml

l4) W 'q'lg fiwTF-mfifim w, W-wfiwfiWmvflagqgmfirrfimq when? semi?mm mmfiawmmfififimfi

(swfiqwrazfirwmmwfirmmwugwfimwInfirl

(mirwmfiwgwfiafimfilmmmmawWmmfirhfiu

[Il-1-6 (11)] Exp]. (1) The importance of the Vedic speech andthe Vedic metres is described here.

(2) aw W ini Hifi'nfiqw HM-mtgw,WKfir 51m, Wmwe fiwfimfimfiWET, ‘WI-WEI

(slmfiizimfiqrfiizfir, WWW hug:. WI

141m: W: If??? WWW-{HmwalWlm=mmfimfi=hfiimmwmw=wWW: l

(syawafir: wmm= mfin figqi'rwfirflmfitmmWWI

362 PRINQPAI. UPANBADS

(QM-mwmawmwrfimw-WWWHW,W=%=WMHWgummmmwfimm,wmwfiqm

|mummy-r: mum-Rutg-

WWI(annarwwmwfinfimfimftwl

trfiawwwirmmfiiwwuWWW-{WaymihrmfimmmfifimsifimaifilWWWWWH (MBJ

tnlafiwqtgqtifiwmwlgrimfifiwqgiwrruWammfimfinlWWW-5W!Gummfiwififiwfin

The hairs, skin, flesh etc., mentioned with reference to Vignuand Vayu should not be taken in the ordinary sense. These are ofthe nature of Chit. In respect of Chitsvarupa no such distinctionsuch as hair, skin. etc. is to be really found.

(b) Exp]. (l) Two Vedic hymns that bring out the I'act that theSupreme God is the support of all are quoted and interpreted inthis passage of Upanisat.

(2| The full text of the hymn quoted here is as under:

(i) omit Whitew-wwwwwfifimql

mmormm 363

Hum-<0; 111941311qMini“: n

(ii) mini EMW..... |WfizfiffiWmiiffil': lm%mfi=w= ||

All four pfidas of tho first hymn and the Lhinl pfida of thesccond hymn given above arc interprctcd in this passage of IhqUpanisal.

isym-mfimrmgwrm'hm um: “WWWWW, wmqwfifiwfiwuiaqfimwflfiIn“, BIT-‘TTHH11WIQIHW-“wf:, WWW, wfifin-mffina-mi’, W=—Hm=fl=ngwwg Wm, W=—fimfix W5mm, wafiwfi-wmuizrqfil

(um-{MWWMafimfiqwm-mufimimfiHEW“

(sllnmfiw-warmmamwmamfmwfimWW" mmmwam“22%|(HIWWWWW, mflm |(iii) gram WWW W again: mil? m3?"

Wimfifi'qzrfin(eunmmfiwfiwwmn

WWW"“WfifiwmwflefiwummUWW= l Mn.)

364 PRINUPAL UYANBADS

manqmaintqtfifitwqnlWW: WWW: ||mmfifisfirflmlfiaarlfiwfifirfiwatmntrwlurgmeffifi'q'fiaafrhfirfilWmmmuW¢WM|Wmm'hmfiknmumm

[ll-1-7 (a)] Expl. l1) 1n this passage the glory of the limbs ofthe ‘Supreme God is described.

urn-nfiw; W=fimfi|mwfiwfifiwfil(2mm: WW, WWW: m, fiat‘-

mfiqwiarfi'rrl(3) m=-fiwgrgw fist 51% Rum W-qfiwflugarr-

flair-tan it: |l4) Attaining the world where ‘115111 and alfi'f extend is

explained as-

qfimfimgm an fitgwfiiWW: Hml?1m: lzz'qwqfiwfiwfiwwfii | nfiwmgnhmml

The liberated Jivas that are entitled to the position of theabhimini deities of Prithivi and Agni will remain near theSupreme God being in the respective worlds. But the otherliberated Jivas :an only move in these worlds whenever thesedesire to do so undertaking the necessary upisanas.

fiWfiflifiwflztrminia'rlfinimimgmmmtgrfiwfim u

AI'IABBYOPANISAD 365

“WWW!Mair-nihilism?“Mmmmgfiwfirminmtgwmizfiwiimfiufisjtmhqgfimwmmsin-Multisganfiwisqiwainmm(b) Expl. (1) The glory of the ghrinendriya of the Supreme

God is described here.

(2)mRm—nfim=fififiiT=,mg=-gw=,wmfi=ififirm3mammmwwwmqmym,Wmfiawqwfin

(31Wfiimwwfiwwmzimfinifiwgm-waifimwmimiimmzzrfirlaamniwmsimfi-mwvriaswfiafiwwmwwmmwfifiml

Two functions of Vighnesa the abhimani deity of Antariksa arementioned here. l. He provides space to all beings to moveabout, 2. l-le enables all beings to hear. These are the two thingsthat we manage through Antariksa or Bhinakafia. Vighnesa is theabhimani deity of Antariksa. Therefore he is stated to enablebeings in respect of these two functions. He enables the beings inrespect of these two functions because, he is created from theghrs'inendriya of the Supreme God. Enabling the beings in theserespects is the service rendered by him to the Supreme God. Thehelp received in respect of moving is to be utilised [or visiting thepilgrim centres etc., of the Supreme God, and the help receivedin respect of hearing is to be utilised to hear the lord's glory.

unwienzmwwfirsrmqnWmfifiawfizisfim uWWWWI

366 PRINCIPAL UPANISADS

(c) Exp]. (I) The glory of the chaksurindriya of the SuprcmcGod is described here.

(2) irz-gfimfimfl 21m, swam-mmW-WWImfin

(a) ..... qh WIWWWW u (mm

(d) Exp]. ll) The glory of Srotra and Manas of the SupremeGod is described hcrc.

(2) Rik-WW: W: afi-vfrqahmW afi-41W:finmw wnfiw R'fkm WW-W=Wmmfiqfin

(3) (i) m=411fhnrfi=r= Wm: 1152“; WWW?mfimslwfirl

(inmwhfimmif mfififiwwflairmfiniWuaim|

(Milafiwgfiqfilwwifimnhfiwflfiqmmfiwfiwfimnmnmmmm II(M.B.)

(5)‘Zi'fiilihfifiwamlMafifiwmwfimmnMHWWMWIMWWWWfim ||

;.._arfii%1m=rfl§fiwfifififl'WwfimnmlWavrfifimqwfwnmmmamml

mmvornmsm 367

mammmaastmlWithstmfiflmzlfifiu

The film’ or the glory of the lndriyas of the Supreme Goddescribed here has three important points : l. The deities createdfrom the respective lndriyas of the Supreme God are mentioned.2. The functions discharged by these deities through therespective lndn'yas of the Jivas in which the Supreme God ispresent are also mentioned. 3. The benefit derived by the Ttvasby the proper utilisation of the functions of these lndriyas in theservice ol' God is stated. These three points in respect of th'e fivelndriyas viz., #15, lil'l'l, m 5h? and W are as under :

(1] From 31$ i.e., 1173' the abhimani deities ol' Prithivi andAgni are created. Prithivi produces plants cte.. and Agini'sweetensthem by cooking. The food thus produced is offered to theSupreme God present in the mouth and thus livas are enabled tosubsist and serve the God. This is a service of the deitiesconcerned to the Supreme God.

(2) m ma.¢.,m=‘11%er the abhimani deities of Antariksni.e., Vighnesa and Vtiyu i.e., Mukhyaprina are created. Antariksaenables the I'rvas to move about in space and hear, Viyu enablesthem to smell the fragrance. By this the Iivas are enabled to visitthe pilgrim centres etc.. hear the glory of the God, and enjoy thefragrance of the flowers etc., offered to the God. By these thel'rvas are enabled to serve the Gods.

(3) From HR i.e., the abhimani deities ' ol' Dyuloka andAd-itya are created. Dyulolra provides the rain and food, andAditya provides light. By this the llvas are enabled to have thefood, water and the other requirements to worship the God andoffer naivedya to him. These objects are shown to them by lightBy these the Jivas are enabled to serve the God. This is a servicerendered by the respective deities to the God.

368 PRINCIPAL UPANISADS

[4| From ah? the abhimani deities of the quarters ioe., Mitra,Yama, Varuna, Kubera and Chandramas are created. Theabhimani deities ol‘ Srutra provide the sounds of musicalinstruments like Veena, Venu etc., from all quarters. TheChandramas causes the first and the second half of the months toenable the Jwas to perform the rituals of the respective time. Bythis the hvas to perform the rituals ol' the respective time. By thisthe Jivas are enabled to serve the God. This is a service renderedby the respective deities to the Supreme God.

(5) From W the abhirnz'ini deities of Ap i.e., Brahma. Viyu,Sesa ete.. all deities. and Varuna are created. Brahma‘! etc., deitiesgeneratue faith in Jivas, Varuna enables them to perform publicutility activities like constructing tanks, wells, etc. By these thelivas serve the God. This is a service rendered by the respectivedeities to the God.

He who knows this glory of the lndriyas ol' the Supreme Godattains the respective worlds.

[ll-1-8 (a)] Expl. (l) The significance of the name ’Apah' isexplained here.

(2i ens; - Winnerm rfirswamfis; wt- Wmmemwfifisses, sigh: WatermmimMm=§imiw=m1fisgfimfiswmlstimfinrqirmzm 35m |mmmtfiwtswflwwtat amt an 2W: twist st Hz, m-e-w,em1mes

Wk, are; ans: ismwfitfim sfi'rml“with: fireman WWW:

Win whfiefir | Ire qq Hagar: WWWWeant: WWWWWI

mmmmum 369

unnamzfiwiwmmmwmlWWW"mzfiwmfiummugn ‘Emmmzwfiwm"nfimmmWmfimfiwwimu

(filWiF-Wiiflifififlfiifinqwmm ||mmmww= n 1MB.)

MRIWWQWWWImmqfiiwmfimnlmmmfikmfiumm

(7| ..... IT'N mfifi: |WWWWMlmien: in‘ In? W: nmfimaiw'gvlifim Ifilwni-q mgit-Ifirfi muzr 1a‘ a? a‘ WWWmlmmW mm‘;Ml

(slmmmwfifitmfirm “mmii-Ifikz, mm WIFE-WEI ifilml, ‘31F:-Wm

(b) Exp]. ll) Meditation of the Supranc God with certainattnbutcs such as Asu, Prima etc., is described here.

(ZIW:WTfifiW=ITeI, snun W {finW=mmmangfir=usn=rmgfim

24!

370 mum. ummnm

(3)21": wmamiqléi', 2w=mfl=gmml1=nfiqwm=rfirfiw¢,ga:-gm=ufifiwfl=\kmzfiwmamfiqm WW: {HR-Am

mm.--w{fim-, mmwmq,m. slitmwmg mam-WW-

l5) (i) mmfisg MW: |

(ii) 241W fiqi mismfi m: |fiflfir m fivj a‘ W3 m ll"3121i?WWmgm |WWW: ||3ammm WW: |

(c) Exp]. (1)The presence of Vfiyu as Prim and Apina in thebody is described here.

(2)1135: - {@121 Wm, w-M: W,(3) The hymn quoted and interprctcd in this passage is as

under.

mflfimwmfiaqfifiwfifimmmfififlwfifiwfifiagfififimqnHH:WT§@WWUWW2W:W:HWT{

mafia-‘ammm mm amt wfigailm m3: mi:

M=Wfimfifi=mfiaml

irmmmJareg-simmmm:W'WWW:W=W=IWmmfiwmwfifimnfifihu

AII'ARBYOPANZIIAD 371

mmmmmmmmSl'lfik, Wmmfhfi'firflfin WMlfiwWIM-iwmfifirmfififl=-mfil

mmflfirswm

WW:[l-2-1 (0)] Expl. (1] The sarvafiabdavichyatva of the Supreme

God is described here by showing that the names $atirehin,Midhyama etc.. are primarily the names of the Supreme God.

