[[उपनिषद् Source: EB]]
[
[TABLE]
DEDICATED
BY KIND PERMISSION
TO
Mrs. Annie Besant.
CONTENTS.
| PREFACE |
| THE ISAVASYOPANISHAD |
| THE KENOPANISHAD |
| THE MUNDAKOPANISHAD |
PREFACE.
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The increasing interest evinced by the thinking world in the Philosophy and Religion of the Hindus has led me to undertake the publication of the translation of the principal Upanishads.
The special feature of this publication is the translation of the commentary of Sri Sankaracharya, the greatest exponent of the Advaita system of philosophy.
The work has been undertaken chiefly with a view to bring within easy reach of the English-reading public the priceless teachings of the Upanishads, in the light of the interpretation of Sri Sankaracharya.
The spirit of the text and of the interpretation has throughout been faithfully adhered to and, perhaps, in some instances, even to the detriment of elegance in diction.
If the earnest student finds any the least help from this work, the publication will be amply justified.
My hearty thanks are due to Mr. V. Swaminatha Iyer, District Munsiff, for the care with which he went through the translation and for his many valuable suggestions.
V. C. SESHACHARRI
Publisher
MADRAS,
April 1905
Isavasyopanishad.
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Sri Sankara’s Introduction.
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OM TAT SAT.
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Adoration to the Brahman. The mantras beginning with Isavasyam, etc., have not been utilized in rituals, because they serve the purpose of enlightening us on the true nature of the Atman who is not an anga of i.e., not connected with, Karma. The true nature of the Atman consists, as will be described, in its purity being untouched by sin, oneness, being eternal, having no body, omnipresence, etc., and as that conflicts with Karma, it is only reasonable that these mantras should not be utilized in rituals; nor is the true nature of the Atman thus defined, a product, a modification, a thing to be attained or a thing to be refined; nor is it of the nature of a doer or enjoyer so that it may be connected with Karma. All the Upanishads exhaust themselves in describing the true nature of the Atman; and the Gita and the Mokshadharma are bent on the
same end. Therefore all Karma has been enjoined in accordance with worldly understanding, which at-tributes to the Atman diversity, agency, enjoyment, impurity, sinfulness, etc. Those that know who are competent to perform Karma and who are not, (Adhikaravidah) tell us that he who seeks the fruits of Karma—visible such as the inherent splendour of a Brahmin and invisible such as Heaven, etc.,—and thinks “I am a twice-born free from any defect such as beingone-eyed or hunch-backed, &c., which disqualifies one for the performance of Karma”is entitled to per-form Karma. So, these mantras by enlightening (us) on the true nature of the Atman remove our natural ignorance and produce in us the knowledge of the one-ness, etc., of the Atman,—the means of uprooting grief, delusion, etc., the concomitants of Samsara. We shall now briefly comment upon the mantras, the persons competent to study which, the subject matter of which, the relevancy of which (sambandha) and the fruits of which, have been thus declared.
ओं। पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते॥
The whole (Brahman) is all that is invisible.The whole (Brahman) is all that is visible. The whole
(Hiranyagarbha) was born out of the whole (Brahman). When the whole (the Universe) is absorbed into the whole (Brahman) the whole alone (Brahman) remains.
Om. Peace! Peace!! Peace!!!
ईशावास्यमिदँसर्वंयत्किञ्च जगत्यां जगत्।
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्विद्धनम्॥१॥
All this—whatsoever moveth on the earth—should be covered by the Lord. That renounced, enjoy. Covet not anybody’s wealth.(1).
***Com.—***The word ‘Isa’is from the verb ‘Ishte’ (rules) and means ‘by the Lord.’The Lord is Paramesvara, the Paramatman of all. He rules everythingbeing the Atman of all. Should be covered by the Lord, by his own self, the Atman. What? All this, whatsoever moveth on the earth. All this universe, movable and immovable, unreal in absolute truth, should be covered by his self, the Lord, Paramatman, with the idea, “I alone am all this as being theinner self of all.”Just as the bad odour—the result of moisture, etc.,—produced by contact with water, in sandal and agaru, etc., is hidden (lost) in their naturally agreeable smell produced by the process of rubbing, similarly all this on this earth (the word earth being illustratively used for the whole Cosmos) differentiated
as name, form, and action, this bundle of modifications, superimposed upon the Atman by ignorance, and consisting in this seeming duality with its distinctions of doer, enjoyer, etc., will be abandoned by the contemplation of the true Atman. One who thus contemplates on the self as the Paramatman is bound to renounce the three-fold desire of son, etc., and not perform Karma. ‘Tena tyaktena’means ‘by such renunciation.’It is well-known that one’s son or servant, abandoned or dead, having therefore no bond of connection, does not protect that one. ‘Renunciation’, therefore, is the meaning of this word tyaktena. Bhunjithahmeans protect. Having thus renounced all desires, do not cherish any desire for wealth. ‘Anybody’s wealth’; do not long for wealth either yours or another’s. Svitis a meaningless particle.
Or, it may be thus interpreted. Do not covet. Why? ‘Whose is wealth?’is used in the sense of an objection; for nobody has any wealth which could be coveted. The meaning is “all this has been renounced by thecontemplation of Isvara, that the Atman is all. All this, therefore, belongs to the Atman and the Atmanis all. Do not, therefore, covet what is unreal.”
कुर्वन्नेवेहकर्माणि जिजीविषेच्छत ँसमाः।
एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे॥२॥
Should one wish to live a hundred years on thisearth, he should live doing Karma. While thus, (as) man, you live, there is no way other than this by which Karma will not cling to you.(2).
**Com.—**Thus the drift of the Vedic text is that he who knows the Atman should renounce the three-fold desire of son, etc., and save his Atman by being centred in the knowledge of the Atman (Gnananishtha). The mantras now proceed to inculcate the following for the benefit of him who does not know the Atman and is not competent to cognize the Atman as above indicated.
Kurvanneva means certainly doing, i.e., ‘only by doing.’ Karmani means ‘Agnihotara, etc.’ Jijivishetmeans ‘should like to live.’Satamsamah means ‘a hundred years.’It has been declared that that is a man’s longest life. Thus declaring agreeably to natural inclination the desire to live a hundred years, the text lays down the injunction in respect of how one should live—continually performing Karma and not otherwise. If you would thus live, content to be a man, there is no other mode of life than the one of
performing Agnihotra, etc., by which bad Karma may not cling to you. Therefore, one should like to live doing Karma enjoined by the Sastras such as Agnihotra, etc. But how is this drift arrived at? By the previous mantra, Gnananishtha has been inculcated to the sanyasin. By this, Karmanistha is enjoined on those who are not able to become sanyasins. Do you not remember it was pointed out that the antithesis between Knowledge and Karma is a fact unshakable like a mountain? Here also it has been said that he who would like to live must perform Karma and that this universe must be abandoned as unreal, in the contemplation of the Lord as all, by one who would protect his Atman having renounced all and not coveting anybody’s wealth. According to the Srutis it is settled that one should not long for either life or death and should leave for the forest. There is also the injunction by which one is interdicted from returning thence—thus ordaining sanyasa. The distinction in the results of the two courses will also be pointed out. (The Narayana Upanishad) says “In the beginning thesetworoads were laid. The road through Karma and sanyasa; the latter consists in the renunciation of the three-fold desire. Of these, the road through sanyasa is the
preferable one.”The Taittiriya Upanishad also says, “Renunciation (Nyasa) certainly is to be preferred.”
Bhagavan Vyasa, the preceptor of the Vedas, after much discussion told his son his firm conviction in the following text. “These then are the two roads on which the Vedas are based. Both the courses—one which leads to Karma and the other which draws away from Karma have been explained, etc.”This division willbe explained.
असुर्या नाम ते लोका अन्धेन तमसाऽऽवृत्ताः।
ता ँस्ते प्रेत्याभिगच्छन्ति ये के चात्मनो जनाः॥३॥
Those births partake of the nature of the Asurasand are enveloped in blind darkness. After leaving the body they who kill their Atman attain them.(3).
**Com.—**This mantra is begun for the purpose of condemning those who have no knowledge of the Atman. *Asuryah:*even Devas, etc., are Asuras, relative-ly to becoming one with the Paramatman. Asuryahbecause they belong to them (Asuras). Nama is a meaningless word. Those lokas (births) so called be-cause the fruits of Karma are there perceived or en-joyed (lokyante). Andhena tamasa, ‘ignorance which consists in inability to see one’s self.’Avritah means covered. These births down to the immovable. Pretya
means ‘leaving the body.’‘Abhigachhanti’means ‘attain in accordance with their Karma and Knowledge.’‘Atmahanah’means ‘those who kill the Atman.’Who are they? Those who do not know the Atman. How do they kill the eternal Atman? By drawing the veil of ignorance over the Atman that exists. Those who do not, under the influence of their natural tendencies (Prakriti), know the Atman are called ‘Atmahanah’(slayers of the Atman); because in their case the result of the existence of the Atman, i.e., the knowledge of its undecaying and immortal nature is veiled, as if the Atman were killed. By this fault of slaying the Atman, they get into Samsara.
अनेजदेकं मनसो जवीयो नैनद्वेवा आप्नुवन्पूर्वमर्षत् ।
तद्धावतोऽन्यानत्येति तिष्ठत्तस्मिन्नपो मातरिश्वा दधाति॥४॥
It is motionless, one, faster than mind; and the Devas (the senses) could not overtake it which ran before. Sitting, it goes faster than those who run after it. By it, the all-pervading air (Sutratman) supports the activity of all living beings.(4)
**Com.—**As the ignorant by killing their Atmanwhirl in Samsara, contrariwise, those who know the Atman attain emancipation; and they are not slayers
of the Atman. What then is the nature of the Atman will now be explained.
Anejat is a compound of na and ejat. The root ejrimeans to shake. Shaking is motion, i.e., devia-tion, from a fixed position. Free from that, i.e.,ever constant. It is, besides, one in all Bhutas. It is fleeter than the mind, whose characteristics are volition, etc. How is this inconsistent statement made i.e., that it is constant and motionless and at the same time fleeter than the mind? This is no fault. This is possible with reference to its being thought of, as unconditioned and conditioned. It is constant and motionless in its unconditioned state. That the mind travels fastest is well-known to all, seeing that the mind encased within the body and characterised by volition and doubt is able at one volition to travel to such distant places as the Brahmaloka etc.; and travelling so fast as it does, it perceives on landing (at its destination) that the intelligent Atman has, as it were, gone there before it; therefore, the Atman is said to be fleeter than the mind. Devas, from the root which means ‘enlighten,’ signifies the senses such as the eye, etc. Etat means the entity of the Atman which is now being treated of. These senses could not overtake it. The mind is faster
than these, because these are distanced by the activity ofthe mind. Not even the semblance of the Atman iswithin the perception of the senses; for, it had goneeven before the mind which is fleeter than they, beingall-pervading, like the Akas. The entity of the Atman,all-pervading, devoid of any attributes of samsara, andin its unconditioned state subject to no modification,appears to undergo all the changes of samsara superposed upon it, and though one, appears, in the eyes ofignorant men, diverse and enclosed in every body. Itseems to travel beyond the reach of others’ mind, speech,the senses, &c., which are dissimilar to the Atman,though they run fast. The sense of ‘seems’ is suggested by the mantra using tishthat (sitting). ‘Sitting,means ‘being itself inactive.’ ‘Tasmin’ means whilethe entity of the Atman endures.’ ‘Matarisva’ meansair,’ so called, because it moves (svayati) inspace (matari—antarikeshe). Air (matarisva) is thatwhose activity sustains all life, on which all causes and effects depend, and in which all these inhere,which is called sutra (thread, as it were) supportingall the worlds through which it runs. The wordApah’ means all *Karma—*the manifested activity ofall living things. (This air) allots to fire, sun, clouds,
&c., their several functions of flaming, burning, shin-ing, raining, &c,Or, it may be said that it supports these, from the Srutis, such as “From fear of this, thewind blows, &c.”The meaning is that all these modi-fications of effects and causes take place only while the eternally intelligent entity of the Atman, the source of all, endures.