(HUM: mmwzwmmmwWWW

qanwwvzmfimmmwmmnmmffilfi'ifiwmfim IWWI

"gazmflflgwmhfimgewmwmwnmhl[spwfifimfihgwfiwfihm

WWWIWiWIWmWmfiwflmWfi: ImsfimwfiwmiuWfi=mfiqfiiml@zafqmmkvfimnam WWW: Wmafiwgmm m-

ml(mwfi'rzfiwmz'tw efiamffiafqaaiwn

qfirfiwmmw= IFWWH

372 PRINGIAL urmqms

(h) Exp]. ll) The names Gritsarnada, Viévflmitm, Vlmadevnand Atri are shown to be the names of the Supreme God here.

(zvlrmfiwwm, filifii'rfiw ammninfirm mm: WWW: WW”WW:W l

[ll-2-2 (a)] Expl. (l) Some more names of the Risis are statedto be the names of the Supreme God. In this manner the namesof all Risis be taken to refer to the Supreme God.

(zmmqruwfifiwzfiumh WWWW=mmqwgm, Wmfiimmi(4)3?Jfii'imniwmmm: |m: rfiqrfiqihfin mlwmwmqm

WWW:mm: 11m ma: aqirqm Wmfmlarwqmfi

mmmaqsfimmml[5) ‘1mm mama; ww-Mm(a) MW= W: W: awn; m(b) Expl. (l) Sarva§abdavichyarva of the Supreme God is

eloquently described here.

(2) main-m WWMWWmflfiuqafifiml

(filfiW:31aW:H1fiWfiW:3fiHflflqlfiflfizl(mmmfiwmm'WWW

(iv)mfirnri=flizzrfirmqr=,srfiikmfiflml(awrmwmqrwwm: Waterman Wififisfi

firm, WHEN, mumm-

AII'AIBYOYANHAD 3B

igwhlfimfi mt" atfi W vim afir martinmiqfiwmemvifiihgwfiwfiafifimmmmwrfiwqqlmfimwgqnnmlmmurm'fifirfiwm

mummgm: fiwirmfilsfimfiqfilamWin? tfittqfiir | (MBJ

wait i131“: Wt: m IR: |m“mitt :fi'q' em: |WWW WWI 5W: |WWW 2h flammlaltar alga fiwggWW: |WW tfiswgw filth ll (M.B.)(e) Exp]. (l) Indra had undertaken Mahavrata sacrifice.

Visvamitra was H015 priest at this sacrifice. When he recitedBrihatisahasra hymns, the Supreme God and Vityu present inIndra were pleased. The Supreme God asked Viswimitra torecite Brihatisahasra hymns again and again. and bestowed hisgrace more and more. Th'u is described here.

(2) Here HEM does not mean the abode of R. It means theabode of the Supreme God present in Indra. Now, one cannotattain the same place thrice. Therefore, three places have to beenvisaged. These are m, 1mg? and Imam-gt. The recite-rol' Brihatisahasra hymns is expected to obtain these places oneafter the other. That too not immediately. Therefore, theexpreslon W is to be interpreted as the grace of theSupreme God Sufficient to obtain these place.

“WWW-WtMWWHWWWIWWWMWI

374 mmcnuu. uramsana

(3) I-lere it is not Indra only who is asking Visvamitra to reciteBn'haisahasra again and again but it is the Supreme God presentin Indra who is pleased by the recitation of Brihatisahasra byVisvarnitra and is asking him to recite it again and again.

as figss fisnfia' W: 5R1‘! WT WEE:flawwin with firmz |

(4) The circumstances of the performance of Mahavrata yigaby Indra and the recitation of Brihatisahasra by Visvamitra areexplained as under.

tiiiiwmqiamfiwinmaiwfifiiwfisirfifiw- llWmmmlmwmmmm r3: ||WafisfifiawfimlWWWWW“marfimazrmmfimlmmrmwssmnswarmmmmfirminmwsfiwafimr. n (M.B.)

(utmséuuitmsimnirrfmfiniagwfinfiisarwsumfifirisfifimfiirzitrgn

[II-24] Exp]. (I) It is made clear here that one who is presentin Indra is Supreme God himself.'I-Iis special names, and theattributes conveyed by them are also mentioned. It is ftn'therstated that the Supreme God present in the sun is the same asone present in Indra. I-Ie ‘m also present everywhere.

(2) Visvimitra asks two questions here : Is the Supreme Godpresent in Indra ? If so what are his special names and

AHMOPANIMD 375

attributes '2 ln answering these two questions, the second isanswered first since Visvimitra already knew that the SupremeGod is present in Indra and wanted to know his special namesand the special attributes. '

WmmhtwmfifilmwmfiwfimlWWQWTQMTWWMImmfliisfifiwmmfimzfilmmwmmmmaimfiw

fiihilwlmfififinHmmmfi-mfiwifil‘(3) WW WW: mm: 3131mm‘

‘MT, mmqgir: WWW, WW?=rm, mm; mgrfi,fimml .

“Humilmmiimfififimmi'q'lm;WWWIHWWWW:W=fi'EHIfiEH

(s) m- mmfifl'rw, new“, m. m.WWI

(6) mm an‘ =r m mi fia- fiwlfiw {firWI

[ll-24 (l)] Expl. (ll The composition of Brihatisnhasra hymnsand the advantages of its recitation are explained here.

(2) The total number of syllables in Brihatisahasra is lequircdto be thirty-six thousand. lt is not necessary that all the hymn,selected to form Brilmtisahasra be a Brihati metre unl) H‘ .uns ofUsnik and tristup metres are also included in Brihuu. ‘rd-:1: 'a.

376 muncnw. Immune

mm=m=m1qfitmzmwmfirmfiimWm=m=mm=mséqztfimimwfirmWmfiwn

(3) (i) W, 31W, WIT etc., here stand for the respectiveabhima'mi deities. ‘The abhimz'mi deity for Sarita is Svfiyambhuv'aManu, for Atman i.e., Jiva Abhimini deity is Chamrmukha-brahmi. For Prz'ma the abhimim' deity is Viyu.

m-trflrfimfiWwith, ampWW, rim WWem, mun-Wz, W: W: l

(ii) Not merely the abhimini deities of Sqm, Anna andPrim are to be taken into account but the Supreme God who isconveyed by Bn'hatisahasra as a whole and who regulates all theseabhimfini deities is to he understood in this context.

WWW¥W=WWMmlwqrfimqwfifimlmmwiififi-Wampum-WWWHW

mirth-- Watts: Wmtaalrfigi'qrfigmam

ta'qfimzawmqwmpmwfwmmfifimwmmwfilmfimmml

Iran-WWI(altitmmfiwmfimfirwlfi'qmmmvfi

iqmtwfiwwmfiatfiwmiwmfirfin(ii) 3mm 3W: WW mm

mmfirlfimml

miss: u (M.B.l(b) Expl. Ill It is stated here that the forms of the Supreme

God present in Brihau'sahasra are present ln INas andeverywhere else.

(2) ti) mm- martin-"i aim fin: rem memes,m: w I awfimml isms: - M: EfiwfimE-WW: WW2, am: W: WWW: withmm, 3111mm- fivm mgr-Ewfiwfiwm, WI

(ii) These expressions refer to Visnn in a general way and alsohis fotn' Vyuha forms.

slimWBM. alien-r3114min-W- iafir ails.W |

l3) The forms of the Supreme God that are present in

Brihatr'sahasra are present in Purusa, in sflryamandala andeverywhere else. This is brought out by the phrase ‘i'lSI' MMM. This phrase clearly states that the Supreme Godpresent in Bn'hafisahasa and in sflryarnanclala is present in Jiva. ltdoes not say' that the Supreme God and the Hva are identical.Such an interpretation will defeat the very purpose of offeringprayers by Brihatisahasra hymns.

MmlmmmmlmmWWWMI(MWWWWWM 3mm. n

WWWIMW :WWEBTWww.zai.n

380 PRINCIPAL umuum

mafia-WWW, arm-mmWWW m-fiwmmmfimiwmwfifism-wwwwmmflmWIWWWRWWWI

13)m=-n§fim=wmarfim,gm-gm,m11mm, fitmfwwrfiawmfirqmwflh, anWWW mafia l-ERRT mm W:Ml

141m=-mfi=m=mwm=,mg=_qWmfirfiqmgmifivnmfiz'fimmmfilMWW=WIRWW=WWMHTRWM|qimWWa-mfifimlmumgfiwWWWI

(51 W- amnwrmimgim

(c) Expl. (I) Anna and Annfida forms of lhc Supreme God an:further explained here.

l2) film fiwni MW WW mmWWImmmwwmm-mg,‘spawmwmwamm mm

FM WW3}: Wm,m.,Iii-W: Wm

(4) wit-what“ m“W; wnfiwilwflimWWIWWWW= W: withWWWWH(QWWWM:WWWH

AHMOPANHAD 381

[IN-2 (a)] Epl) The presence of the Supreme God invarious objects and his manifestations in them as per theircapacity is described here.

(2)3nfim- 311151513, a'rmih | In mfifianihfigfiqWhammmqwafi | MWWI

(simm- W-nmmq, smartsmfimmfim'r mafiaW wrfiifi was =n=t= |

t4) wmfismmfifis Winm |(5) A point to be noted here is that even plants. trees etc..

PM!’ objects have mind. But it is very dormant. To indicate thedormant nature of their mind it is stated here that they have nomind, that is to say, they are as good as having no mind. The factof plants. trees etc., possessing mind is particularly mentioned inAnuvyakhyana and fully elaborated in Nyaya Sudha.

wfiwnnwmfifimfi'mmgq-MM; Wilma-i “111%: |ilfi’ immin. ||mam'tii mm Wow? fimriw await | in

Wlhmfimamzfilwfiwfimfiwm-‘mmwnwsiml

(b) Exp]. ll) The position ol' animals is described here.

(zitnmfisia'mfirizmmnmfiifiwni'mwfiwfiruWWQFWERHHtfitfilfijwmmmalmafifits'hfitginwn

382 MAI. UPANBADS

mqrfiwffiifwfiwflwu“mimiimfifimmlmamfiwfiimwlmqmmwfiums.)

rmWmag mfilm lWwfivgfivrrfiwm= n (M.B.)

[ll-$3 (a)] Expl. (l) In the earlier verse it was stated that thehuman being is superior to animals, plants, trees, ctc., and theGod is more present in him. The same is being cxplaincd hcreby pointing out the presence of the five Vyuha forms of lhc Godin human body.

mm migfiwfiun WimmfiflzWHWWW ugh Hugh

(snr'zwgwr: 115: fiwmfiqmww. “fir. wfirmw- 113121‘. mmlaqfiiwwmmmmmmlmmawwwIl=fir|

“wwgimgmmgwmzmqwfimlmfnwmardrm avfififiwhfiahwgm

:l

[iimfimfihimrm WW: umm mni'm

(mmqfirliifiwrhwmmmgmwmmigtmWM

MWWWEMHWWWWH(v)¢:W:HWH:mWW:I

mummm 383

(b) Exp]. (“The fivc forms of Viyuand the prcscnce of theVyilha forms of the God in thcm is explained hcrc.

immum=wmmfi=rmgmwwm=Wm

MWM=W:@1W=I(2)312W:WTRIW:, ‘GT: WHITNEWT:

ignfiiqimfifiiml

(ilm-mtdmiimzfin(n)M-WH2ET=WW:W:I(mmgfiwwmnfiwflqfifiwrrfiwnliv)fi-WW§WMW:W

mmzfiqmnfinminWW: afiiiw=q=r=wf=1=m§fififirqgwfinmfimmm|

(nwmmflmfifiqwfirsgqfiwfifafinmfimq'm irmfiflwwg: afiirilfiafiml

mmlmm.WWW{filwm 3m‘: ‘rsfi fa Hg.ai1'=l11=1‘1i11wwmw.| mmammal

(c) Expl. (1) The five forms of the Supreme God prcscm inthe five sacrifices, and also in the five savanas of Soma sacrificeare described here.

manner: W'wfim infirm wmqfiWWW.WW.W1§W. |w 13h: | W: 51%? fimmrNW

mm. 1w mm aw WW= WWWM. lw- mm. |

384 PRINCIPAL UPANIMDS

mwfiinhwfiafimfirqwfimammfinmW 3mm Wm Win-{m1 wraithmmfifirfin | MW?-WWWWMI

[ll-34 (a)] Expl. ll) The five forms of the Supreme Godpresent in Yajfia, Ahan ctc., and also in stoma, Siman. ctc., aredescribed here.

mqfi'rmm WW, mmWMmfizmmfifiimml

m WWW 11mm W IMummwafimmmwl

(“WaififlwfiqawwwmlmmfifiwmfigwgfiwfimmfimfiwmmwfiHWMI

(sunfifi'rfiw. mafilmmwmmmmwfiqfifirml

lmwmmwmrffiiwmfiqfiugmiwwmWWW!

mwwnwwmmmmmmmwWWI(MWKHWWWWWW

WI(wwmgwqfigamrtfifigwmwfiqfii

WM:W:WWHM|

(munrrqi'rmaimmwmsrgmwfiml(iipwmfiafimmml

Ari-Annymmlsm 335

(mmwimmWIlivlirrgiwiwmwmm|MWWWTWWIfinafiwammfiml(il'miimlimiwwwfimtafml(filmmwfifimfiwmqfi'ml“MWWWWI(MWWW: fir: mzfifigfigafil(wmnaiafififiqfirfifimmfiqiwfirmfia

WWWWI(7) Ii) IQ!WWWW |

mm‘ mW=1 ||31W fig ‘a? Wm | (M.B.)

(ii) Ir ‘N mmfirWKit: |‘Kw WWWW= n 1MB.)

(iii) WWv fig; mM: |WWm {mi u (MBJ

(b) Exp]. ll) The five forms of the Supreme God present inthe sacrificial pit of Syena bird and also in Brihati hymnsconsisting of five uniis of hymns are described here. It is alsopointed out that the forms of God conveyed by Visgusahasranimaare conveyed by Brihatisahasra.

(Z)fi%=fi=nmawnfifimfiw=m= lifil':WWW=WI _

airmgiqwatfiwwfimsgmwwwmw,WW ‘an, qwmaigww1‘lufi'fizl

255'}

386 PRINCIPAL Unmmms

(3) This passage should also be interpreted as applicable toNiriyam.

31h w'rWwfiwafimfim|anmWwhim mm 1a m: |writ mi? fimfr W: m | WIaw w 51W mzfimwi who Warfim inn

WWWEIIW: ‘m: WWWHIWRITW: |

l4] The five Sfimans referred to here are :WWI

Agrmmifimmqqfimmmmw=|

(filmmmmmmfil(mpmmmwimafimflfiimmml(inawmwmifimrlght-fiwqfimuhfil(vyfiwwmm=mfiq=ia=rm$=rmviwgfimfir

fiwmwwmfirl '(spwmwwfirfimw. mfim, Wm»,mfiwfiwrfifirm: m" mam‘?

WWW rlgim(simmqfiaasmmw

WWI[7] The composition of BrihatIsahasm is as follows :

mqwfrfimmsqwmmmmmfiwimmmmwmmmmmaw(mnwavrmwfiqwfrfirwmtmwfimmwfiufiw

wmqfiwmmufimfimmfiwm-whfigfimwmmwwmlfil

AEMBYOPANBAD 387

[ll-3-5 (a)] Exp]. (ll The composition of BrihatIsahasra hasbeen described earlier. In order to glorify this composition, theother views of the composition of a thousand hymns arementioned and rejected. Incidentally the importance of thehymns in Anusplp is explained.

(nmm- we: WMmfiwfialmm 1minm|01%n | mmfinqs-sugw

11ml ailwwlfiméfir | vs‘ WWW: I(4! 613mm am: W: WWW-

W miwfimqs" alvfir | age’; azfivn-(s) (i) ilfi-WH'E'JTITHEE'BT, WW nan-ark

W fiflEFIT mm srlii wfiwnqiWa’ mi,Eli-‘Rim mum-WW; mam: |

(maqtmq'rfiwmsrfimmmfiwk 32: ‘REM:mfiiimvie'mzfiv'rmg'twfim fimfn segn

m '1' i'i-rrfifi'tfi limit: W111 WWWaggiw w 335i‘ wfi l

While the hymns in Anustup metre were sung by theSupreme God Visnu in his Hansa form to

Chatunnulthabrahma etc., the seers saw him. The seers alsosaw the Viyu in his Hausa form when he sung the hymns inAnustup metre to Rudra etc. This is an indication of theimportance of Anustnp metre.

(61W; W, WERE: Wm, W: 3TH: ‘Tm:guggrrfiilaimfisimmfimmm=wfifiml

mimw' 'z'wifrfiqmlWWW"

333 _ mmcnw. UPANIsADs

WNW 511mm? wan’: |we TENT 31m? mtri'fi: u111i mg it WMyWWWWII (MBJ _

[8) The text of the hymn quoted in this passage of theUpanisad k as under :

Email-l 113w ENE: lmi 12am? w? m||WW‘F15firm new ||

The seers say that the Supreme God in his Hansa formtogether with Vayu in his Hansa form moves in the clouds toenable the abhimfini deities of water to discharge their function6f helping the world.

These seers see the Supreme God in Hansa form and alsoVz'iyu in Hausa form reciting Nn'simha Anustup to Chaturmukha-brahma etc.

(b) Exp]. ll) The importance of Brihati is pointed out here.

(2) (1)3,Ilfim9lwargmwrrfitfkflmmfifiwatfiratfii

WemmlmmggzrfrwmmqwgifiutfiwmmwfilWQ:WWWII‘""Wfiréefiufimwfrml

urmvmmlsm 339

[I-3-6 (a)] Expl. m The fact of Brihafisahasra being mgPratimi of Visuu, Viyu and Umfi in the respective ordcr isdescribed here.

(2) WmW@1131, h mmqgmWmqmwmmwmfim MumW: film: W= =e ml

(3)Wrfima1fi=qfi%q%fi|wm1gg1mm Elm m 131T ma? wirfir m1 | WW fiufi {wfifigfifrwfirm qfir i EFF? |

(411121 m W 31 W WWW-w.WW. |

1s) (IHZWWWWJ WWWW61: Wm | WW fiwgnfimfifia'ruqfirl

(ii) ‘H'L W wfi'r wfiwfimm m qmm;

(6)mq$—qiiuwflflé$wfiwiquflfirmq$,3211- “fimmlfifim wimmvfi'q'a- W |M-fifizml

(b) Exp]. (l) The five aspects of the grcat Uktha i.c.,Brihalisahasra are described hcrc.

(2ynwizvfiwém=mwwwfiwmmfimfiwWW: | wr sfir m m Hi Wfimmfifiwfimlaiaqwfimwmmifimfimfim?qififl11l

(annmfiwafrmfi, WWW,m=mflfiflil

390 mum. UPANISADS

mmmqg=,mwm.mmmmWWI

(iiilqzrfi,fiwr=wfi¢fh§m=rq, mam»(iv)@WWIWWB5$R

mmmw=mmWWI("WI(c) Expl. (I) The éignificanqe of 'Om' and ‘Na’ and the proper

use of those is described here.

(2) “PL-mm m-WI WW;mmmfimfiflflfiwwfilqfiufifiw@Fnfiili' W HQWWRTFWIWMWmfirfiafiagwfiwfiwfiqml _

(awfiwmwwwrwmmfimmmgfawmafiwwffirhqéqqmwfifiwmmmfi:qwfirlamfiwfimfiarfimafimwmfififlfilmimfiwfifimigwmqwfimiqkl

mufiwwwfirmuwmmmummqmlgwfigflifimfiéfifiafiflmmwWmlmmiim mfig'w'mfiwmfiqmu

(s)m=5néwm=fim=fimé=rmffimfimm|(mm-manqwfihmmmm

Wmmfifiuwfiwfln(7)m=W=nfa|W-mfirfimm

Mafi-WWWWI

mmomman 391

[I-3-1(t|)] Exp]. (1) The significance of Brihatisahasra isdescribed here in another way.

mm: -m=r|trqgn$fifia‘=lm If: Wmmm,mmmnmmmnnmfimr-qfiwmimmfi-fimfi

Wfi'l(4ph-Mwfifiwfifim,wmmg\fin(b) Expl. l1) The male and the female forrns of the Supreme

God present in men and women are descnbed here.mafia-WWWW-fifiimmmmrfir

mmmfiamemr(31%? Rh WW W (fir 2 Milan’:

WWI(4) few-m W31 WEI mafia arBa mm

Wfi:m—mmwwhwmflmamlwmh=m=mfiwgmwfi=m1bWWI(Simmmywfifiwmm

Wamqfisfiml(e) Exp]. (1)1'he firpreme God is svaramana. that is to say, he

does not need any other female partner to enjoy. Therefore, heenjoys with his own female forms whether on earth or heaven.This is explained here.

(2| W W: WWW= W “HmmwmwmmwmWI

392 PRINGPAL UPANISAIB

(anmhtfimnfieg agéaelzirliwmrflmranfiwWWWWMIQWW:WWW=WW3H

[IN-8(a)] Exp]. ll) The five forms of the Supreme GodNiriyarla ete., enjoying in their ardhanirinara form is describedhere. It is also stated that the gods will comprehendsarmliabdavichyatva of the Supreme God.

(2) WW rial-31w emf qr‘ w HM? W31W ligr'fi WEI I

[3) 3m- W: a; WW @“T rig-fir: 2%WW IQ W: W wt‘ Err-t 011w? dark | .

(4) W-mggww W W W wmfiWWWW‘It’ W 1H aligflfir EH a?Q'QT: WWW: ‘Fri’: fifim; “if?!

(5) m m1WW win mmMW"3* FEW |

(61m: fiawqfiahfifimifirm{01min m whit-W: m fiTflT-fiifi’, am:-Eqn, WWWW, 53-515‘1m ufir, amt-311w WI

(7) 2w: qflm-W: grin m, TGIWI'm,mum-arm w? Mfi'jwfiwml

(b) Expl. (I l The male and the female forms of the SupremeGod are described here. The fact athat the number of syllables ofBrihatisahasra and the forms ‘of the God being the same is alsostated here.

(ztmfiwmmmmwmmWWI

Al'l'ARBYOPANHAD 393

(symmwm-WWWMlqmafijvfi:w=l

mwsrmwmfimmuim'rmmzfi'Wm|fifliwafifi=marl

(flimréwfiwmmfnmlwwwlwfiiiWWI

(6) w-mfiwfim m, W: - mm, aha-ww-afiwrfiami, ‘IN-W: WWW, W-WWW, m-firfiwfir =51‘: WW: ||

Magiswm[ll-4-1 (an Exp]. (1) The process of creation is described here.

(2pm-fifl1aagwmemww=fiflg=, slit-Ml(i) mm: Wufisfimmm-

WM

(mmmmfifiufirwwfi'ghwmmmW:§I:ml .