तदेजति तन्नैजति तद्दूरे तद्वन्तिके।
तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः॥५॥
It moves, it is motionless. It is distant, it is near. It is within all, it is without all this.(5)
**Com.—**Showing that there is no superfluity of mantras, the following mantra declares again what was expressed by the previous mantra. ‘It’means ‘the entity of the Atman which is being treated of.’ ‘Ejati’ means ‘moves.’ ‘*Naijati’*means ‘does not move of itself.’The meaning is that though motionless in it-self, it seems to move. Besides, it is distant, i. e.. it seems to be far removed, because it is not attainable by the ignorant, even in the course of hundreds of millions of ages. Tadvantike is split into tad, u and antikê. It is very near to the knowing; for, it is their Atman. It is not merely distant and near; it is within every-thing according to the Sruti‘The Atman which is
within everything.”All means ‘all the world of names and forms and activity.’It is without all this, being all-pervading like the Akas; and within everything, being extremely subtle. It is indivisible according to the Sruti“It is dense with knowledge.”
मस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति।
सर्वभूतेषु चात्मानं ततो न विजुगुप्सते॥६॥
Who sees everything in his Atman and his Atmanin everything, by that he feels no revulsion.(6).
**Com.—**Who, i.e., the sanyasin, who wishes for emancipation. All Bhutas, i.e.,from the Avyaktadown to the immoveable creation.‘Seeing them all in his own *Atman’*means ‘seeing that they are not distinct from his own self.’‘Seeing his Atman in them all’means ‘seeing his Atman as the Atman of all.’Just as he finds his Atman the witness of all his perceptions, the thinking principle, pure and unconditioned, the soul of his body, which is a bundle of effects and causes, he finds his Atman in the same unconditioned state, the life principle of all the universe, from the Avyaktadown to the immoveable. He who thus views does not turn with revulsion by reason of such view. This state-ment is only a declaration of a truth already known. All revulsion arises only when one sees anything bad
distinct from one’s Atman. To one who sees his pure Atman alone continuous, there is no other object which could excite the feeling of revulsion.Therefore he does not turn with revulsion.
यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः।
तत्र को मोहः कः शोक एकत्वमनुपश्यतः॥७॥
When to the knower, all Bhutas become one with his own Atman, what perplexity, what grief, is there when he sees this oneness.(7)
**Com.—**This other text also expresses thesame purport. The word ‘Yasmin’means either ‘when’or ‘in which Atman.’ When all the Bhutas have become one with the Atman, owing to the knowledge of the Atman, then or in the case of the Atman, how can there be perplexity or grief? Perplexity and grief, the seed of all desire and Karma, affect the ignorant, but not him who sees the oneness, pure and like the sky. The negation of perplexity and grief—the effect of ignorance—being shown by the form of a question, the total uprooting of all samsara with its seed has been indi-cated.
स पर्यगाच्छुक्रमकायमव्रणमस्नाविर ँशुद्धमपापविद्धम्।कविर्मनीषीपरिभूः स्वयम्भूर्याथातथ्यतोऽर्थान्व्यदधाच्छाश्वतीभ्यः समाभ्यः॥८॥
He pervaded all, resplendent, bodiless, scatheless, having no muscles, pure, untouched by sin; far–seeing, omniscient, transcendent, self–sprung, (he) duly allotted to the various eternal creators their respective functions.(8)
**Com.—**This text describes the real nature of the Atman, spoken of, in the previous texts. Sah means ‘the Atman previously spoken of.’‘Paryagat means went round.’The meaning is ‘he is all–pervading like the Akas.’ Sukram means pure, hence bright, resplendent. Akayam, means ‘bodiless,’i.e., having no lingasarira or subtle, boy. Avranam means ‘scatheless.’ ‘*Asnaviram’*means ‘having no muscles.’The adjuncts Avranam and Asnaviram show that the Atman has no sthula sarira or gross body. By the word suddha, pure or free from the taint of ignorance, it is shownthat it has no karana sarira or causal body. ‘Apapaviddham’means ‘untouched by Karma, good or bad.’ ‘Sukram’ and the following epithets are to be read as masculine, because of the beginning and the end being in the masculine, as sah, kavih etc. Kavih means far–seeing, i.e., all–seeing; for, says the Sruti“Thereis no seer other than the Atman, etc.”‘Manishi’means ‘prompting the mind,’ hence“omniscient, omnipotent.’
Paribhuh means ‘being above all.’Svayambhuh means ‘himself being all above and all below becomes all.’ He, the ever free, and omnipotent, being omniscient, allotted their respective functions, i.e., objects to be created to the various and eternal Prajapatis, known popularly as ‘years,’as aids to the enjoyment of the fruits of Karma.
अन्धन्तमः प्रविशन्ति येऽविद्यमुपासते।
ततो भूय इव ते तमोय उ विद्याया ँरताः॥९॥
They who worship Avidya alone fall into blind darkness; and they who worship Vidya alone fall into even greater darkness.(9)
**Com.—**The first purport of the Vedas, the acquisi-tion of knowledge of the Brahman by renunciation of all desires has been explained in the first mantraIsavasyam, etc. The second alternative, i.e., the spending of life in continually performing Karma has been explained, for the benefit of the ignorant who are not capable of Gnananishtha, in the second mantra beginning with ‘Kurvanneveha Karmani.’The bifurcation, i.e., Knowledge and Karma here pointed out by these texts has also been clearly indicated in the Brihadaranya Upanishad, by the text “he wished, let me have
a wife, etc.”And from the texts ‘Karma for the ignorant and men having desires’and ‘the mind is his Atman and speech, his wife, etc.,’it is clear that ignorance and desires are the characteristics of one engaged in the performance of Karma. Thus, the result of Karma is the creation of the seven kinds of food and of an indentification of self with them considered, as the Atman. It has also been shown that concentration in the self, i.e., the Atman (as opposed to the performance of Karma) by the renunciation of the three-fold desire of wife, etc., is the only necessary condition for those who know the Atman. Indirectly by condemning the ignorant, the true nature of the Atman has been disclosed to those sanyasins bent on the acquisition of knowledge by the text beginning with ‘Asuryanama’ and ending with ‘saparyagat,’etc., so as to show that they alone and not those who have desires are qualified to acquire knowledge. To the same effect says the Svetasvatara Upanishad. “In the midst of acrowd of seers, he taught the greatest and the holiest truth to *those who belonged to the highest order of life.”*This text “*Andhantamah,”*etc., is addressed to thosewho desire to live here continually performing Karma. How is it inferred that this text is addressed to such
only and not to all alike? Because, he who has no desires has got over the false distinction between means and ends, according to the mantra “Yasmin sarvani bhutani, etc”; for, it is easy to perceive that none who is not a fool will like to associate the knowledge of unity of the Atman with Karma, or with any other piece of knowledge. But here, in view to combining two elements, the ignorant are ridiculed. That which can possibly combine with another, either from logic or from the Sastras, is here pointed out. It is the knowledge of the deities that is here represented as fit to combine with Karma, not the knowledge of the Paramatman; for a distinct result is predicated of the knowledge of the deities by the text ‘by such knowledge, the Devaloka is attained.’Either of such knowledge and Karma separately pursued is here denounced, not really to condemn but in view to the desirability of their combination; for distinct fruits are said to result from either individually, by the texts “by such knowledge, they climb up to it,”“by such knowledge is Devaloka attained,”“there they do not go who gosouth”and “by Karma is the abode of the manesattained.”It is also well-known that nothing ordained by the Sastras can ever become unworthy of performance.
Here. They enter into blind darkness. Who? They who follow Avidya, Avidya is something other than Vidya or knowledge, hence Karma; for Karma is opposed to knowledge. The drift is that those who are continually performing Agnihotra etc., alone, fall into darkness. And they fall even into greater darkness. Who? Those who having given up Karma are always bent upon acquiring the knowledge of the deities. Reason is given for combining Knowledge and Karma each of which separately bears different fruits. If one of the two alone bore fruit and the other not, then by a well–recognised law that which bore no fruit by itself would become a mere appendage to the other.
अन्यदेवाहुर्विद्ययाऽन्यदाहुरविद्यया।
इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे॥१०॥
One result is predicated of Vidya and another of Avidya. We have so heard from wise men who taught us both Vidya and Avidya.(10).
Com.—‘Anyat’ means ‘something distinct.’ They say that by Vidya, some distinct result is produced according to the Srutis, “by knowledge isDevaloka attained”and “by knowledge they climb up to it.”They say that other results are produced byAvidya (Karma) according to the text “by Karma is
the abode of the manes attained.”We have heard thisstated to us by wise men, i.e., those preceptors who taught us both Knowledge and Karma. The purport is that this is their view as handed down from preceptor to disciple.
विद्यां चाविद्यां च यस्तद्वेदोभय ँसह।
अविद्यया मृत्युं तीर्त्वा विद्ययाऽमृतमश्नुते॥११॥
He who simultaneously knows both Vidya and Avid-ya gets over Death by Avidya and attains immortalityby Vidya.(11).
***Com.—***This being so, the following results. Vidya is the knowledge of the deities; Avidya is Karma. Who knows that both these should simulta-neously be followed by the same person, he alone, so combining the two, gradually secures the one desirable end. ‘By Vidya’means ‘by Karma such as Agnihotra,etc.’‘Death’means ‘action and knowledge induced by Prakriti (nature).’ ‘Tirtva’means ‘having got over.’ ‘By Avidya’means ‘by the knowledge of the deities.’‘Asnute’means ‘attains.’To become one with the deitiesis what is called immortality (Amritam.)
अन्धं तमः प्रविशन्ति येऽसंभूतिमुपासते।
ततो भूय इव ते तमो य उ संभूत्या ँरताः॥१२॥
They fall into blind darkness who worship the unborn Prakriti. They fall into greater darkness who are bent upon the Karya Brahman Hiranyagarbha.(12).
**Com.—**Now, in view to the combining of the worship of the Avyakrita (Prakriti) and manifested Brahman, each in itself is denounced. “*Asambhutih”*is what is not Śambhutih or that which is born of another; hence unborn Prakriti. This again is ignorance, cause of all, known as Avyakrita. Those who worship this Prakriti, known as Avyakrita, ignorance which is the cause of all, the seed of all desire and Karma, and mere blindness in its nature, fall into corresponding or answering darkness which is blindness in its nature; and they who worship the Karya Brahman named Hiranyagarbha fall into even greater darkness.