(Sim-WW2W

(4| aim-I- mm)? Wm mmWWI

(snmr- aifivgfiwfiflw. mwfiwmw.W ‘RW 121k, @M, WT 121W =r WWfiml

(QEWQQfiWaqmmflwmmzfiW-mfifimwfifimi'mgml

394 PRINCIPAL ummm

(7) WWWm aim-flaw in |(a) WW: mmsfim= mfimfifim WI

m=mmm=1iqzr=iiwm=m=zgwfilwmimWI

(b) Exp]. (1) Brahminqlasrisfi and the creation of abhimfinideities is described here.

(2)WW=W=2W=HMMWHRW=mmqmwmmfiwwzqgfim

(s)m=-mqfqzr=www=mrfiawfiwfiw=W=mwgwwwfimwfwmfifiwm=wwmmmmwmw-WWImfizfimwn

metamwmmmgwmfiwfitfiirqwWWI

mgwéqwawtfimifilfrfiwmlmmWWMI

(Gym-mwmmwmm=mfi=mmwmlmmmmmfiMlmwrfil

(71mg: Wm, fim- 121%: Wm,MW: WWW: m: again, Im-qfifiwmaqmfi': | mm_|__gzifinrlfi=r= W1:Wm:

(swzimi'rfirfiinr'rzm'qififim m=,w1fifitflira’rWW‘! W: W: 15:, WW ‘Tl'fl': 191%:q1mWlfififiwfirfiwfiimw=ififififiwmumn

AlTAI-IYOI'ANBAD 395

(9)31'lfifllfihfifi't'fiq: W'Ffi'lffiihz 31W: IRTQFW: filq@fiituql

[ll-4-2 (a)] Exp]. (1) It is stated here that the deities created inBrahminda assumed the form of Purusa.

(2)2331’? W: W: NWT: 231T: ‘Hf whim mWe 2W: WWW: WT: I

(3t W111 - mmfialfim mmmmmfilm-mtmWRIT WW |

mist Wfiwlfififilwmsfilianmmum \il'hwh'fimflt' =r W WW3 | rim? mt"? {it |m mmma; | m- m: WWm |W YE “WIW

(b) Expl. ll) The fact of entry of the abhimfini deities andbecoming the respective organs of the body is described here.

(2| rum-3m 2w M1 :11 mi? wwtWWsrfiwr | mat WW simian; m swat W =15"5mm? srrfizm VFW |

(at ‘a mm a em mm mm mMl

(4) angst ufirWmmmgit mm |[I43 (e)] Exp]. (I) The fact of Chamnnukhabrahmi assuming

the forms of Bhogya and Bhokti and demonstrating that it is onlyMukhyaprigta who helps to eat one’s food but not‘ other deities isexplained here.

(amitmmw- fiat. wwzfiriflmw.W WW. WW: W1ml inw.Wm amt mmW1 firth? fifl'mfiW;mmmmmt. Immqfit. WHIBIQ'IQI

396 PRINCIPAL UPANISADS

(almmmmmmnmwWWWWWWJWKfisWmmaggm ‘132% WmamwWHWWWHMWWWWWWWWWWI

(4) umwfimmfiwagmafiw-WWWQ-éwmmwfiwmWinfi-mmwwftqfirsfiqhmimwmaviwnfimfiwu

(h) Exp]. (I) ll is further slated here that Srolra etc., also arenot able to eat the food. ll is Viyu who eats the food.

(zwwrh- WW BUM-WWWW=, wu3=-qiwwwhm,m1g= - an“WWWI

maiirwgflfigzwfifiwaiMW'q'uhwgfimnW:WIIWIWWWIWWWI

(e) Exp}. (1) 'I'he fact of the Supreme God entering into thebody and being present in the eye. neck, and heart to direct thejiva is described here.

(2)5imrfiiiWwW3miqjqflmwaiwfilWWMWWI

lsrqfimfifi=flfimwm=fifiiafiwmwfi¢mfimmfimflm=wfifllfififiwWWWfiwfiwwqWJ

(nmfifiwmqlgiflfiwqaiimmifizfiwmWWWwfifimwwwmmfirfitfizrflamfiefimql

(5| W H1? ‘W1 mmWI

mmommsm 397

161mm: 5m m: WWW: 1m, W;mam: mzfiqm | lawman: Wmfiqnirfimwwfimwfifimfiwgwmqfifiwmmml

{vlqmwmnrawmwmgfin WWW:WWW¢MWWW:WW=lmfiwflmmfiflgrw=wmwgfisrlgwfirzmfiiwmmfimarfimfiwm

(slitwrfirqfi: mmmfiwfilififim lwsifigmwfmifiifimififimmwuwwqwmfimfifiwwml

mqmfiiwwmfimwfiwmwmhfim31ml

(10) fififiwfltgwi'mfiwflqqifififim mW: aw l WW WWI Wfi'hfiw a? w ii‘WWHWWWWWHWmhiififiml

mmmmagfimnWW:

[II-5-1 (a)] Expl. (l) The process of the binh of a child isdescribed here.

(2)“W:mwwfiwfilmw=mg®wqfi3%s3mm?“ amrmmwmqah: WWWW=Wh=mlwmiwfiwwwiimWWWFEWHWWWI

(slaifirfifii'fiwfi: m=wia1€wumfi=mfil

393 mmcnm. UPAN1$ADS

t4lgigwfiifiwfiflttfitwwwmfltmmiFINN: lmgiwfiwnflfiqtmwfimfimfil

tnmgfiwtgwmwmgmfiatiwnmunwtwmvfrémgsirmfihw

mewvmmummqmfiwiwWWWWIRTMER'Hfin'TfimfiafiwmwfimfmMawfiwfigtrmmmn

(MWWWWHWQI(b) Exp]. m 1m birth of a father in another birth is described

here asa third birth of the son.

tztmawm: fitfmwfifim Weigh-firmmshfirl

(annwmgmfiqvflfiwzwmaHWWI(4) 51'? ‘RTE, 311W: 3W: WW: “mm:

fiwwdwflrqml(511%: Hfivjmfiisnat, Wm fig: tr

tirmmmafimmmifiwfiwfimfiflwmfmfl'hsfiql

(swim; miitmwfifi tag-1w, wk new:mmwmn

WWW:[ll-6-1 (an Exp]. (1) Here it is stated that the Supreme God

directs all activities of man. Different names of the Supreme thatconvey his attributes relevant in the context are also mentioned here.

AHMEYOPANHAD 39)

(2)55: -firm¢, m: - 311mm, a? weirwmw'rWWW= Wfirtgflirficte.

13) M: WmimW- W11‘FL mum www- W W111:, Wm, 11%: mmm WWWmmwm13mm sawW m mm, W11 ere,my?» Ingmhgmnfi: WWW:m,ufiwa11fld?r=, Mafiwsfiqfiz, HimMW:, Wm, Wu Wmarm, W: 1am mini-fir mm WWW: WWI

(b) Exp]. ll) Here the twenty-three names of the SupremeGod ate mentioned. It is pointed out that he leads all beings. Thebenefits of the meditation upon the Supreme God with thisknowledge are described.

(2) a? in: W: mm, mammm,mfir-hmgmlfiwlfimfiwmfil

(MWWQTTEWHT: WT: ‘THEN: “1,11%?WWW-WWI

mfifififl-Wwiriiqwm141m=-W=Mww=,wmmw

immm mmfivm, m -.m§=mlémgwmil=rfi=rmmWW=WWWWW1HR®W“EHWWWIEiI

mmwmmmmmn

4m mum uumuns

MW:[ll-74] Exp]. (l) The tcachcr prays the God lo be prcscnt in

his speech and protect him and his pupils.

(2) w-m, “fir-W fluff srfifim MW m,rim-fir mm mm’, qrfi' WW l

(31 anfi: 'zfi-mfifiq WM w, 32w wwflw-qfizagzwmn MM 1w 31111 enm'r In FEM: -WWawfiw 12a’ m 1w 1

(4) % firWiT afiFr mm m1 W1 WlfirWMWW mumW m1 |

(s) fill-mm Wm= will:fiWW1? mm mnhww:

12mm mum

AITAIIYOPARBAD 401

WWW:st-zfi:s»|m:nl2mmwfisqgfi=ftfit=hilw-

Ki'ringztifififimVWHmmfihmmwirirrqifintrfiwfifirfiw

iswgfiwwnfifimfifiattlMinimum: I WWWW-

WWINow, the secret meaning of the letters and their conjunction

(of the name Visnu and the Veda) shall be explained. TheSupreme God Varaha present in Prithivi and designated asPn'thivi is conveyed by the first letter and called as Purvavarna.The Supreme God Vamana present in Dyulolta and designated asDyu is conveyed by the latter letter and is called as Uttravarna.The Supreme God Nrsimha present in Viyu and designated asViyu is conveyed by the conjunction i-e., Samhita, present inSamhita and designated as Samhita. This is how Mandukeyaslates. But Mfikseyn understands that the Supreme God Nrsimhapresent in Altasa and designated as Aim is present in theconjtmction.

Mindukeya did not think that Mikseya rejected his View.Makseya does not know that Vayu is the adhisthana of Nrsirnha.This does mean he rejects Mandukeya's view. The twoapproaches lead to the meditation of the same God i.e., Nrsirnha.But Agastya thought that Mandukeya's view is rejected byMakseya (since meditation as present in Akfisa is superior m thatas present in Viyul. However, Akasa and Vayu are equaladhisthanas of the Supreme God i.e., Nrsimha (This is the viewof Mahidasa).

26/

4m mmcnm. ummsms

alt-amt mfi'cfimfiwim: tifihfiwwzl

mmgaarrsrhr: | “:61??marimfimflflraflfifimqqfiwiwmmmfiwirtifiguganqt

aqfismurfimrfrwhmmwézmqqtfifliWarnefluhmwgfiirmrmfiwnilwrhhnviewfigmu 3-2-2 u

Now, pertaining to the body. The Supreme God Vlmanapresent in V'Zik and designated as Vik is conveyed by the firstletter, present in it, and is called Pilrvavarna. The Supreme GodVarr'tha present in Manas and designated as Manas is conveyed bythe latter letter, present in it, and is called Uttaravarna. ThisSupreme God Nrsimha present in Prina and designated as Prinais conveyed by the conjunction, present in it, and is calledSamhitfi. This is what St'n'avira Mindtikeya states.

But h'u: eldest son states-that the Supreme God Variha presentin Manas is Pfirvavarm and Vamana present in Vlk isUttaravarna. This is because a man first thinks and then speaks.However, God Nrsimha conveyed by the conjunction is thecommon view of both these.

This body is the chariot of the Supreme God in his threeforms of Vik, Manas and Prfina, carried by the horses i.e.,senses. It carries the Supreme God who is the preeeptor in thesethree forms.

He who knows this will obtain knowledge Vedic lore, fame,lustre obtained with the grace of God, the world of the fitpremeGod and t'ull life. This is the upisani practiced by Mindtikeyas.

mmommm 403

w-wnmwgfifiqiimimgfi: umwimmmrfififlmmmznnsaifiWmfirgmwgfitfiafiiwrl

According to Sakalya the Supreme God Visudeva present inPrilhivi and designated as PrithiVi is conveyed by the first letter.The Supreme God Sankarsana present in Dyuloka and designatedas Dyu is conveyed by the latter letter. The Supreme GodPradyumna present in Vrstj and designated as Vrsti is conveyedby the conjunction. The Supreme God Aniruddha present inParjanya and designated as Parjanya is the connector.

The rain when pouring forcibly and making sound in the rainyseason connects the day and night, and also connects Prithivi andDyu.This is adhidaiva upisani.

w-Wgefizwwfinimfifizhmm:mwmem Wm: qmtlrmqr-Wmfirfiwarfhmmirmmmgfim-wmwmmaqmwmmfiwmwfirfiqgiwmmflifigiqfiumfi

aqwiniéfiarfizmflwrgfifimmiiénniwrifirmimgifiu t-M u

The whole of human body is one unit. There are two parts ofit. From the foot to the trunk is the Pratimh of Visudevadesignated as Prithivi. From navel to the head is the Pratinti ofSankarsana designated Dyu. Just as between Prithivi and Dyuthere is Akfisa i.e., Nrsimha, similarly in between the two parts

404 Inmurlu. 0PM

of the body there is Akisa i.e., Disarathi in the Akasa in betweenthe two parts of the body.

lust as in Dyu etc., there are Aditya ete.. three luminaries.similarly in human body also there are three luminaries. In Dyuthere is Aditya i.e., Kapila, in Antariksa there is Vidyut i.e..Hamsa, in Prithivi there is Agni i.e.,'Pra$urarna, similarly in thehead of the human body there is chaksus i.e., Kapila, in themiddle of the body there is Manas i.e., l-larnsa, in upastha there isretas i.e.. Parasurima.

ln this way Sikalya described the human body on the modelof Prithivi etc., worlds.

He who knows this will obtain knowledge, Vedic lore, fame,lustre, the world of the Supreme God and full life.

w- awnir Edna-mt: glitwrwi fijri Emmimfiumm'mfiwnwwlrifigiigflwfi-mmmmmfifiqmlwmfinqvvim-

Now, about Samhiti, Pada and Krama. Samhita conveys theSupreme God Variha present in PrithiVi and designated as.Pritliivi. Pada conveys the Supreme God Vimana present inDyuloka and designated as Dyu. Krama conveys the SupremeGod Nrsimha present in Antariksa and designated as Antariksa.

1f any one talks ill of a person who recites Samhiu'i, then, hehe loses his position in Bhumi and Antariksa. Similarly, if any onetakes ill of a person who recites pada, then, he will lose hisposition in Antariksa and Dyuloka. Nobody can dare to talk ill ofhim who recites Krama.

mumommm 405

str- ‘IQ ttfibi fiithfit wfirgivlw m sigh Wmflqsqwmsmwaivfiwiwltiflfit

mfififimm2mtgmsm=fiwmfiififiw'niqtm'ifiimzmat

m W W 11% sq'lvi gsmi ‘R midi?mfiqdifismmgfi“WNWHTWWWt

wgmsgwrgwimmflmisqamwénmWmmfigwwmmfigiwam'iWHEWKEKMWWHI 3-2-3 ll

Pronouncing s and n together in the name Visnu is Samhita,pronouncing them separately‘ is Pada. pronouncing both of themseparately and together is Krama. This is superior to the othertwo. l-le who desires enjoyment in liberation should recitesamhiti, he who desires liberation should recite Pada, and hewho desires both should recite Krarna.

If any one talks ill of the recite: of Samhiu'i he should be told thathe is talking ill of the Supreme God Vart'tha present in Prithivi anddesignated as Prithivi. This Supreme God will destroy him- Ifanyone talks ill of the reciter of Pada he should be told that he istalking ill of the Supreme God Vimana present in Dyulolta anddesignated as Dyu. This Supreme God will destroy him.

If anyone talks ill of the recitzr of Krama he should be toldthat he is talking ill of Nrsimha present in Antariksa anddesignated as Antariksa. This Supreme God will destroy him.

ll’ anyone talks ill of a person who knows the forms of theSupreme God conveyed by Samhitz'i, Pada and Krama will suffer

405 mam. unrusAm

in this way irrespective of whether that person is actually recitingSamhita etc., or not.

However, if a Brahmajfiénin tallts ill of the reciters of Samitietc., he should not be spoken harsh words as stated above. lf.heViolates the commands of the scripture he should be onley toldthat he is doing so and it may lead to his fall. One should respectBralunajftinins. This Vidya is described by Sfiravira Mindukeya.

ar- writsgwmrr: m'hfisrrfifiulqtrwwinw'rW‘ Wit‘ mviais'rmuwimi'rtima

insulation-Timzqarlfimiifirmfifimtwgwnarsgartiqrigtmnfiwmnmfi-

mwmimfigiqwmvimwfigimwmummmfiwrfizmmirmqim u3'2"! ll

Lord Visnu and Multhyaprz'tna should be meditated upon as theabode of all. If anyone tells such a meditator that this will notbring him the favour of these, he should tell him, if he is quiteconfident, ‘I am meditating upon them quite well. you say l amnot quite competent, therefore the Supreme God Visnu andMukhyaprina will reject you.’ lf he is not so confident. he shouldsay ‘l am trying my best to meditate upon them. but still you saythat l will not get their favmn'," therefore, they will reject you’.

If any one talks ill of a person who knows the forms of theSupreme God conveyed by Samhiti etc., will suffer in this wayirrespective of whether that person is actually reciting Samhitfiete., or not.

mmomrnsm 407

However, If a Brahmajr'tanin talks ill of the recilers of Samhitaetc., he should not be spoken harsh words as stated above. If heviolates the commands of the scripture he should he only told thathe is doing so and it may lead to his fall. One should respectBrahmajflinins. This vmya is described by Sinavlm Mindiilrcya.

aw- aw aatgfi'ginw: \Eiwi WWWWafihfinfiqfiwnfiaiézmamwgfifiwmqfihwaiiwéfiflnfimgifil

ant air an fish-fiat rfi‘ 3W3 ER‘? W ‘Elfin:firm: ‘Eltfinwir W in nfii

fiiilfihfinwifiirmfiilwnmai firmirnrufiirfitr It Iaini alien an mm m figfifitmr inf-filthaiiwsilkanfinrjtfil

ant 31w gar an: W! Wm? afiqitWWWninth minWafiflwmmmfinrha'nfiai misfitWWW a qt: unit figfifil

_ a Ir war lifiil'i itWit first qgfifinar imfiéwHi'tiilimnihng'tfi ll t-t-q ||

Then, the sage Nirbhujavaktr said, the Supreme God Vamana'87 conveyed by the first letter, he is present in it. and isdesignated as Plirvavarna. 11ie Supreme God Vimana is conveyedby the latter letter, he is present in it, and is designated asUttaravarna. 'Ihe Supreme God Nrsimha who is in between thesetwo and is designated as avakisa is conveyed by Samhita. He whomeditates in this way will obtain the highest knowledge. Vediclore, fame, lustre of Bralnnajfiina and attain liberation.

403 mmcnw. mam-ADS

Then, l-lrasva Mandukeya said: It is true that Varaha isconveyed by the first letter and Vimana by the latter. But theSupreme God Vedavyasa is conveyed by Samhita. lt is by thegrace of Vedavyasa that one ltnows the correct accent such asudfitta. and the correct length of vowel such as hrasva. Therefore,he who meditates in this way obtains knowledge, Vedic lore etc.

Then, the middle son of Hrsva Mandiikeya born in Pratibodhisaid : Visudeva designated as Sama is conveyed by Samhita. lt isby the grace of Vasudeva that one recites without interchangingor mixing the first and the latter letters. Visudeva is the regulatorof first and latter letters and the length of vowels. He is designatedas St'tma and conveyed by Sarnhita.

This is stated in a Rgveda hymn ‘Bnhaspate na para]; samnah’etc., This hymn states that only those who realise that there isnone who is superior to Vasudeva be taught the Vedic lore.

ew-WuiwsifimneimsfimfiumfiWflnwfiqsa:wnmga§tifiarn=flnfiwnmmewaqfiwfinqmimmmqwiiwWWW'WWH

azlfinzfivhislr- mm m mzriil {emitWI _ .

nqqnfininfiaiiznefiqfimwgfifinwfiiWWHWI

The Ardhanarinara form of the Supreme God is conveyed bySamhiti and designated as Samhiti. This connects GoddessLaksmi designated as Rathantara and conveyed by Rathantarasama and Niriyana designated as Brhat and conveyed byBrhatsalna. This is stated by Tirksya.

anamommnn 409

Laksmi designated as Rathantara is present in Vik and isdesignated as Vnk. Narfiyana designated as Brhat is present inPrina and is designated as Prana.

Tfirksya looked after the cows of his teaeher for one full yearto get this secret knowledge. This fact oi‘ Laksmi and Nirayanadesignated as Rathantara and Brhat is stated by a seer in aRgvedic hymn:

Vasistha obtained the knowledge of Laksmi designated asRathantara. Bharadvija obtained the knowledge of Nfirayanadesignated as Brhat from Agni i.e., chamrmt'uti God designated asAgni.

He who knows the Samhitz't in this way will obtain knowledge,Vedic lore, fame, lustre of Brahmajfiana, and liberation.

w- m srtilq tifiirfi flu-aw: snw: ‘Hm-3F! mfi'ifié: fir} 2w: wiivr shim wfim ism Wmtiliar |

tr ‘it s Qmmfr fififli iii" 3? H m ‘rgfillnmitlfiih Hilw than Wit fist fifi'flT t

n we w 51133: a: as meas- mafia am;fii"Wm\tfiw'eflfi mm F111 a wwema:mmmmmHiiwas“we u

Vik i.e., Lnksmt with Prina i.e., Nirayana forms oneSamhitfi. Prilna 'Le., Han’ with Pavama'ma i.e., Mukhyaptina formsthe second Samhiti. Pavamina with ViSvedevas i.e., t'irati eta,all other deities forms the third Samhitfi. Visvedevas withwargaloka i.e., Siva forms the fourth Samhitfi. Svarga loka withBrahma i.e., chattmnukhabraluna forms the fifth Samhita. These

410 mu.mum

Samhitis are called avaraparfi because these consist of big andsmall deities.

He who knows this Samhitfi will obtain the highest knowledge,Vedic lore, fame, lustre of Brahmajfiina and liberation.

He who desires to recite these Samhitis either for his benefitor for the benefit of others should think that the Supreme Godwill bestow the benefit of this recitation to the gods. With thegrace of these gods I will benefit. He who thinks, in this way willobtain the highest knowledge, Vedic lore, fame. lustre ofBrahmajfifina and liberation.

w-wéfififiwqmiim its-infirmWEI ilfilT fitsnfar Wfi first asffir \Enmit HRH?nilfifil

Mentwfimmvhwfimmmfitfim“Mmmfiwfifiwmfimmusfimww

_‘tfian=h=iflitifl1¥tmatm:gmazfiarfivhfl-mgwimsgmfiilinuréfiigsfrfistuiiwflwmmfimlH'miltttflfi'mrfitfin

qqiaitifiaia'tsamhmwgfiimimsfiwrailwa'lhailmgtfiu

Fabehihchanda states that V51: i.e., Sansvati is Samhiti. lt isby the grace of Sarasvati that the Vedas are recited in the Samhitiform, Giyatri etc., metres are formed, friends are made. allbeings function. Everything depends upon Vik i.e., Sarasvafi.

AHMOPAM 41 l

When one studies or speaks, then, the Supreme Goddesignated as Prina resides in Vik i.e., Sarasvati. She relisheshim. When one is silent or asleep, then, Val: i.e., Sarasvatiremains in Prana. He relishes her. These two relish each other.Vak i.e., Sarasvati is mother and Prina is son.