अन्यदेवाहुः संभवादन्यदाहुरसंभवात्।
इति शुश्रुम धीराणां ये नस्तद्विचचक्षिरे॥१३॥
They say one thing results from the worship of Hiranyagarbha and another from the worship of Prakriti. We have thus heard it stated by wise preceptors who taught us that.(13).
**Com.—**Now, the distinction in the fruits of the two individual worships is pointed out, in view to
their combination. They have said that from the worship of Sambhutih or Karya Brahman or Hiranyagarbha results the attainment of Anima and other Siddhis. Similarly, they have said that according to Pouranikas the absorption into Prakriti results from the worship of the unborn Prakriti. We have heard itthus stated by wise preceptors who taught us the fruits of the worship of Prakriti and Hiranyagarbhaindividually.
संभूतिं च विनाशं च यस्तद्वेदोभय ँसह।
विनाशेन मृत्युं तीर्त्वा संभूत्यामृतमश्नुते॥१४॥
Those who worship the unmanifested Prakriti and Hiranyagarbha (Destruction) together, get over death through the worship of Hiranyagarbha and attain immortality through the worship of Prakriti.(14).
**Com.—**As this is so, this mantra declares the desirability of combining the worship of Prakriti and Hiranyagarbha as they combine to secure the one aim of the individual. ‘Vinasa’means that active object whose characteristic attribute is Destruction, the abstract being here used for the concrete. ‘By *vinusa’*means ‘by the worship of Hiranyagarbha.’ ‘Gets over death’. means ‘gets over the defects of vice, desires and anaisvaryam (limited powers) and attains anima and other
siddhis which are the result of the worship of Hiranyagarbha. Having thus overcome anaisvaryam, death, etc., he, by the worship of Prakriti, attains immortality, i.e., absorbtion into Prakriti. It should be noted that the word Sambhutih is an apheresis for Asambhutihagreeably to the results predicated, i.e., absorption into Prakriti.
हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम्।
तत्वं पूषन्नपावृणु सत्यधर्माय दृष्टये॥१५॥
The entrance of the True is covered as if by a golden vessel. Remove, O sun, the covering that I who have been worshipping “The True”may behold it.(15).
**Com.—**The highest result that could be achieved, according to the Sastras, by wealth of men and the deities is absorption into Prakriti. Up to this is rotation in Samsara. Beyond this is the result of the pursuit of knowledge preceded by a renunciation of all desire, i.e., the seeing of the Atman in everything as indicated in verse 7. Thus the two-fold purport of the Vedas, one stimulating to activity and the other drawing to renunciation has been explained. The Brahmanas up to Pravargya Brahmana were utilized for the elucidation of the former purport of the Vedas
which is indicated by mandatory and prohibitory injunctions. The Brihadaranyaka hereafter is to deal with the elucidation of the latter purport of the Vedas—renunciation. Now, by what road he, who has been performing Karma as enjoined from conception to the grave and along with it the worship of the lower Brahman in accordance with verse 11, attains immor-tality, will be explained. He who has been worshipping the manifested Brahman referred to in the passage “That is the True, the Aditya, the Purusha in this orb; and the Purusha in the left eye; both these are true” and also has been performing Karma as enjoined, en-treats, when the hour of death is arrived, the way lead-ing to the Atman—the True, by the text beginning with ‘Hiranmayena, etc.’‘*Hiranmaya’*means seeming golden hence resplendent. ‘Patrena’means as if by a lid forming a cover. ‘Satyasya,’means ‘of the Brahmansitting in the orb of the Sun.’‘Apihitam’means ‘covered.’‘Mukham’means ‘opening.’ ‘*Apavrinu’*means ‘open.’‘Satyadharmaya,’to me who have been worshipping Satya or the True or who have been practising Satya, i.e., virtue as ‘enjoined.’‘Drishtaye’ means ‘for realizing the Satya or the True which thou art.’
** पूषन्नकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन्समूह।तेजो यत्ते रूपं कल्याणतमं तत्ते पश्यामि योऽसावसौ पुरुषः**
सोऽहमस्मि॥१६॥
O Sun, sole traveller of the Heavens, controller of all, Surya, son of Prajapati remove thy rays and gather up thy burning light. I behold thy glorious form; I am he, the Purusha within thee.(16).
Com.—‘Pushan,’vocative case meaning ‘O Sun.’ The Sun is called Pushan because he feeds the world. ‘*Ekarshi’*means ‘one who travels alone.’The Sun is called Yama, because he controls all. He is called Surya because he imbibes Prana, rays and liquids. ‘Prajapatya’means ‘son of Prajapati.’‘Vyuha’ means ‘remove to a distance thy rays.’‘Samuha,’ means ‘gather up, i.e., contract.’‘Tejah’means, ‘burning light.’I wish to behold by thy grace thy most glorious form. Moreover I do not entreat thee like a servant. I am he the Purusha within the solar orb, composed of Vyahritis as limbs or parts. ‘Purusha’ because he has the figure of a man or because he pervades the whole in the form of Prana and intelligence or because he occupies the city (of the Soul) i.e., body.
वायुरनिलममृतमथेदं भस्मान्त ँशरीरम्।
ओं। क्रतो स्मर कृत ँस्मर क्रतो स्मर कृतँ स्मर॥१७॥
(Let my) Prana melt into the all–pervading Air, the eternal Sutratman; and let this body be burnt by fire to ashes; Om. O mind, remember, remember my deeds; O mind, remember, remember my deeds.(17).
**Com.—**Now, as I am dying, let my Prana leave its confinement within this body and join the allpervading godly form of Air, i.e., the Sutratman. The word ‘reach’should be supplied to complete the sentence. The idea ‘Let my Linga Sarira or subtle body purified by knowledge and Karma ascend’must be supplied in virtue of the fact of the speaker entreating a passage. Let this body given as an oblation to the fire be reduced to ashes. Om, according to the forms of worship being a pratika (substitute) of the nature of the True and called Agni is mentioned as the same as Brahman. ‘Krato,’vocative case, meaning ‘O mind whose characteristic is volition.’‘Remember’ i.e., time has come for me to remember what I should. Remember all that I have till now thought of ‘O Agni, remember what I have done’**i.e., remember all Karmawhich I have done from childhood. The repetition of the same words ‘Krito Smara’&c., expresses solicitude.
अग्ने नय सुपथा राये अस्मान्विश्वानि देव वयुनानि विद्वान्।
युयोध्यस्मज्जुहुराणमेनो भूयिष्टां ते नमउक्तिं विधेम॥१८॥
O Agni, lead us by the good path to the enjoyment of the fruits of our deeds, knowing O God, all our deeds. Remove the sin of deceit from within us. We offer thee many prostrations by word of mouth.(18).
**Com.—**He requests passage again by another mantra. Naya means ‘lead.’‘Supatha’means by good path.’The attribute in Supatha is used for the purpose of avoiding the southern route. The sup-pliant seems to say “I have been afflicted by goingto and for, by the southern route by which one goes only to return. I therefore entreat you to take me by the good road through which there is no going and returning.” ‘Raye’means ‘to wealth; i.e., to the enjoyment of the fruits of our Karma.’‘Asman means ‘us,’possessed of the fruits of the virtue aforesaid. ‘Visvani’means ‘all.’O God, ‘Vayunani’ means ‘deeds or knowledge.’ ‘Vidvan’means ‘Knowing.’Besides do this: ‘Yuyodhi’ means ‘destroy.’ ‘Asmat’means ‘from us.’‘Juhuranam’ means ‘consisting in deceit.’‘Enah’means ‘sin.’ The meaning is :—Thus purified they could attain
what they wish for. “But we are now unable to doyou active service. We have to content ourselves by offering you many prostrations.”
Now a doubt is raised by some about the construction of the latter halves of mantras 11 and 14. We shall therefore enter into a brief discussion to solve the doubt. What the question is due to shall first be stated. It is, why not understand the termVidyain those passages in its primary sense of ‘the know-ledge of the Paramatman, and so Amritatvam? They argue thus: granted that the knowledge of the Paramatman and the performance of Karma are mutually antagonistic and cannot therefore coexist, this antagonism is not perceivable; for agreement and antagonism rest alike on the authority of the Sastras. Just as the performance of Karma and the acquisition of Knowledge are matters exclusively based on the Sastras, so also must be the question of their agreement or opposition. Thus we find that the prohibitory injunction ‘Do not kill any living thing is overridden by another Sastraic injunction ‘Kill a sheep in a sacrifice.’The same may apply to Karmaand Knowledge. If from the text “They are opposedand travel different roads, Knowledge and Karma,”
it is urged that they cannot co-exist, we say that from the text “He who follows both Knowledge and Karma, etc,”there is no antagonism between them.We answer that cannot be; for, they are opposed to each other in regard to their causes, nature and results. But if it be urged that from the impossibility of Knowledge and Karma being opposed and not opposed to each other and from the injunction to combine them there is no antagonism between them, that is unsound; for their co-existence is impossible. If it be argued that they may gradually grow to co-exist, it is untenable; for when Knowledge arises, Karma cannot exist in the individual to whom Know-ledge adheres. It is well known that when one knows that fire is hot and bright, he cannot at the same time think that fire is neither hot nor bright; or even entertain a doubt as to whether fire is bright or hot; for, according to the text “When to the knower allliving things become one with his own Atman, where is grief or perplexity to one who sees this unity,”grief or perplexity is out of the question. We have already said that where ignorance ceases, its result, Karma, also ceases. The immortality inattainsimmortality’ (in the passage under contemplation)
means relative immortality and not absolute immortality. If the word Vidya in those texts meant the knowledge of the Paramatman, then the entreaty to the Sun for allowing a passage would become inappropriate. We therefore conclude with observing that our interpretation, i.e., that the combination desired is of Karma with the worship of the deities and not with the Knowledge of the Paramatman, is the purport of the mantras as commented upon by us.
Here ends the Commentary of Sankara Bhagavat-pada on the Vajasaneya Samhitopanishad or Isavasyopanishad.
Om ! Peace ! Peace !! Peace !!!
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Kenopanishad.
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Sri Sankara’s Introduction.
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ADORATION TO THE BRAHMAN.
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OM TAT SAT.
This ninth chapter is begun for the purpose of publishing the Upanishad beginning with Keneshitametc., and, treating of the Brahman. Before the beginning of the ninth chapter, all Karma has been explained and the different forms of worshipping Prana, the source of all activity, have been laid down and all about the Samans (songs) preliminary to the rituals have been given. Next the Gayatra Samanhas been explained and the genealogical list of preceptors and disciples has been given. All this Karmaand Knowledge (of the deities) properly observed, as enjoined, tend to purify the mind of one who being free from desires, longs for emancipation. In the case
of one who cherishes desires and has no knowledge, Karma by itself as laid down by the Srutis and the Smritis secures for him the southern route and return to Samsara. Activity following natural impulses and repugnant to the Sastras entails degradation into low births from beasts down to immovables. The Sruti says: “Travelling by neither of these two paths, these small creatures are constantly returning, of whom it may be said: ‘Be born and die.’ This is the third course.” Another Sruti says “The three kinds of living beings (going by neither of these two paths) reach this miserable state.” The desire to know the Brahman springs only in the person whose mind is pure, who is free from desires and who, free from deeds done in this birth or in previous ones, becomes disgusted with the external, ephemeral medley of ends and means. This Brahman is depict- ed in the Upanishad beginning with Keneshitam, etc., appearing in the form of questions and answers. Kataka says “The self-existent has made the senses external in their activity and man therefore looks outward, not at the self within.” Some wise man having turned his eyes inward and being desirous of immortality saw the inner self. “Having examined
the worlds reached by Karma, let the Brahmin grow disgusted (and learn to think that) nothing which is not made can be reached by Karma. In order to know that, let him, Samidh. (sacrificial sticks) in hand, approach a preceptor, who is well read in the Vedas and who is centred in Brahman.”Thus in theAtharvanopanishad. In this way, and not otherwise, a man free from desires becomes qualified to hear, contemplate and acquire knowledge of the inner self. By the knowledge of the inner self, ignorance, which, is the seed of bondage, and the cause of Karma per-formed for the realisation of desires, is entirely removed. The Srutis say: “There is no grief or delusion to one who sees this unity.” “He who knows the Atman overcomes grief.”“When He, thatis both high and low, is seen, the knot of the heart is cut, all doubts are resolved and all Karma is consumed.”’
If it be urged that even by knowledge coupled with Karma this result is attained, we say no; for the Vajasaneyaka shows that that combination pro-duces different results. Beginning with “Let mehave a wife,”the texts go on to say, ’“by a son should this world be gained, not by any other means;
by Karma, the abode of the manes (Pitris); and by Knowledge, the world of the deities;”thus showinghow the three worlds different from the Atman arereached. In the same place we find the following reason urged for one becoming a Sanyasin: “Whatshall we, to whom this world is not the Atman, do with offspring?”The meaning is this: What shallwe do with offspring, Karma, and Knowledge combined with Karma, which are the means to secure the world of the mortals, the world of the manes, and the world of the Gods; and which do not help us in securing the world of the Atman? For, to us none of the three worlds, transitory and attainable by these means, is desirable. To us that world alone which is natural, unborn, undecaying, immortal, fearless and neither augmented nor diminished by Karma, and eternal, is covetable; and that being eternal cannot be secured by any other means than the removal of ignorance. Therefore, the renunciation of all desires preceded by the knowledge of the Brahman who is the inner Self should alone be practised by us. Another reason is that the knowledge of the inner Self is antagonistic to Karma and cannot therefore coexist with it. It is well known that the knowledgeof the Self, the one Atman of all, which abhors all
perception of difference, cannot possibly co–exist with Karma whose basis is the perception of the difference of agent, results, etc. As knowledge relating to the reality, the knowledge of the Brahman is independent of human efforts. Therefore, the desire of a person, who is disgusted with visible and invisible fruits achievable by external means, to know the Brahman which is connected with the inner Self, is indicated by the Sruti beginning with Keneshitam, etc. The elucidation of the Brahmanin the form of a dialogue between the preceptor and the disciple is, considering the subtle nature of the theme, for the easy understanding thereof. It will also be clearly pointed out that this knowledge is not to be attained solely by logical discussion. The Srutis say “This state of mind cannot be obtained by logical discussion.”“He knows who has studied under a preceptor.”“Such knowledge only as is acquired by studying under a preceptor does good.” The Smritilays down also “Learn That by prostration.”It shouldbe inferred that some one duly approached a preceptor centred in Brahman and finding no refuge except in his inner Self and longing for that which is fearless, eternal, calm and unshakable, questioned the preceptor as expressed in ‘Keneshitam, etc.’
ALL–HAIL TO THE BRAHMAN.
Om Tat Sat.
सहनाववतूसह नौ भूनक्तु सह वीर्यं करवावहै।
तेजस्विनावधितमस्तु माविद्विषावहै॥
ओं शान्तिः। शान्तिः। शान्तिः।
May (Brahman) protect us both. May (Brahman) enjoy us both. May we work together. May the selfluminous Brahman be studied by us. May we not hate each other.
Om Peace! Peace !! Peace !!!
आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथोबलमिन्द्रियाणि च सर्वाणि सर्वंब्रह्मौपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकारोदनिराकारणमस्त्वनिराकरणं मेऽस्तु तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु॥
ओं शान्तिः। शान्तिः। शान्तिः।
May my limbs, speech, prâna, eye, ear, strength and all my senses grow vigorous. All (everything) is the Brahman of the Upanishads. May I never deny the Brahman. May the Brahmaan never spurn me. May there be no denial of the Brahman. May there be no spurning by the Brahman. Let all the virtues recited
by the Upanishads repose in me delighting in the Atman; may they in me repose!
Om Peace! Peace!! Peace !!!
केनेषितं पतति प्रेषितं मनः।केन प्राणः प्रथमः प्रति युक्तः। केनेषितां वाचमिमां वदन्ति चक्षुः श्रोत्रं क उ देवो युनक्ति॥९॥
By whom willed and directed does the mind light on its subjects? By whom commanded does prâna, the first, move? By whose will do men speak this speech? What Intelligence directs the eye and the ear?(1).
Com.—‘Kena,’‘by what agent;’‘Ishitam,’‘desired or directed.’‘Patati,’’‘goes,’i.e., ‘goes towards its objects.’As the root Ish cannot be here taken in the sense of ‘repeat’or ‘go,’it must be understood to be used in the sense of ‘wish.’‘The It suffix in Ishitam is a case of Vedic license. The word Preshitam is derived from the same root, with pra before it, when it means ‘direct.’If the word Preshitamwere alone used without the word Ishitam, questions as to the nature of the director and direction might arise, such as, by what sort of a director and by what sort of direction. But the use of the word Ishitam sets these two questions at rest, for then the meaning clearly is: By whose mere wish is it directed, etc.”It may beobjected, that if this meaning were what was intended.
to be conveyed, the use of the word Preshitam is rendered superfluous, as the meaning intended is conveyed by Ishitam alone. It may be also objected that as the use of more words should convey more meaning, it is only reasonable to interpret the text as meaning ‘By what is it directed, by mere will, by act or by word?”Both these objections are unsound. From the mere fact of the question having been asked, it is apparent that the question is asked by one who is disgusted with the ephemeral conglomeration of causes and effects, such as the body, etc., and who seeks to know something other than that—something unchangeable and eternal. Were it otherwise, the question itself, seeing how notorious in the world is the fact that the body directs by means of will, act or word, would be meaningless. If it be objected that even on this view there is nothing gained in the sense, by the use of the word Preshitam, we say no. The word Preshitam adds to the sense when we think that a questioner really entertains a doubt. To show that the question is prompted by a doubt in the questioner’s mind, as to whether, as is notorious, the body—the collection of causes and effects—directs the mind, etc., or whether the mind, etc., is directed by the mere will of anything other than these combinations of
causes and effects and acting independently, the use of both the words Ishitam and Preshitam is justifiable. If, however, it he urged that the mind itself, as every body knows, independently lights on its own object, and that the question is itself irrelevant, the argument is untenable. If the mind were independent in the pursuit of its objects or in desisting from pursuit, then it is not possible for any one to contemplate evil; but man, conscious of evil results, wills evil, and the mind though dissuaded, attempts deeds of serious evil consequences. Therefore the question Keneshitam, etc., is certainly appropriate.
By whom directed does Prâna go, i.e., about its own business? Prathama is an appropriate adjective of Prâna, as the activity of all the sensory organs presupposes it. By whom prompted is the speech which men in the world make use of? And what Intelligence directs the eye and the ear towards their respective objects?
श्रोत्रस्य श्रोत्रं मनसो मनो यद्वाचो ह वाचं स उ प्राणस्य प्राणश्चक्षुषश्चक्षुः।
अतिमुच्य धीराः प्रेत्यास्माल्लोकादमृता भवंति॥२॥
It is the ear of the ear, mind of the mind, tongue of the tongue, and also life of the life and eye of
the eye. Being disabused of the false notion, the wise, having left this body, become immortal.(2).
**Com.—**To the worthy (disciple) who had thus questioned him, the preceptor in reply says: “Hear what you ask for what intelligent Being directs the mind and the other senses towards their respective objects, and how it directs them.”Ear is that by which one hears, i.e., the sense whose function is to hear sounds and distinguish them. He, you asked for, is the ear of that.
May it not be objected that while the reply ought to run in the form, ‘So-and-so, with such-and-such attributes, directs the ear, etc.,‘ the reply in the form ‘He is the ear of the ear, etc.,‘ is inappropriate? This is no objection; for he (the director) cannot otherwise be particularized. If the director of the ear, etc., can be known by any activity of his own, independent of the activity of the ear, etc., as a person who directs another to give, then, indeed, would this form of answer become inappropriate. But we do not here understand a director of the ear, etc., having any activity of his own, like a mower. The director is inferred by logical necessity from the activity manifested by the ear and others combined, such as deliberation, volition, determination
enuring for the benefit of something distinct fromthem all (the ear, etc.). As things combined necessarily exist for the use of some other thing not so combined, we argue that there is a director of the ear, etc., distinct from the ear, etc., and for whose use the whole lot—the ear, etc.,—exists in the same manner as a house exists for somebody‘s use. Hence the reply ‘It is the ear of the ear, etc.,‘is certainly appropriate.
Again it is asked what is the meaning of the expression: “It is the ear of the ear, etc.”And it is said that one ear does not want another, just as one light needs not another. This objection has no force. The meaning here is this. The ear has been found capable of perceiving objects and this capability of the ear depends upon the intelligence of the Atman, bright, eternal, intact, all-pervading. Therefore the expression ‘It is the ear of the ear, etc., ‘is correct. To the same effect also, the Srutis say, “He shines by his own brightness”.“By his light is all this Universe illumined.“By that light illumined, does the sun shine, etc.,”and so on. The Bhagavad Gita says “As the light in the sun illumines the whole world, so does the Atman (Kshetri) O Bharata! illumine all the body (Kshetrum).”The Katha also says, “He is the eternal
among the non–eternal and the intelligence among the intelligent.”The ‘ear, etc.,’have been by all confounded with the Atman and this false notion ishere dispelled. The reply of the precepter: there is something indescribable, cognisable only by the intelligence of the wise, occupying the deepest interior of all, unchangeable, undecaying, immortal, fearless, unborn and the ear of the ear, etc.’—the source of all their functional capacity, is appropriate and the meaning also. Similarly it is the mind of the mind. It is evident that the mind, if not illumined by the bright intelligence within, will be incapable of performing its functions of volition, determination, etc. It is, therefore, said that it is the mind of the mind. Both the conditioned intelligence and mind are together contemplated by the word ‘mind‘ in the text. The word yat in ‘Yadvâchôhavacham’means ‘because’and should be read along with the words *Srotra (*ear), manah (mind), etc., thus: ‘because it is the ear of the ear, because it is the mind of the mind’, etc. The objective case (vâcham) in ‘*Vâchôhavacham’*should be converted into the nominative case’, for we next read ‘Pranasyapranah.’ It may be said that conformably to the expression ‘Vâchôhavacham’the following ‘Pranasya-
pranah’may as well be read as ‘Pranasyapranam.’It cannot be, for conformity to the majority is desirable. So ‘vacham, should be read as ‘vat’ in conformity to ‘Sah’and ‘*Pranah’*in ‘Sa u pranasyapranah, because it then conforms with two words and conformity to the majority is preferred. Besides, the substance asked about can be best denoted by a noun in the nominative case. The substance asked about by you is the prana of prana, i.e., it is that substance which endows prana, with the capacity to discharge its functions, i.e., to infuse activity; for there can possibly be no activity where the Atman does not preside. “Who could live and breathe if there were not the self-lumi- nous Brahman;and “He leads Prana up and Apana down”say the Srutis. It will also be said in this Upanishad, “You know that to be the Brahman which infuses activity into Prana.”It may be said that, in a context speaking of the ear and other senses, the mention of Breath would be more appropriate than that of Prana. Truly so; but in the use of the word Prana, breath is meant to be included.