‘fli'n is stated by a seer in a Rgvedic hymn: The Supreme GodLaksminiriyarta enters into Ksirasigara and stays in Svetadvipa.He observes the entire universe. l saw him with my maturemind. The mother Sarasvatl relishes him, he relishes her. Thetwo remain together.

l-le who knows this Samhita will obtain the highest knowledge,Vedic lore. fame, lustre of Brahmajfiana and attains liberation.

aw-mmqfiiifiarmfieiwfiwmiyzufii:mmm:mfifififiqfiifiifimnmigmmiiiiitazv'tatfiuitfi-wfififlhrnfimu311m

aqmmazmmwgfi:mmfi=lniiqaifiwrmimgtfisilmgtfi n a-r-a n

The Supreme God Vasudeva present-in laya i.e., wife anddeeigmted as Jay! is the first letter. The Supreme GodSankarsana present in Pan‘ i.e., husband and designated as Pati isthe latter letter. The Supreme God Pradyumna present in Putrai.e., son designated as Putra is Sandhi i.e., connection. TheSupreme God Aniruddha present in Prajanana i.e., the act ofobtaining progeny and designated as Prajanana is Sandhana i.e.,act of joining. ‘Ibis 8mm is described by Prajipati i;e.. Sm

The Supreme God designated as Aditi is the God for Samhiliof his four forms. Mother, father, son, the act ol' obtaining son -

412 mum. ummma

all these are regulated by Aditi. This is described by a seer in aRgvedic hymn: Aditi is mother, father and son.

He who meditates on these Samhitas knowing this will obtainthe highest knowledge, Vedic lore, fame, lustre of Brahmajninaand liberation.

rfi qrfiqtrvqfit altruism:

Eli-limit Wm:arr-QR: sprrvirr-‘rrrsfiwfir: m: man-mist

slisfi ism nudist: Waning: first“?Wnot “it mm midis: _|

inflow: snw WEI min‘ m: auntniti firtiafifimaghmfilm |

Sthavira Sakalya states that Mukhyaprz'tna ‘m the support. Justas all other beams are placed on the central pole in a hall,similarly, the senses i.e., chaksus, srotra. manas and vik, thebody, the abhimanj deities of these. are supported byMulthyaprana individually and collectively. The Supreme God ispresent in all these in many forms. The Supreme God designatedas Prana and p'resent in Prina is conveyed by Usma letters. He isdesignated as Usma and present in Usrna letters. The form of theSupreme God present in asthi i.e., bones and designated as astltiis conveyed by Sparsa letters, designated as Sparsa, and presentin Sparsa letters. The form of Supreme God present in majja't anddesignated as rnajjfi is conveyed by svara i.e., vowels, designatedas svara, and present in svara. The Supreme God designated asminsa and lohita is conveyed by antastha letters, designated asantastha, and is present in antastha letters. This is fourth.

Ammonium 413

“4&3mmewmmawmutant Irai silvnfifi W: wfi mnfir ifivfimfimfirrfir narfi unfit m1 q Q narfi finfiw dw-Pnairm: tr @szninm'gfiw: ail-rm: we aimirmm elm tr q Wt“? qgéd aiermi eahwiwhimW511w mgw warWgifiqimgtfi u M-z ||

l-lrisva Mandukeya states in this way : In my opinion there areonly three forms of the Supreme God in asthi, majji and parva.There are three hundred and sixty forms of the Supreme Godand the n'ght side and three hundred and sixty on the left side.On the whole there are seven hundred and twenty forms. Thedays and the nights during an year are also seven hundred andtwenty. ‘Therefore these seven hundred and twenty forms of theSupreme God are present in seven hundred and twenty days andnights, and are called ahoritra. Therefore, the Supreme God iscalled ahahsamz'tna.

The Supreme God has infinite vision, infinite hearing, has anuninterrupted desire, infinite power, infinite capacity to speak.He who knows him in this way will attain sayujya, silokya,knowledge and bliss.

ill-MW: irfiwfitlwfluwriilfiritfirwfirmfiaefiaimwuuwitqmmfimfiwvhs-WmmuemfiwmmmirwrafiiflmW mum WWWHimz Q wt? witMizmfirwniir: fitqimzriiimwrimfisbaWmmfihfimqqifirmu

414 museum. mamas

Now, Kauntharavya states that there are three hundred andsixty forms of the Supreme God in the letter n of the word Visnu.These are designated as aksara. Similarly, there are threehundred and sixty forms of the Supreme God in the letter s of theword Visnu. These are designated as Usrnfl. There are threehundred and sixty forms of the Supreme God in the connectionof these two letters.

The forms of the God and are present in the aksara n arecalled ahan and these regulate the days. The forms of the Godthat are present in Usrni i.e., s are called ritri. The connection ofthese letters is the connection of ahan and ritri. These areadhidaiva forms of the God.

The forms of the God that are stated as present in aksara inthe adhidaiva context are present in asthi and adhyatma context.The forms of the God that are present in Usma in adhidaivacontext are present in majjfi in adhyatma contest.

Mukhyaprana is especially present in majja. Therefore Visnuis especially present in majja. It is majji that becomes retas.Multhyaprina is especially present in retas. Without the presenceof Prina retas will not become the womb. the retns withoutPrina, if sprinkled. becomes foul.

The fonns of the God that are stated as present in theconnection of letters are present in the connection of letters arepresent in the connection of ahan and ratri;

WWWwMW-amzmzmmmagi .. i'i . i’

mmmqmww

mmmm 415

M115“ wwfinimgifi n a-w nFive hundred and forty forms of the God present in asthi,

majji and sandhi are on the right side of the body and fivehundred and forty on the lel't side. On the whole there are onethousand and eighty. These forms of the God are present in theSun and the sacrificial pit of Syena bird form also. These arecalled Brihati and are conveyed by Brihatisahasra. These makeBrihatisahasra hymn. the day and the sacrifice.

The Supreme God present in asthi etc., is same as onepresent in Usmz'i, altsara and Sandhi. He has infinite vision,infinite hearing. free will, infinite knowledge, infinite speech. Hewho knows the Supreme God in this way will attain Siyujya,Silokya, knowledge, bliss and a full life.

Hit-amt: gem: slit m: W: tfiifi £123“?Wtfilnfiqswsfimfifimawwanmmm=nmrtrwu

wtfinwhslmmmqwmmfimuWfimwmawfizqizmmmmmmt'iifitgfifinfitmml

Viiyu who is to be approached by those who are bound bytransmigration states that there are four Purusas viz. Sartre

416 mum.urAlAnl

Purusa. Ch'andah Purusa, Veda Ptu-usa and Maha Purusa. He whois stated as Sam Pmtsa is Siva, the abhimini deity of all bodies.Pradyurnna form of the Supreme God who has no prakrita bodyand who is jliinasvarirpa is the regulator of Siva.

Sesa the abhilnini deity of all Varnas is Chandah Purusa.vasudeva present in the syllable ‘A’ is his regulator. Garuda withwhose help one knows Rgveda. Yajurveda and Simaveda is VedaPurusa. Samkarsann designated as Brahmi is his regulator. He isdesignated as Braluni because he is especially present in Brahma.Therefore, one who is Brahmajfiinin should be made Brahmapriest in a sacrifice. He will ward off the possible lapses in thesacrifice.

Chatunnukhabrahma. the abhimani deity of Samvatsara, isMalta Purusa. He destroys some and enables some to merge. Heputs into hell those who hate God and enables those who loveGod to go to his world. The Supreme God Pradhyumna who ispresent in Aditya and who is the regulator of all jivas is theregulator of this Maha Purusa i.e., Chnnmnukhabrahmi.

Aniruddha who is present in all bodies and Pradyumna who ispresent in Aditya are one. Pradyumna who is present in Adityamakes every one feel that he is before everyone.

WimmwrfismIThis is stated by a sage in a Vedic hymn : The Supreme God

present in the Sun arises. He is of the nature of the highestconsciousness. He is the director and the ruler of all deities. Hegives knowledge to all deities. He illuminates Dyu, Prithivi andAntariksa. He is the lord of sentient and non-sentient beings.

AITAIBYOPANISAD 417

l know the four forms of the Supreme God present in theseconnections between the earlier and the latter syllables of allVedic words. Thus Vayu states.

sw-mgfiritiliaimfliwafizmmzltzii@qiwqitgfimmqfimihm

Wmfigfiéafiqfiwmimq-W:mahtitmhfirmwmtrltwfi

titrfittWmfiwaqfirwmwfisfimitzw

Wfifint-Q-tnVz'tyu states that I duly know this Samhitz't i.e., the Supreme

God Niriyann is conveyed by the earlier letter, all other forms ofthe Supreme God are conveyed by the latter letter, and the fourforms of the Supreme God are conveyed by the conjunction.

Those who recite Rgveda know that this Supreme God isconveyed by Brihatlsahasra, Adhvaryus who are engaged insacrifice offer oblations to this Supreme God, those who reciteSirnaveda know that this Supreme God is conveyed by the prayerhymns recited in Mahavrita sacrifice, those who have attainedhighest knowledge know that he is present in Prithivi, Dyuloka,Viyu, Akisa, Ap, plants, trees, the Moon, stars, and in all beings.They declare that he is gunapflrna. He is present in all forms ofChaturlnukhabrahmi and regulates him. He 1m infinite vision,infinite capacity to hear, he has an infallible will. infiniteknowledge, infinite speech and infinite power. One who teachesabout him to an undcsuving person will not get the benefit of his

413 PRINCIPAL ummsms

study of the Vedas, Sistra, and of all other good deeds performedby him.

Similarly, one who recites Brihatisahasra etc., prayer hymnsto others or functions as priest in Mahavrita ete, sacrifices toothers will also lose all benefits of the study of the Veda etc.

w-az'ilnrfifln m qfifimr trfifiz' nevi =r awmfiwitarfin

we ‘PM swirl? =r ii slim Wwfitfi |=r was: insist? =r is git-aw Wfifiagsk aqfi I

m film m an’?! $139111 mi with =r 155m =rmm: mmfiswwhwnfiiwwaqni wfil

One who abandons ‘the Supreme God who is within him andwho knows all his past deeds shall not get the benefit of his studyof the Vedas. Whatever he learns will lead him to the hell. He wilnot get the benefit of his good deeds. ln this hymn it is stated thatthose who abandon God by teaching him to the undeserving willnot get the benefit of their study and good deeds.

'I'lreiefore, one should not function as a priest for others,should not recite Mahavrita prayer hymns, and should not reciteBrihatisahasra hymns for others. However, one can do these forone’s own father or preceptor. Whatever is dime for these isdone for oneself.

sw-rrwmmtwawwmmfiwwflfifliflmir1w Elfin saw isnfiafl wfi =r W: WWmisfiwqfiwwwwrgzwwrmwwfilfimfimfirfiqr-fifimfififiqmvflinfinWI

AITARBYOI'ANISAD 419

‘uniting-s’ zfiwflir‘ei1fiuawtanz'mfiammfifit'qs’ ‘wmfitwl

The Supreme God Pradyumna present in Aditya is present inthe'eye. Pradyurnna present in the eye and Aniruddha present inthe heart are one. Aniruddha present in the heart and Pradyumnapresent in Aditya are one.

When these two-Pradyumna and Aniruddha present in thebody are about m leave the body certain inauspicious indicationsoccur. The Sun is seen like moon, the emanation of sun rays isnot seen, the sky looks reddish like manjistlu't, the bottom of thebody opens, the head gets swollen like the nest of a crow andemanates foul smell. These indicate that the God is leaving hisbody and his death is nearing. Then, he should perform suchdeeds that will be helpful to him in the other world.

He should recite fYadanti yaceha duraka' etc., seven hymns.‘Edit pramasya retasah’ one hymn. ‘Yatm bialunz't Pavamana’ etc..six hymns and 'Udvayam tamasaspari' one hymn.

w-wfiwfizmfifllmfiwfimflmmBiiarenimaz'ilqfiwfimstwwwmmmewwm

armfiinqtzfimn'razfifliwfinmmwfiumflvfifififimamfirmwfiwmfi

atfiwwitqazlisiwfium

atmfiwitemfiinfiwwdiwsifiwfigfimflirirfigtiwwrilmzrithrmfiwwfinazfiflsfium

420 nmcmt. mmums

wfiwfiflafififiwniazfiafiafimfifim-ashtfit

If one sees a hole in the Sun as in a chariot wheel, if he seeshis own shadow broken into pieces, if he sees in the minor hishead upside down or removed. it" he sees the pupils in his eyeturned down, if on pressing his eye he does not see whitepatches, if on pressing his ear he does not hear the sound similarto the sound of burning of fire or arrival of a rtmning chariot, if hesees the fire as blue as the neck of a peacock, if he sees lighmingwithout cloud or if he does not see the lightning when there areclouds, if he sees the sun rays when there are thick clouds. if onesees the earth burning, then, one should realise that his death isnear. These are visible indications ol' the coming death.

stratum: tgstiwwqwfiawisfitmfisfiuhmmfimfiqmfiam-Mmtfifimfimfimgvsfli'wfiafipfitmfiWfijmwuhrfiwrgatamfit

emmnigfiwwmmmfimnmqmagamfimhwmifiafiaraéaimlat

unsatgatsmhsafisaatszilsfistrilsarfiznfiarmmfilrfimfiaflltmaiwiwwzgswzewifilament-Mn

The inauspicious indications in the dream are : seeing a blackperson with black teeth, being beaten by such a person, beingbeaten by a boar, being attacked by a monkey, being carried bystorm, eating and vomiting gold, eating a big cake of honey,eating the stalks of lotus, holding a red lotus on the head, riding

mmommsm 42]

on a chariot carried by boar or donkey. taking a black cow with ablack calf southward wearing a garland of red flowers, these arethe inauspicious indications occurring in the dream.

if one happens to see these in the dream, he sould observefast, get milk and rice cooked in a vessel, offer homa withRanist'tktn, feed the Brahmanas and eat the residue of homaoll'er'mg himself.

The Supreme God is unlimited in respect of space, time andattributes, he cannot be heard fully,_ cannot be comprehendedfully, cannot be seen fully. he is absolutely independent,however, he can see all, hear all. comprehend all, he instructs all,he is within all, he is similar in all his forms. One who knows himin'this way will attain liberation.

w-wrafillifidrirfiawfiarrlmifiimmmmazuqqifimquingfiwwimfiawfiwfiwfiflfitrnafili'iflirlzmwwzwfimwzlWflmfl:qgizwimzmilmmqrhw“flit-W ‘FRI: Fem: l WWW:mnfilw'irwmml

This Upis'ani is the most secret Upasam'r of the entire speech.All Upisanis stated earlier also are the secret Upisanas of thespeech. But this Upasana is especially so. The form of theSupreme God that is present in Prithivi and designated as Pfithiviis conveyed by Sparsa letters, the l'orm of the Supreme Godpresent in Antariksa and designated as Amariksa is conveyed byUsrna letters, the fonn of the Supreme God present in Dyu anddesignated as Dyu is conveyed by Svarfis. The form present inAgni is conveyed by Sparsa, the form present in Viyu isconveyed by Usma, the form present in Aditya is conveyed by

422 nmcmu. ummsms

Svara. The form present in Chaksus is conveyed by Sparse, theform present in Srotra is conveyed by Usmi the form present inmanas in conveyed by Svara. The form present in Prina isconveyed by Sparsa, the form present in Apina is conveyed byUsma, the form present in Vyina is conveyed by Svara.

sir-wwwm'rrwfilwagffifitmgifiihvnmlmfimmgwnfimlwsmmmgwmlmfimfimlmzwwWzlwmamzmgwn mammal:w:mrl:|wififimashdtmdrmMlmfififimmfifimmmmamifiwrgmfivmlfizqfil-wfiiaifimfizgflqzfiwfimfifififiwwulfimagim

The bodies of Chaturmukhabrahma etc., Jivas is the Vina ofthe Supreme God Visnu. The ordinary Vina used by men is justan imitation of it. Just as Daivi Vina has a head, the Minusi Vinaalso has a head, like belly a belly, like tongue a horse fncedextend, like fingurcs the iron strings, like Udatta etc., accents,sadja etc., tunes, both are touched. Just as Daivi Vina makessound and undergoes some twisting, Minusi Vina also producesnotes and its ear is twisted, just as Daivi Vina is covered with theskin with the hairs it is covered with deer skin. lt is well knownthat the Minusi Vina is covered with the skin ol' deer etc.

He who knows this will have his learning firm, will attain fameall over the earth, and will be recognised in the places wherelearned men discuss.

w-amnitmwimtfimitqrmwitqrwfiesfiitafimqwaizl -,

AITARBYOPANIW 423

aimfiumsrwfi: wflgm'rfizlmmiummmfizmnifimnn-a-wNow, the hymn that is the best among the hymns will be

stated. While studying, teaching or discoursing, if one is not ableto satisfy the listener, then. one should recite this hymn.

The lips are the covers to the female form of the SupremeGod designated as Vik. She is absolutely free from all drawbacks.she is protector, supreme and regulator of all speech. May sheprompt rue to speak well in this assembly.

sir-aw aw Wm WWImfizmqrrrmimniamtmmlfiuwfim-Wmfifimafimwmmsaim:mmufit%fiwumgdfiaqqlitzmaiwrilifiiliazlgwfififisnil

a ‘if? Wm swift s wmil s rfirWham-‘1|miswhwrrfiufimmmthqfiaqfismuiwwikmwfimfia

WtfitmwlwéwuThe Sage Krsria son of Htlrita stated this Brilhmana that

conveys the sarvasabdavfichyatva of the Supreme God andtherefore, is the foundation of all speech. -

Chauu'mukltabrahmi created all living beings. He felt fatigued.Then, he prayed the Supreme God with the hymns of all Vedasand obtained the presence of the Supreme God designator] as:handas within his body. Because of this association. the Supreme

424 PRINCIPAL UPANIsms

God is called Samhiti. The strength of the Supreme God Visnu isconveyed by n and his being infinite in respect of space. time andattribute. and being regulator of all is conveyed by s. Similarlywherever two letters have joined he is conveyed in this way.One who knows this truly knows the Supreme God Visnu. He willattain liberation.

In the words other than Visnu, even if n is not found, thestrength of Visnu should be envisaged and then only the wordshould be recited. No doubt should be entertained in this matter.The strength of the Supreme God should be envisagedirrespective of n being actually present or not.

Similarly, infiniteness of the Supreme God in respect ofspace. time and attributes should be envisaged whether s isactually present or not in a word.

In this way wherever two letters have jointed in a word. theword should be \mderstood as conveying die Supreme God Visnudesignated as Samhita. Thus we recite all hymns and all joiningsin Vedic words comprehending them as conveying Visnu only.We teach our disciples the hymn seen by Mandt'ikeya with thismeaning. As a result we obtain the Supreme God Visnu whosestrength and other attributes are conveyed by n and s as statedabove. This is stated by Hrsva Mindt'ikeya

w-mqqqngdfiaqmmmmfim:awfiwmmgrmrfifimwfiemu

mwhaqfizimngim:mimzfilmimmWeiswwi'qtfifiswiggmmirqmiirfism:aw: Immzr'rfiarmafiqrfiim-mimfiirWW:W: || t-s-qu

mmommsm 425

Sthavira Sakalya also states that we obtain the Supreme GodVisnu, whose strength is conveyed by n and infinite nature isconveyed by s, since we leach the hymns seen by Mantlttkeya asconveying the meaning of the name Visnu, his designationSamhiti and all such joinings of two letters in all Vedic hymns.

The sages Kivascyas who know that the name Visnu issupreme and all other words are its exposition state that the studyof Veda without the understanding that the entire Veda is anexposition of the meaning of Visnu, and the performance ofAsvamedha etc., sacrifices without the understanding that theseare for the worship of Visnu are in vain. Similarly. if we study thehymn Visnu, the study of no other hymn is necesary. If ofl'eringsare made by Visnu hymn no other sacrifice such as Asvamedha isnecessary.

We shall offer Prana in vak reciting the name of ViStlll. Weshall ofl'er Vik in Prana remembering the name of Visnu. Visnu isthe creator, Visnu is the destroyer.

These samhitis should not be taught to a person who is notone’s pupil, not to be taught to a person who has not stayed forone year, not to be taught to a person who is not capable ofteaching it to others. These are the instructions of the sages whoteach them.

lfimWWW:wwmmwmWW:W

426 rnmcmu. urmmm

NUI'BS AND EXPLANATION

WM:[lll-1-1 (1a)] Explll] The secret meaning of the lcllers-of the

word Visnu is dcscribod here. {9'11 ‘IF? fi'E'i' fiil'i‘ WWW(T.T.)

(ZlmafigvnwfimmmiiwmmwmW: WWW: WWW-mfiwwfiwwfin

(amgammmmmwwwmmWI 12%m mmawhfiwmW? | WWWWIIWWWWWI

(4) W: WWW: wmmmififiImafifizqifin

(sniqhfrmfimmfimwmimxfifil(ii) ‘fir m WWW mlfi m

Wmmfifiififinm)(mmfiwmmmmmhmgidm:

‘IRE’: slim: fir (11".)m mmfimrfisrfiwfirgw 1mm mam aw wfin

wnfirfir | mwlgmmlifirmfimzimmmWWWHTI.)

(alfivgwrfiwmqmlWinr'rwfiw'rmfigzufiwwfifimmmlWmmwn

Al'l'AIBYOPA-NBAD 427

WWWHWWWWMImm 111m" (M.BI

(b) Exp]. (1)1‘hcsccrclmcaningof the name Visnujs furtherdesuibcdhcrc.

lzlwwmwafimflfiwmm911111111

(sunnimwiimfimml(ii) m 51151 111111111 111111111 WW 111i

WM

‘41111112111151: W:WN=, 3%:5'qlfi1111l1ma: Wzl

151513121311=|=1=1mmm mfiazimwfifimim,flak-[11%|

ImmiwmfiWrmfifimnvrfii: W: W111: 1|

41%:11: WWWHqfirmigm u (may

[NH-2(a)] Exp]. 1n Here the secret m1aam'ng ol' the wordVigm is described mentioning Vrsfi as thc conjunction.

12!W-5fifiw¢@1mmm¢.- wfifiwW11, WWW. {Ii-11.11511. 111%., 11WWWW.W=WI

(a) WWW 11-1111 w 15 WWmW111.)

m nuncnm. ummslms

mamfimfiinfirmwfimWWWWWW3%‘?w‘@gwfiwwwwgMIu/m

(b) Expl. (I) The sccrct significance of thc human body ‘mdescribed here.

(aunfigm -w=gwwiz=a1mqfism|(mmzrfiqrfifiqi'gfifiwgfiwqwmwmwmgiqw

WIlfi)§WW:mWWWWW

Will(almflfi-Wjfifisfiimgmmzmfimfim(4)fifimfia=,mim,gfiwwm= lT.T.I(Sunasqiéhiqgvhrimwfiflfigml

MWW§RHTII(mmifiiwfii'rfiqfiu

irrfimmamflwaqmifiwfin(@vm

Mammalian?"mmfiwfimmmm.»

[Ill-14 (an Exp]. (1) Herc the Upasanis 1n respect ofSamhiti,Pada and Krama are described. 5H7"WWMETW l

mfi'giwL-umqw-mW-MIlawn-mmfiwflfiifi

flaw. m. W. WWW-31m-fiwu

AII'ARBYOPANISAD 429

£4) Will-Wm mm-mflagwm Mmflflsfir |

(summmiammMWW: Wu

(b) Expl. (I) Here the natuxe of Samhitfi, Pada and Kmma, thebenefits of reciting these and the consequence of talking ill of therecilers of these are described.