The Sruti thinks thus:— the gist of this portion is that that is Brahman for whose use the aggregation of the senses exerts its combined activity. Similarly it is
the eye of the eye, &c. The capacity of the eye to perceive form is found only where the intelligence of the Atman directs it. Therefore it is the eye of the eye. After this expression in the text, the expression ‘having understood the Brahman as above defined, i.c., as the ear of the ear, &c.,’must be supplied by the reader, as the questioner should be supposed to be anxious to know what he asked about. Another reason why the expression should be supplied is the enunciation of the result ‘they become immortal; for it is only by wisdom that immortality is attained and it is only by knowledge one can attain emancipation. Having given up all the sensory organs; (It is by confounding the ear and other sensory organs with the Atman that man is born subject to these conditions, dies and thus rotates) means ‘having learnt that the Atman is the Brahman defined as the ear of the ear, &c.‘ Atimuchya means ‘having given up the false notion that the ear, &c., is the Atman; for, without the aid of the highest intelligence, it is impossible for one to give up the notion that the ear, &c., is the Atman. ‘Pretya’means ‘having turned away, ‘Asmallokat’means ‘from this world, where the talk is always of ‘my son,’‘my wife,’‘my kith and kin.’The drift is ‘having renounced all desires.‘ ‘Become
immortal’means ‘enjoy immunity from death’. The Srutis also say “Not by deeds, not by offspring, not by wealth, but hy renunciation did some attain immortality”; “The senses were made to perceive only external objects;”“Having turned his senses inwards for desire of immortality”; “When all desires are driven forth, here they attain the Brahman,”&c. Or, seeing that the word Atimuchya necessarily implies ‘renunciation of all desires,’ the expression ‘Asmallokat *pretya”*may be interpreted as ‘having left this mortal body.’
न तत्र चक्षुर्ग्रच्छति न वाग्गच्छति नो मनो न विद्मोन विजानीमोयथैतदनुशि ँष्यादन्यदेव तद्विदितादयो अविदितादधि।
इति शुश्रुम पूर्वेषां ये नस्तद्व्याचचाक्षिरे॥३॥
The eye does not go there, nor speech, nor mind. We do not know That. We do not know how to instruct one about It. It is distinct from the known and above the unknown. We have heard it so stated by preceptors who taught us that.(3).
**Com.—**For the reason that the Brahman is the ear of the ear, i.e., the Atman of all, the eye cannot go to the Brhman; for it is not possible to go to one’s own self. Similarly speech does not go there. When a word spoken by the mouth enlightens the object denoted by it, then the word is said to go to that object. But the
Atman of that word and of the organ that utters it is the Brahman. So the word does not go there. Just as fire that burns and enliglitens things does not either enlighten or burn itself, so the mind, which wills and determines in respect of external objects, cannot will or determine in respect of its self, because its Atman is also the Brahman. A thing is cognised by the senses and the mind. We do not, therefore, know the Brahman, because it cannot be an object of perception to these and we do not, therefore, know what the Brahman is like, so as to allow us to enlighten the disciple about the Brahman. Whatever can be perceived by the senses, it is possible to explain to others by epithets denoting its class, its attributes and modes of activity; but the Brahman has no attributes of class, etc. It, therefore, follows that it is not possible to make the disciple believe in the Brahman by instruction. The portion of the text beginning with ‘Navidmah’(we do not know) shows the necessity of putting forth great exertion in the matter of giving instruction and understanding it, in respect of the Brahman. Considering that the previous portion of the text leads to the conclusion that it is impossible by any means to instruct one about the Atman, the following exceptional mode is pointed
out. Indeed it is true that one cannot be persuaded to believe in the Brahman by the evidence of the senses and other modes of proof; but it is possible to make him believe by the aid of Agamas (Scriptures). Therefore the preceptor recites Agamas for the purpose of teach- ing about the Brahman and says: ‘It is some- thing distinct from the known and soinething beyond the unknown, etc.’‘Anyat,’‘something distinct’; Tat,’ ’the present theme;’ i.e., that which has been defined to be the ear of the ear, etc., and beyond their (ear, eye, etc.,) reach. That is certainly distinct from the known. ‘The known,’ means ‘whatever is the object of special knowledge; and as all such objects can be known somewhere, to some extent and by some one and so forth, the whole (manifested universe) is meant by the term ’the known; the drift is, that the Brahman is distinct from this. But lest the Brahman should be confounded with the unknown, the text says: ‘It is beyond the Unknown.’ ‘Aviditat’ means ‘something opposed to the known; hence, unmanifested illusion (avidya) the seed of all manifestation. Adhi literally means ‘above’ but is here used in the derivative sense of something different from; for, it is well known that one thing placed above another is some- thing distinct from that other.
Whatever is known is little, mortal and full of misery and, therefore, fit to be abandoned. Therefore when it is said that Brahman is distinct from the Known, it is clear that it is not to be abandoned. Similarly, when the Brahman is said to be distinct from the Unknown it is in effect said that the Brahman is not fit to be taken. It is to produce an effect that one seeks for a cause. Therefore there can be nothing distinct from the knower, which the knower could seek for, witlı any benefit. Thus, by saying that the Brahman is distinct from both the Known and the Unknown and thus disproving its fitness to be abandoned or to be taken, the desire of the disciple to know anything distinct from Self (Atman) is checked. For, it is clear that none other than one’s Atman can be distinct from both the Known and the Unknown; the purport of the text is that the Atman is Brahman. The Srutis also say: “This Atman is Brahman;” “this Atman who is un- touched by sin.” “This is the known and the unknown Brahman;” “This Atman is within all;” etc. The preceptor next says how this meaning of the text, that the Atman of all, marked by no distinguishing attributes, bright and intelligent, is the Brahman, has been traditionally handed down from preceptor to disciple.
And Brahman can be known only by instruction from preceptors and not by logical disquisitions, nor by expositions, intelligence, great learning, penance or sacrifices, etc. We have heard this saying of the preceptors who clearly taught us the Brahman.
यद्वाचानभ्युदितं येन वागभ्युद्यते।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते॥४॥
What speech does not enlighten, but what enlightens speech, know that alone to be the Brahman, not this which (people) here worship.(4).
**Com.—**When by the text “It is something distinct from both the known and the unknown,”the preceptor conveyed that the Atman is Brahman, the disciple doubted how the Atman could be Brahman. The Atman, as is well known, being entitled to perform Karma and worship (of the gods) and being subject to births and re-births seeks to attain Brahma or other Devas, or heaven, by means of Karma or worship. Therefore, somebody other than the Atman, such as Vishnu, Isvara, Indra or Prana, entitled to be worshipped, may well be Brahman; but the Atman, can never be; for it is contrary to popular belief. Just as logicians contend that the Atman is distinct from Isvara, so the votaries of Karma worship Devas, other than the Atman,
saying: ‘Propitiate this Deva by sacrifice’and ‘Propitiate that Deva by sacrifice’. Therefore it is only reasonable that what is known and entitled to worship is Brahman and that the worshipper is other than that. The preceptor inferred this doubt running in the disciple’s mind either from his looks or from his words and said: ‘Do not doubt thus. Yat means ’that which is intelligence itself. Vak is the organ presided over by Agni (Fire) occupying eight localities in the body, such as the root of the tongue, &c. The letters are intended to express the meaning to be conveyed and are subject to laws as to their number and order. The word which is produced by them is called Vak (speech.) The Sruti says “The letter a is all speech, which being produced by the use of letters, divided into sparsa, antastha and ushma becomes diverse and assumes many forms.”The Rik, Yajur, Sama and truth and falsehood are its modifications. By such speech, enclosed in words and conditioned by the organ of speech, Brahman is not illumined or explained.’ ‘Yena,’ ‘by the Brahman. Brahman by its brightness illumines speech, and its organ. It has been said here that, That (Brahman) is the speech of speech. The Vajasaneyaka says ‘Brahman is within the speech and directs it.’
Having said ‘Speech in man is the same as that in the letters and that some Brahmin knows it, the Upanishad, in answer to a question anticipated, says “That is speech, by which one speaks in dreams.”The speaker’s power of speech is eternal, and is by nature of the same essence as Intelligence. The power of speech of the speaker knows no decay. So says the Sruti. Know this Atman to be the Brahman, unsurpassable, known as Bhuma. Brahman, because it is big, alpervading; know this through its conditions of speech, etc. The following expressions speech of speech,’ ’eye of the eye,’ ’ear of the ear,’ ‘mind of the mind,’ ‘doer,’ ’enjoyer,’ ‘knower,’ ‘controller,’ ‘governor,’ ‘Brahman is knowledge and bliss,’ etc., are used in popular language of the unspeakable Brahman, devoid of attributes, highest of all, unchangeable. Disregarding these, know the Atman itself to be the unconditioned Brahman. This is the meaning. Brahman is not what people here worship, such as Isvara, which is not the Atman, and which is conditioned and referred to as ’this.’ Though it had been said ‘know That to be Brahman, still it is again said: “and not this, etc.”thus repeating the idea that what is not Atman is not Brahman. This is either to lay down a Niyama (a rule restricting the choice to a
stated alternative when several others are (possible) or for Parisankhyana (exclusion).
यन्मनसा न मनुते येनाहुर्मनो मतम्।
तदेव ब्रद्म त्वं विद्धि नेदं यदिदमुपासते॥५॥
What one cannot think with the mind, but by which they say the mind is made to think, know That alone to be the Brahman, not this which (people) hege worship.(5)
Com.—‘Manah’, ‘mind’. By the word ‘Manah’ here, both mind and intelligence are meant. ‘Manah’ means ’that by which one thinks.’ The mind is equally connected with all the sensory organs, because its sphere includes all external objects. The Sruti says: ‘Desire, volition, deliberation, faith, negligence, boldness, timidity, shame, intelligence, fear, all these are mind.’ The modes of activity of the mind are desire, etc. By that mind, none wills or determines that intelligence which enlightens the mind, because as enlightener of the mind, that is the mind’s controller, the Atman being in the interior of everything, the mind cannot go there. The capacity of the mind to think exists, because it is enlightened by the intelligence shining within, and it is by that, that the mind is capable of activity. Those who
know the Brahman say that the mind is pervaded by the Brahman. Therefore know that to be the Brahman which is the Atman, the interior intelligence of the mind. ‘Nedam, etc.,’ has already been explained in the commentary on the last verse.