(2)W=mfimmqmwwwfigwwfifliifiwinwwfiaam

(3) “flaw am? agwfmvima'WWII, 'q'WWifimfi'r; | Wmafirqwfifiwmum

(4) 31-111mm git W WWW Wz, whim: imam,MHz-WM

(snnqfifliwéfiawfiwirrsmmfiwmm-Wimmfiwfiwmfiwfianfimfiwiflfifiml

@121??a WWI(6) mgw- mummmw,

WWWMWH

nunwmmmwwm|figmfimmwmfiamuWmawmmglmfiurfimwmmmu

430 mmcnm. ummms

MWWWT'IW1WWW- ll(M..BI

[Ill-14] Exp]. (I) In this Upisani Lord Visml and Mukhya-prim are lo be meditated upon as the abode of all.

(2! m=—fi“£.f= W, Wz-fiwrfflfizrr-hnmm, m-WHWW, W-WWFEW, Him-WH-Ml

[3)minW$r {R11 |Ertg' '1' gfimfifi (MBJ

[lll-1-5 (a)] Exp]. (I) Here, Vedavyfisa and Visudeva are statedto have been conveyed by Snmhilfi according lo some sages.

(2) 151W: Wm; |(3) mama‘: 5%: WWWWI(b) FJpl. (1) The Ardhanfirinara form of the Supreme God,

and Rathantara and Brhat forms of Lakgmi and Niriyana aredescribed here.

mghwfiwfn W=.m=rrrm=fr= MW-WWWMI

(3) (i) mfiwm: NW: 6W: Ravi inf}WWWMI

(mmfimwwmwwwmm=fimml

(41W1iwfwwfiii'mfimlmfimmfiflrwfiruWzmimmzlWmmmfimWWW=W|I

mmummm 431

(c) Exp]. (1) Diffcrcnt Samhjlfi 'devatas are described hérc.These Samhims arc called avarapari Samhitis, bemusc, the godsrcprcscmed hcrc arc big and small in respccl of their hierarchicalordcr.

(2] ElTI-T'IT, m=-KR=, Wfién'irfifi: l

mhmifimafimmwhfimmwwwwfififlnu'rfimgw

mmwmmammmww= ufi:€WHT@WF-\Talfilmmmm=mnWWWWWWHHMWQHWWWH

(a) Expl. (1) mum: Wm :nilflm Win11 ‘qTfi Ififimmml

(l-Wmfimfifiwmwimmmqmml

(sygwf=-ggmnw=,aifiawr=-ml(“WiligmwfifiWI

mam=wifiwmmummfiqmflzmmlMmfivmwnmfilwumfifiarfir-imgzfiflmlWmhwwm ||wifififiwwm mirsw W1? ll (M.B.)

(0) Expl. (1) Here lhc Samhiti of Jiyi. Pali etc., dcsa'ibcd bya Vodic sccr is slated.

432 mum. upmsms

(2)qwmit¢rg%¢={qfivfnfiw=,fiq1mwémmviafim=m=ugtt=ufit=,m=wiw=m=ml

(amniglfiqiwarrmE-amwfifinl(4)mmmmm- atfifimiatqfiantgwrfi

WI‘ ifimhsww=lWW:

[lll-2-1 (l)] Expl. (I) It is stated here that Mukhyaptiiia is thesupport of senses and their abhimini deities.

It is also stated that the Supreme God is conveyed by theUsmi. Spmsa and Antastha letters, and is present in astlu', majjiand lohita.

(saunmmwm:WWW:igfigmwgaerzfifi filml

(filmm:mrwshwgfimlqmqmzknmmmmm=mfimwmrff:qwrgmumlfi'watfimawardwnwm=m=lg=lmmzmvrisrrwrmfiwmmmamm= | (MBJ

(siwmwiituiewfim= W=wfiq1mirsfiwfirmgqwhgzm=msimwmfimlm=w=WWI

Amnnommsm 433

(4) mmmwfiwn WWW1mmWWW Wmi“ (whir-

WWWsn(iii) 113w W W mfim'r mm} w W

Wmmmmm(ivrwmmmmmWW-

mmmfimmfizmmmwfimisl(b) Exp]. (I) The glory of file Supreme God haVing seven

hundred and twenty forms is described here. His presence inthree hundred and sixty days and nigt is also described.

(2) arms W11 new m mars W-Wmi“ writ sfrfiw mfi ‘din Wfi #lfilmlfiwfm qq' mam =1“?n Harmfi fimfiw | WWfi umfi fi'rrfilw l em m: mrfir arfilrmfir |WWmm wfi-Pmfi | an as W11 are:rim a“? | an: awwmfiWW:WI

(3) swim ‘Mariam shim; Wm W11Wm, WWW=, WWW= I

mafifiwuflfi, W-WWWI[lll-2-2 (In Exp]. (l) The forms of the Supreme God present

in n and s in the word Visnu are described here. These arc alsopresent in ahan and riui.

lzwfirméwfisnfiwsrwmlmwmwWmumgwfirsgflrrfimfirmrfiwmwr

Marti w snfiqi wit: HFWTH'HT WW1 fivgswr'r ifrfirWlwmfrrgflmawmfisfil

28

434 FRINGPAL UFANISADS

m mm mtfiW waggrfir flaw mfi mrfirmam muzfiwwfir 1 w W= efifiw HT.rm. | mmfiw atfirmrfr $1‘ W. rfi arm:

(4) Irwmfir mm mfi wmwfiwrarfi atfiu-mfi | W= WhamWWI

l5) mini: WWW: m: mmfifiq;mm, W: |

(b) Exp]. (1) The thousand and eighty forms of the Godpresent in asthi, majji and sandhi are described here. It is alsostated that the same are present in the Sun, and the sacrifice.‘These are conveyed by Brhafisnhasra.

matwfiwrfiwhwaatwwéh mtfirfizfiwmirWWWWQWFIWWIWmmlqaqqmfimmrmfifiWmizqfifrmfifiqfimfiqmfiwr-lrw3:11.11m WWIWWMusliméwmmwatfifil

mmfifimlfirwmwgwhngzwfltflwmmmmwmgtmmwmmmWWI

trlzw- WWW.WWW-MAW“!

[lll-2-3 (0)] Expl. (l) The four Purusas and the four forms ofthe Supreme God regulating them are described here.

(2| (i) W: - 21%|: awn W film, W:-Wtflrtfim man-W: atfiwq'm (ft, rte-BMWWW: |

AI'I'ARBYOPANISAD 435

(meager: 312mm: -fiavri=,azmm=ft?rwqw, amt—31W1§21W |

(imwm--rrfiz1fim=frm-, aar-WmMaw W- W. w. mat-{t it“,WWI

(ivnzlgmtiw= -tiiflttrfit=n=fiifiil(a) (i) WW- WW=M1I$ WW

efimiwmm-rflmmwml(ii) aw?! agrrfir WM \Errfir win-111 anfir mm

ewfiwfigfisqmm‘ ‘mm-flitmzwfiqitmmlt4] WERE - Wm: 93m, atfi'm sign: sfirmzr-

mfiqa,WWI(b) Expl. (ll A Vedic hymn glorifying the four forms of the

Supreme God present in the connections of earlier and lattersyllables of Vedic words are described here.

(2) fifinr- Wm mam fiat‘ Hi? f-‘WI,smili- WWW: Mi, WWI

(stfiwmwfimzm, atstrWm:

IMWWWWNWWWHfimfiltstwqgfithfiw mmmmmm

iamwviwm: rlgvhn {WWWI(e) Expl. (l) The importance 0f the realisation of the fact that

the Supreme God is conveyed by Samhita, Brhatlsahasra etc.,hymns and is present in Prithivi, Dyuloka etc., is brought out here.

tzfigfi'rfiflfifiifiifinfififiamvfiiqmmW:Wl3‘1im:§fi'fl:l

435 mum. unmmms

(3mm: —ififi=f:, await-W, mmmfin -

(iimafiwmirsfiwfifiafififimmlmmmmmammwmiwml(ivymiwwmmukmummmwmmrfizmmmqi

W: WWW mm WWW;maimwzpmmmmmmI(slm-mwmmmmmifiq

WWWMIWWHleni)§q'=1'g€lw=fifizwfim=wwm= =r

WU

(mmmmm WWI(EIWWHWUEWWWWI

nuimflgfifirfiwfifiwmmWWWWQIImgfiqnmwwfwiwnmgéfifimqfiséwfimfifiru

(u)émfizqmmm=Wmmiflw'rfiw'ru'gflmlWWW:WM=WMHI

(iiinrqififilfifiw main-slainwiwmfiswwflfiwfigéiswWWW“

wwwfimwmqwfin 1MB.)

Arman-worm 437

[lll-2-4(a)] Expl. ll) Here the disadvantages of instructingundeserving persons are explained. A Rgvcdic hymn in support ofthis is quoted.

film-31%|’: WNW: fii: HimWlmmmfimt(aim-mfinfiaiijvirfiga'fiq

W:Wm:l

(“WrifinmvifimtWWW“WW:WWT§€¥HWIhmwmm= | (M.B.)

l5) Abandoning God is of four types:Denying the very existence of the God, considering other

gods as equal or superior to him, considering that his qualities arealso changing, considering that one can get liberation without hisgrace and such other thoughts that affect the supremacy of Godarc Mukhyalyiga abandoning God in the primary sense.

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mfiuaswfivmwfiwHWWFHIWfifi-cr: ul6] Considering the world as unreal. forgetting God, talking ill

of his devotees, entertaining doubts in respect of Vedanticdoctrines etc., also amount to abandoning God. This is the secondway of abandoning God.

W'FTFI'"

mrlimiwmwnfi'am

12m IN mug fiWfii'q' srifi'rfim u (M.B.)(7) Performing prohibited deeds and avoiding prescribed

duties is also abandoning God. This is the third way ofabandoning God.

Instructing the undeserved, functioning as priest or recitingBrhatisahasra etc.. hymns for others is the fourth way ofabandoning God.

In the present context the fourth way of abandoning ismentioned in Aitareya.

FM’: FIFE, 311i: WT:-

qfiifllWfifi:fifiswWdrsnwwrrrrsfifinwnuWain-mailWmfifi: n lM.B.I(b) Expl. (1) Here the inauspicious indications of a dying

person are described.

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ufim (<3: w er flirsrlin mltime n 1mW23m |iii gfifietfi vinfir =n=rzr mmfiwi trier g “if WWItrifle flew WWW: || (MBJ

(e) Exp]. (1) Some indications of the coming death aredescribed here.

(2t WET-aim: afim aim:(d) Exp]. (1] til The inauspicious indication in the dream are

described here.(ii) The nature 0f the Supreme God is fully described.

(2| ufiqitr-r mi gar - WW - mmW511i itfiw gar |

(3)2111: m: W WWW= Weugm- mWu m: - WWW: etc., mm-m1wsmm=r=shmwr= -t#t=¥|3mm=, man-

: l

[ll-2-5 (0)] Exp]. (I) This Upisani relates to the forms of theSupreme God conveyed by all the letters consisting of Sparse.Usmi and Svara. These directly convey the Supreme God.Therefore this Upisanfi is most secret and sacred.

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(b) ExpL (1) The bodies of Iivas are considered as Vina andcompared with the musical instrument Vina here.

(21 mfiwnwfifrvrrmmfim2am“; wmgm u@2511“t “fin: lWEE’: n mWfi-m || (M.B.)

(3) Edi-21w fiWin mfiwfi 11m, warm-W

Ml(c) Fal. (l) A hymn that is to be recited I0 achieve

efficiency in learning, teaching and discoursing in an assembly ismentioned here.

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WM: m Ifi 331m n [MBJ[lll-2-6 (a)] Expl. (l) The significance of n and 5 in the name

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(b) Expl. l1) The benefits of Lmderstanding of the significanceof s and n are further described here.

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