यच्चक्षुषा न पश्यति येन चक्षुँषि पश्यति।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥६॥
What cannot be seen by the eye, but by which the eyes are able to see, That alone know thou to be the Brahman; not this which (people) here worship, (6)
- Com.—‘*See’means ‘perceive as an object. By the light of the Atman, connected with the activities of the mind, man perceives the activity of the eye, varying with the activity of the mind.
यच्छ्रोत्रेण न शृणोति येन श्रोत्रमिँश्रुतम्।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते ॥७॥
What cannot be heard with the ear, but by which the ears are able to hear, That alone know thou to be the Brahman; not this which (people) here worship.(7)
- Com.—*‘What cannot be heard with the ear’ means ‘which the world does not perceive as an object with the organ of hearing, presided over by Digdevata, produced in Akas and connected with the activity of the mind.’
‘By which the ears are able to hear,’ it is well known that it is perceived as an object by the intelligence of the Atman. The rest has been already explained.
यत्प्राणेन न प्राणिति येन प्राणः प्रणीयते।
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते॥८॥
What none breathes with the breath, but by which breath is in-breathed, That alone know thou to be the Brahman; not this which (people) here worship.(8)
*** Com.*—**What none breathes with the breath’ means ‘what none perceives, like odour, with the earthly breath filling the nostrils and connected with the activity of the mind and life.’ ‘But by which, etc.,’ means ‘by the enlightening intelligence of the Atman, breath is made to move towards its objects. All the rest ‘tadeva, etc,’ has already been explained.
Here ends the first part
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Kenopanishad.
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SECOND PART.
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यदि मन्यसे सुवेदेति दहरमेवापि नूनम्।
त्वं वेत्त्य ब्रह्मणो रूपं यदस्य त्वं यदस्य देवेष्वय नुमीमाँस्यमेव
ते मन्ये विदितम्॥९॥
If thou thinkest ‘I know well’ it is certainly but little the form of the Brahman thou hast known, as also the form in the Devas. Therefore I think that what thou thinkest known is still to be ascertained.(9)
- *Com.—**The preceptor, fearing that, the disciple persuaded to believe that he is the Atman,i.e., the Brahman not fit to be abandoned or acquired, might think ‘I certainly am the Brahman, I know myself well, says for the purpose of dispelling that notion of the disciple Yadi, etc. Then, is not an accurate conviction ‘I know (Brahman) well’ desirable? Certainly it is desirable. But an accurate conviction is not of the form ‘I know (Brahman) well. If what should be known becomes an object of sense-perception then it is possible to know
it well, just as an inflammable substance can be consumed by the consuming fire. But the essence of fire cannot itself be so consumed. The well-ascertained drift of all Vedanta is that the Self (Atman) of every knower is the Brahman. The same has been here explained in the form of question and answer by the text ‘It is the ear of the ear, etc. The same has been still more clearly determined by the text: “What is not enlightened by speech, etc.” The traditional theory of those who know the Brahman has also been declared by the text: “It is something different from both the known and the unknown.” This Upanishad will also conclude by saying “It is unknown to those who know, and known to those who do not know.” It is, therefore, certainly proper that the notion of the disciple, ‘I know Brahman well should be dispelled. It is evident that the knower cannot be known by the knower, just as fire cannot be consumed by fire. There is no knower other than the Brahman, to whom the Brahman can be a knowable, distinct from himself. By the Sruti: “There is no knower other than that,” the existence of another knower is denied. The belief, therefore, I know Brahman well’ is an illusion. Therefore well did the preceptor say Yadi, etc.’ ‘Yadi’ means
‘if perchance.’ ‘Suveda’ means ‘I know Brahman well.’. Because some one whose sins have been purged and who is really intelligent may properly understand what is taught and others not, the preceptor begins with a doubt Yadi, etc. Such cases have also been found to occur. When he was informed ‘This purusha who is seen in the eye, this is the Atman; this is the immortal, fearless self, Virochana, the son of Prajapati and the lord of the Asuras, though intelligent, misinterpreted this instruction, on account of his natural defects and understood that the body was the Atman. Similarly, Indra, the lord of the Devas, not being able to comprehend the Brahman, at the first, second and third instructions, did, at the fourth, his natural faults having been removed, comprehend the very Brahman that he was first taught. It has been found in the world also, that, of disciples receiving instruction from the same preceptor, some understand him properly, some misinterpret his teaching, some interpret it into the exact contrary of the teacher’s view and some do not understand it at all. What more need we say of the knowledge of the Atman which is beyond the reach of the senses. On this point, all logicians, with their theories of Sat and Asat, are in conflict. The doubt, therefore,
expressed in ‘Yadi manyase, etc., with which the preceptor begins his discourse is certainly appropriate, considering that the disciples, in spite of the instruction that the Brahman is unknowable, might have misunderstood him. Dahara’ means ’little’; ’ Vêttha’ Means knowest’; i.e., thou knowest surely little of Brahman’s form. Has Brahman then many forms, great and little, that it is said ‘daharam, etc.’? Quite so; many, indeed, are the forms of Brahman produced by conditions of name and form, but none in reality. By nature, as the Sruti says, it is without sound, touch, form, destruction; likewise, tasteless, odourless, and eternal. Thus with sound, etc., form is denied. But it may be said that, as that by which a thing is defined, is its rupa or form, the peculiar attribute of Brahman by which it is defined, may be said to be its form. We thus answer: Intelligence cannot be the quality of the earth, etc., either of one or all of them together, or under any modifications. Similarly, it cannot be the quality of the sensory organs, like the ear, etc., or of the mind. Brahmano rûpam, Brahman is defined by its intelligence. Hence it is said: “Brahman is knowledge and bliss; ‘Brahman is dense with knowledge’; Brahman is existence, knowledge and infinity’; thus
the form of Brahman has been defined. Truly so; but even there, the Brahman is defined by the words ‘knowledge, etc.,’ only with reference to the limitations of mind, body and senses, because of its apparent adaptations to the exapansion, contraction, extinction. etc., of the body, etc., and not on account of its own essence. According to its essence it will be concluded in the subsequent portion of this Upanishad that it is unknown to those who know, and known to those who do not know. The expression ‘Yadasya brahmano rupam’ should be read along with what precedes it. Not only dost thou know little of the form of Brahman, when thou knowest it, as conditioned in man, but also when thou knowest it as conditioned in the Devus; so I think. Even the form of Brahman as it exists in the Devas is little, because it is limited by condition. The gist is that the Brahman limited by no conditions or attributes, passive, infinite, one without a second, known as Bhûma, eternal, cannot be known well. This being so, I think that you have yet to know Brahman hy enquiry.’ ‘Atha nu,” therefore.’ ‘Mimamsyam,’ ‘worthy of enquiry.’ Thus addressed by the preceptor, the disciple sat in solitude all composed, discussed within himself the meaning of the Agama as pointed out by his Guru
(preceptor), arrived at a conclusion by his reasoning, realised it in himself, approached the preceptor and exclaimed “I think I now know Brahman.”
नाहं मन्ये सुवेदेति नो न वेदेति वेद च।
यो नस्तद्वेद तद्वेद नो न वेदेति वेद च॥२०॥
I do not think I know well; I know too; not that I do not know. He of us who knows that, knows that as also what is meant by I know too; not that I do not know.’ (10)
***Com.—***On being asked how, the disciple says: “Listen. I do not think I know Brahman well.” “Then is the Brahman not known by thee?” Thus questioned, the disciple says “Not that I do not know, I know too;” the word too in ‘I know too’ means ‘I do not know too. Is it not contradictory: ‘I think I know not Brahman well etc.?” If thou dost not think thou knowest well, how then dost thou think thou knowest also? If again thou thinkest thon certainly knowest, then how dost thou think thou knowest not well? To say that a thing is not known well by the man who knows it is a contradiction, the cases of doubt and false knowledge being left out of consideration. Nor is it possible to lay down a restrictive rule that the knowledge of
Brahman should be doubtful or false. It is well known that under any circumstances, doubtful or false. knowledge works great evil. Though thus attempted to be shaken in his conviction by the preceptor the disciple was not shaken. From the tradition which his master had explained to him, i.e., that the Self is something other than both the known and the unknown, from the reasonableness of the doctrine and from the strength of his own experience, the disciple loudly exclaimed, showing the firmness of his knowledge of the Brahman. How he exclaimed is thus stated. He of us,’ i.e., my co-disciple, who correctly understands what I have said, knows That (Brahman). The words he referred to are not that I do not know. I know too. What was defined by the expression that is something other than both the known and the unknown’, the disciple discussed and decided from inference aud from experience; and in order to see whether the preceptor’s views agreed with his own and to counteract any false conclusion, which dull persons may have arrived at, he expressed the same in different words: ’not that I do not know; I know too.’ The confident exclamation of the disciple ‘He of us, etc’ is accordingly appropriate
यस्यामतं तस्य मतं मतं यस्य न वेद सः।
अविज्ञातं विजानतां विज्ञातमविजानतां॥९९॥
It is Known to him to whom it is Unknown; he knows it not to whom it is known. (It is) Unknown to those who know, and Known to those who do not know. (11)
- **Com.—***Turning from the concurring views of the preceptor and the disciple, the Sruti speaking for itself conveys in this text the view about which there is no disagreement. The purport is that to the knower of the Brahman whose firm conviction is that the Brahman is unknowable, the Brahman is well known. But he, whose conviction is that the Brahman is known by him, certainly knows not the Brahman. The latter half of the text only states those two distinct conclusions of the wise and ignorant man more emphatically. To those who know well, the Brahman is certainly (a thing) unknown; but to those who do not see well, i.e., who confound the Atman with the sensory organs, the mind and the conditioned intelligence [Buddhi], Brahman is certainly not known, but not to those who are extremely ignorant; for, in the case of these, the thought ‘Brahman is known by
us’ never arises. In the case of those who find the Atman in the conditioned organs of sense, mind and intelligence, the false notion ‘I know Brahman’ is quite possible, because they cannot discriminate hetween Brahman and these conditions and because the conditions of intelligence, etc., are known to them. It is to show that such knowledge of the Brahman is fallacious that the latter half of the text is introduced. Or, the latter half Avijnatam, etc.,’ may be construed as furnishing a reason for the view propounded in the former.
प्रतिवोधविदितं मतममृतत्वं हि विन्दते।
आत्मना विन्दते वीर्य विद्यया विन्दतेऽमृतं॥१२॥
(The Brahman) is known well. when it is known as the witness of every state of consciousness; for (by such knowledge) one attains immortality. By his Self he attains strength and by knowledge, immortality. (12)
- Com.—* It has been settled that it is unknown to those who know. If Brahman be not known at all, it will then come to this, that there is no difference between the worldly-minded and those who know the Brahman. To say that It is unknown to those who know is also a contradiction. How then could that
Brahman be well-known? This is explained in this text, ‘Pratibodhaviditam’ means known in respect of every state of consciousness. By the word ‘bódha is meant ‘mental perception. That by which all states of consciousness are perceived like objects is the Atman. He knows and sees all states of consciousness, being by nature nothing but intelligence and is indicated by these states of consciousness, as blended with every one of them. There is no other way by which the inner Atman could be known. Therefore when the Brahman is known as the witness of all states of consciousness, then it is known well. Being the witness of all states of consciousness, it will be clear that it is intelligence in its essence, subject to neither birth nor death, eternal, pure, unconditioned, and one in all things, because there is no difference in its essence, just as in the essence of the Akas, in a vessel or mountain cave, etc. The drift of the passage from the Agamas [traditions] is that the Brahman is other than both the known and the unknown. It is this pure Atman that will be described at the close of the Upanishad. Another Sruti says “He is the seer of the eye. the hearer of the ear, the thinker of thought. and the knower of knowledge.” But some explain the expression
‘Pratibodhaviditam’in the text as meaning ‘known by its defining attribute of knowledge,’ on the view that Brahman is the author of the act of knowing and that Brahman as such author is known by its activity in knowing,’ just as the wind is known as that which shakes the branches of the trees. In this view the Atman is an unintelligent substance having the power to know and not intelligence itself. Consciousness is produced and is destroyed. When consciousness is produced, then the Atman is associated with it; but when it is destroyed, the Atman, dissociated from consciousness, becomes a mere unintelligent substance. Such being the case, it is not possible to get over the objection that the Atman is rendered changeable in its nature, composed of parts, transient, impure, etc. Again according to the followers of Kanada consciousness is said to be produced by the combination of the Atman and the mind and to adhere to the Atman. Therefore, the Atman possesses the attribute of knowledge but is not subject to modifications. It simply becomes a substance just like a pot made red. Even on this theory the Brahman is reduced to an unintelligent substance and therefore, the Srutis ‘Brahman is knowledge and bliss, etc., would be set at naught. Moreover
the Atman having no parts and being omnipresent and, therefore, ever connected (with the mind), the impossibility of laying down a law regulating the origin of recollection is an insurmountable objection.
Again that the Atman can be connected with any thing is itself repugnant to the Srutis, Smritis and logic. The Atman is not connected with anything else; ‘The Atman unconnected with anything supports everything; so say both the Sruti and the Smriti. According to logic, too, a thing having attributes may be connected with another having attributes and not with one dissimilar in class. To say, therefore, that a thing having no attribute, undifferentiated and having nothing in common with anything else, combines with another unequal in class is illogical. Therefore, the meaning that the Atman is, by nature, knowledge and light, eternal and undecaying, can be arrived at, only if the Atman be the witness of all states of consciousness, and not otherwise. Hence the meaning of the expression Pratibodhaviditam matam’ is just what we explained it to be. Some, however, explain that the drift of this portion of the text is that the Atman is knowable by itself. There the Atman is thought of as. conditioned and people talk of knowing the Atman by
the Atman, distinguishing as it were, the unconditioned Atman from the Atman conditioned by intelligence, etc. Thus it has been said “He sees the Atman by the Atman” and “O Best of men! know the Atman by the Atman, thyself.” It is clear that the unconditioned Atman, being one, is not capable of being known either by itself or by others. Being itself the knowing principle, it cannot stand in need of another knowing principle; just as one light cannot possibly require another light. So here. On the theory of the followers of Buddha that the Atman is known by itself, knowledge becomes momentary and no Atman as its knower is possible. It is well known that the knowledge of the knower knows no destruction, being indestructible. Again the Srutis: ‘Him who is eternal, omnipresent and all-pervading,’ ‘This is He, great, unborn, Atman, undecaying, deathless, immortal and fearless, etc., would be set at naught. Some, however, construe the word ‘Pratibodha’ to mean causeless perception’ as that of one who sleeps. Others yet say that the word ‘Pratibodha’ means ‘knowledge of the moment.’ (We answer) whether it has or has not a cause, whether it occurs once or is often repeated, it is still Pratibodha itself or
knowledge itself. The drift is that the Brahman known as the witness of all states of consciousness is wellknown, because by such knowledge, one attains immortality, i.e., being centred in one’s self, i.e., emancipation. The knowledge that the Atman is the witness of all states of consciousness is the reason for immortality. Immortality cannot possibly be the fact of the Atman becoming something other than itself. The immortality of the Atman, consisting in being Atman, is causeless; thus the mortality of the Atman consists in the mistaken belief of no Atman’ induced by ignorance. How again, it may be asked, does one attain immortality by the knowledge of the Atman as already explained? It is, therefore, said as follows: ‘Atmana means by one’s own nature; ‘Vindate’ means attains; Viryam’ means ‘strength or capacity.’ The strength gained by wealth, retinue, mantras, medicinal herbs, devotion and yoga cannot overcome mortality, because that is produced by things themselves mortal. The strength gained by the knowledge of the Atman can be acquired by the Atman alone and not by any other means. Because the strength produced by the knowledge of the Atman does not require any other aid, that strength alone can overcome death. And
because one acquires by his Atman alone the strength produced by the knowledge of the Atman, therefore he attains immortality by the knowledge of the Atman. The Atharvana Upanishad says “This Atman cannot be attained by one devoid of strength.”
इह चेदवेदीदथ सत्यमस्ति न चेदिहावेदीन्महती विनष्टिः।
भूतेषु भूतेषु विचित्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति॥१३॥
If one knows (That) here, then there is truth. If one knows not (That) here, there will be great loss. The wise, seeing the one Atman in all created things, having turned away from this world, become immortal.(13)
- *Com:—**It is, indeed, hard to suffer birth, old age, death, sickness, etc., owing to ignorance, being one of the crowd of living beings, such as Devas, men, beasts, (pretas), etc., full of the miseries of Samsara. Therefore if a man, even in this world being authorised and competent, knows the Atman as defined, in the manner already explained, then there is truth; i.e., there is in this birth as a mortal, immortality, usefulness, real existence. But if one living here and authorised does not know the Brahman, then there is long and great misery for him, i.e., rotation in *Samsara—*one continuous stream of births and deaths. Therefore
the Brahmins who know the advantages and the disadvantages as above pointed out, perceive in all things in the universe, immoveable and moveable, the one essence of the Atman, i.e., the Brahman, turn away with disgust from this world, the creature of ignorance consisting in the false notion of ‘I’ and ‘mine’ and having realised the principle of unity, the oneness of the Atman in all, become immortal, i.e., become Brahman itself; for, the Sruti says “He who knows that highest Brahman becomes Brahman itself.”
Here ends the Second Part.
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Kenopanishad.
———:०ः———
THIRD PART.
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ब्रह्म ह देवेभ्यो विजिग्ये तस्य ह ब्रह्मणो विजये देवा आमहीयन्त।तेएक्षन्तास्माकमेवायं विजयोऽस्माकमेवायं महिमेति॥१४॥
The Brahman won a victory for the Devas and in that victory of the Brahman the Devas attained glory. They thought the victory is ours and this glory is ours alone.’ (14)
- *Com.—**From the passage that ‘It is not known to those who know, some fools may argue that whatever is, can be known by proofs, and whatever is not cannot be so known and is, therefore, nonexistent, as the horns. of a hare, and Brahman, being unknown, does not exist. In order that they may not fall into that error this parable is introduced; for, the subsequent passages. clearly show the folly of thinking that that Brahman who is controller of all in every way, Deva, even superior to all Devas, Lord over lords, not easily known, the
cause of the victory of the Devas and of the defeat of the Asuras does not exist. Or (it is related) for eulogising the knowledge of Brahman. How? By showing that it was, indeed, by the knowledge of the Brahman that Fire, etc., attained pre-eminence among the Devas; and Indra specially more than the rest. Or, it shows how difficult it is to know Brahman, because even Fire, etc, with all their great powers, and even Indra, lord of the Devas knew the Brahman only with considerable difficulty. It may be that the whole Upanishad to follow is intended to lay down an injunction (to know the Brahman) or the story may have been intended to show the fallacions nature of the notion of doer, etc., found in all living beings, by contrasting it with the knowledge of the Brahman— fallacious like the notion of the Devas that the victory was theirs. The Brahman already defined won a victory for the benefit of the Devas; i.e., the Brahman in a battle between the Devas and the Asuras defeated the Asuras, the enemies of the world and the violaters of the limitations imposed by the Lord and gave the benefit of the victory to the Devas for the preservation of the world. In this victory of Brahman the Devas, Fire, etc., attained glory, and not knowing that the victory
and glory belonged to the Paramatman, seated in their own Atman, the witness of all perceptions, Lord of the universe, omniscient, the dispenser of the fruits of all Karma, omnipotent, and desirous of securing the safety of the world, looked upon the victory and the glory, as achieved by themselves—the Atman enclosed within the limitations of their own forms, Fire. etc.; that the glory—their being Fire, Air, Indra and the like, resulting from the victory—was theirs and that neither the victory nor the glory belonged to the Lord, over all the Atman within them. So they cherished this false notion.
तद्वेषां विजज्ञौ तेभ्यो ह प्रादुर्बभूव तन्न व्यजानत किमिदं यक्षामिति॥१५॥
He knew this notion of theirs and appeared before them. What that Great Spirit was they did not know.(15)
*** Com*.—**The Brahman evidently knew this false notion of theirs. Brahman being omniscient and director of the senses of all living beings knew of the false idea of the Devas and in order that the Devas might not be disgraced like the Asuras by this false notion, out of pity for them and intending to bless them by dispelling their false notion, appeared before them for
their benefit in a form assumed at will, in virtue of its power—
a form unprecedentedly glorious and astonishing and capable of being perceived by the senses. The Devas did not at all know the Brahman that appeared before them. Who is this Yaksham, i.e., this venerable Great Spirit.
तेऽग्निमब्रुवन् जातवेद एतद्विजानीहि किमेतद्यक्षमिति तथेति॥१६॥ तदभ्यद्रवत्तमभ्यवदत्कोऽसीत्यग्निर्वा अहमस्मी त्यब्रवीज्जातवेदा वा अहमस्मीति॥१७॥ तस्मि ँस्त्वयि किं वीर्यमित्यपीद ँसर्वंदहेयं यदिदं पृथिव्यामिति॥१८॥ तस्मै तृणं निदधावेतद्दहेति तदुपप्रेयाय सर्वजवेन तन्न शशाक दग्धुं स तत एव निववृते नैतदशकं विज्ञातुं यदेतद्यक्षमिति॥१९॥
They addressed the Fire thus “O Jataveda! Find out what this Great Spirit is.“He said “yes."(16)
He ran to That. That said to him “who art thou ?“He replied"I am Agni or I am Jataveda."(17)
That said “what power, in thee so named, is lodged.’ He replied “I can burn even all this, on the earth."(18)
That placed a straw before him and said: ‘Burn this. He approached it with all haste but was not able to burn it. He immediately returned from thence to the Devas and said " I was not able to learn what this Great Spirit is.” (19)
*** Com*.—**The Devas not knowing what that Spirit was, being afraid of it, and desirous to know what it was, thus addressed Agni who went before them and who was little less than omniscient. “o Jataveda, learn well what this Great Spirit now in our view is. You are the brightest of us all.” “Be it so” said Agni and ran towards the Spirit. Seeing him approach near, with a desire to ask questions of it, but overawed into silence in its presence, the Spirit asked him: “who art thou?” Thus questioned by Brahman, Agni replied: “I am Agni well known also as Jataveda”; as if in self–complaisance at being so well known by two names, Brahman said to Agni who had thus replied: “what power is in thee who ownest such well-known and significant names.?” He replied: “I could reduce to ashes all this universe and all immoveables, etc., on this earth.” The word ’earth’ is illustratively used; for, even what is in the air is burnt by Agni [Fire]. The Brahman placed a straw before Agni who was so- vain-glorious, and said: “Burn but this straw in my presence. If thou art not able to burn this, give up thy vanity as the consumer of all.” Thus addressed, Agni approached the straw with all the speed of overweening confidence but was not able to burn it. So he,
Jataveda, being unable to burn it, covered with shame and baffled in his resolution, returned in silence from the presence of the Spirit and told the Devas: “I was not able to learn more, concerning this Spirit.”
अथ वायुमब्रुवन् वायवेतद्विजानीहि किमेतद्यक्षमिति तथेति॥२०॥ तदभ्यद्रवत्तमभ्यवदत्कोऽसीति वायुर्वा अहमस्मीत्यब्रबीन्मातरिश्वा वा अहमस्मीति॥२१॥ तस्मिँस्त्वयि किं वीर्यमित्यपीद ँसर्वमाददीयं यदिदं पृथिव्यामिति॥२२॥ तस्मै तृणं निदधावेतदादत्स्वेति तदुपप्रेयायसर्वजवेन तन्न शशाकाऽऽदातुं स तत एव निववृत्ते नैतदशकं विज्ञातुं यदेतयक्षमिति॥२३॥
The Devas then said to Vayu: “Learn OVayu! what this Great Spirit is” He said: “yes.” (20)
He ran to That. That said: “who art thou”? He replied: “I am Vayu or Matarisva.” (21)
That said “what power is in thee; so well known?” He replied: “I can blow away all the universe and all that is on the earth.” (22)
That placed a straw before him and said “Blow it away.” He approached it with all speed but was not able to blow it. He returned immediately from there and told the Devas “I was not able to learn who this Great Spirit is.” (23)
- *Com.—**They next addressed Vayu thus: ‘know this, etc. The rest bears the same meaning as in the last passage. Vayu [Air] is so named from the root which means ’to go’or ’to smell. Vayu is also called Matarisva’ because it travels [svayati] in space [matari]. “Adadiyam’ means ‘can take.’ The rest is explained as in the previous passage.
अथेन्द्रमब्रुवन्मघवन्नेतद्विजानीहि किमेतद्यक्षमिति तथेति तदभ्यद्रवत्तस्मात्तिरोदधे॥२४॥ स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहुशोभमानामुमा ँहैमवतीं ता ँहोवाच किमेतद्यक्षमिति॥२५॥
Then they said to Indra: O Maghavan! learn what this Great Spirit is.” He said “yes” and ran to That. That vanished from his view. (24)
He beheld in that very spot a woman, Uma, very beautiful and of golden hue, daughter of Himavat. He said to her “What is this Great Spirit?” (25)
Com.— Atha, etc., has already been explained. Indra, lord of the Devas, Maghavan, (being the most powerful of them) said yes, and ran to That. But That vanished from his sight, when he was near the Brahman and did not even talk to him, because it wished to crush altogether his pride at being Indra. In the very spot where the Spirit showed itself and from which
it vanished and near the place where Indra was at the moment the Brahman vanished, Indra stood discussing within himself what that Spirit was, and did not return like Agni and Vayu. Seeing his attachment to that Spirit, knowledge in the form of a woman and of Uma appeared before him. Indra beheld knowledge, fairest of the fair,—this epithet is very appropriate in the particular context—as if adorned in gold. Himavatim’ may mean ’the daughter of Himalaya,” and being ever associated with the Lord (Siva) the omniscient, and having approached her, asked: “Who is this Spirit that showed itself and vanished?”
———0———
Here ends the Third Part.
———
Kenopanishad.
———:०ः———
FOURTH PART.
सा ब्रह्मेति होवाच ब्रह्मणोवा एतद्विजये महीयध्वमिति ततो हैव विदाञ्चकार ब्रह्मेति॥२६॥
She said " It is Brahman indeed. Attain glory in the victory of Brahman.” From her words only, he learned that it was Brahman. (26)
*** Com.*—**The particle ‘Ha’ means ‘verily.’ Glory in the victory of the omnipotent Lord (for the Asuras were defeated only by Brahman). Etat modifies the predicate. Your notion that the victory and the glory are yours is false. From her words alone Indra learned that it was Brahman. The force of only’ is that Indra did not know of himself.
तस्माद्वा एते देवा अतितरामिवान्यान्देवान्यदग्निर्वायुरिन्द्रस्तेह्येनन्नेदिष्टं पस्पृशुस्ते ह्येनत्प्रथमो विदाञ्चकार ब्रह्मति॥२७॥
These Devas Agni, Vayu and Indra therefore much excel others, because they touched the Brahman nearest. They it was who first knew the Spirit to be Brahman. (27)
Com.—Because these Devas, Agni, Vayu and Indra approached the Brahman nearest by conversing with and seeing That, they surpass the others considerably in the matter of power, quality and affluence. The particle ‘Iva’ either has no meaning or has the force of certainly. Because these Devas, Agni, Vayu and Indra approached nearest the most desirable Brahman, by such means as the conversation aforesaid, and because they were the first who knew the Brahman, they are foremost.
तस्माद्वा इन्द्रोऽतितरामिवान्यान्देवान्स ह्येनन्नेदिष्ठं पस्पर्श स ह्यनत्प्रथमो विदाञ्चकार ब्रह्मेति॥२८॥
Therefore also does Indra considerably excel other Devas because he approached Brahman nearest and because he first knew the Spirit to be Brahman. (28)
Com.— Because even Agni and Vayu knew Brahman from the words of Indra and because Indra first heard of the Brahman from the words of Uma, therefore does Indra so excel the other Devas. He approached Brahman nearest because he was first who knew the Brahman.
तस्यैष आदेशो यदेतद्विद्युतो व्यद्युतदा उ इतीन्न्यमीमिषदा उ इत्यधिदैवतम्॥२९॥
Thus is That inculcated by illustration—that it flashed like lightning—that it appeared and vanished as the eye winketh. This is the illustration of the Brahman used in respect to the Devas. (29)
- **Com.—***Of the Brahman the subject discussed, this is the Adesa. Adesa is instruction by means of illustrations. The illustration by which the Brahman, the like of which does not exist, is explained is said to be its Adesa. What is It? That which is well-known in the world as the flash of lightning. To add krita vat’ is inconsistent. Therefore we understand it to mean ’the flash of lightning’. The particle ‘A’ means ’like.’ The meaning is ’like the flash of lightning.” We find another Sruti saying ‘As if a lightning flashed. It just showed itself to the Devas like lightning and vanished from their view—or the word ‘Tejas” [bright] should be supplied after” Vidyutah [of lightning]. The meaning then is that It shone for a moment like a dazzling flash of lightning. The word iti’ shows that it is an illustration. The word ‘ith’ is used in the sense of and’ or ’else’. illustration of it. What is it? It This is another winked as the eye winks. The nich suffix has no distinct meaning from the meaning of the root. The particle ‘a’
means ’like’.The meaning is that it was like theeye opening and closing to see and to turn from its objects. This illustration of the Brahman is taken from the activity of the deities.
अथाध्यात्मं यदेतद्गच्छतीव च मनोऽनेन चैतदुपस्मरत्यभीक्ष्ण संकल्पः ॥३०॥
Next illustration, from the Atman within the body—as speedily as the mind goes to Brahman—as speedily as one thinks of Brahman by the mind, and asspeedily as the mind wills.(30)
- Com.—* Atha’ means next ‘.We offer illustrations from the Atman within the body. ‘Goes to’means perceives as an object’. As speedily as one (worshipper) thinks of the Brahman as nearAbhikshnam’ means ‘very much’. ‘Wills’, i.e., about the Brahman. By the volition, recollection of the mind, the Brahman as bounded by the mind is perceived as an object. Therefore this is an illustration of the Brahman taken from within the body, as lightning and winking from the activity of the powers.And as those illustrations show that Brahman flashes instantaneously, so these illustrations show that Brahman’s appearance and disappearance are as quick as the perceptions of the mind. These illustrations of the
Brahman are given because it can be understood by dull persons only if so illustrated. It is well-known that the unconditioned Brahman can be known by persons of inferior intellect.
तद्ध तद्वनं नाम तद्वनमित्युपासितव्यं स य एतदेवं वदाभि हैनं सर्वाणि भूतानि संवाञ्छन्ति ॥३१॥
The Brahman should be worshipped by all and is hence called Tadvana. As Tadvana, It must be worshipped. Who thus knows Brahman, is loved by all living beings. (31)
- Com.—*
Tat means ‘Brahman’, ‘Ha’ means ‘as is well-known’. ‘Tadvanam’ is a compound of tat and vanam. It means ‘which deserves to be worshipped as the one Atman of all living things’. The Brahman is well-known as Tadvanam and should, therefore, be worshipped as Tadvana, a word denoting its virtue. Worshipped’ means ‘contemplated. The Sruti next declares the fruit attained by one who contemplates the Brahman by this name. He who contemplates the Brahman already defined as possessed of this virtue, him (this worshipper) all living things love, i.e., pray to him as they would to Brahman.
Thus instructed, the disciple addressed the preceptor in the following manner.
उपनिषदं भो ब्रूहीत्युक्ता त उपनिषद्ब्राह्मीं वाव त उपनिषदमब्रूमेति॥३२॥
(The disciple). (O Preceptor!) “Teach me the Upanishad”. (The preceptor). “We have told thee the Upanishad.” We have certainly told thee the Upanishad about Brahman.” (32)
- Com.—*
When the disciple said “O holy one! Teach me the secret that should be thought of,” the preceptor replied “the Upanishad has been taught thee.” “What is that Upanishad?” The preceptor replied “The Upanishad treating of Brahman, the supreme Self, has been taught thee who excel in knowledge”. The latter half is introduced for decisively asserting that the know- ledge of the supreme Pramatman, the Brahman already explained, is the Upanishad. Now what is the real significance of the disciple, who has already heard, explained to him, the knowledge of the Brahman, asking the preceptor to tell him the Upanishad? If the question was about what was already explained, then the question itself becomes redundant and meaningless like Pishtapeshana. If, however, the Upanishad had been only partially explained, then the concluding it by reciting its fruits: “Having turned away from this
world they become immortal,” is not reasonable. Therefore, the question, if asked about the unexplained portion of the Upanishad is also unsound, because there was no portion yet to be explained. What then is the meaning of the questioner. We answer thus: Thedisciple meant to say: Does the Upanishad already explained stand in need of anything else which should combine with it to secure the desired end, or does it not stand in need of any such thing? If it does, teach me the Upanishad about what is so required. If it does not, assert emphatically like Pippalada in the words—
There is nothing beyond this—
" The preceptor’s emphatical assertion, “The Upanishad has been told thee” is but proper. It may be said that this cannot be construed as an emphatic assertion, as already explained, for something yet had to be said by the preceptor. It is true that the preceptor addsTasyi’, etc., but that is not added as a portion combining with the Upanishad already explained, in accomplishing the desired end, nor as a distinct aid for achieving the end with the Upanishad, but as something intended as a means to the acquisition of the knowledge of the Brahman; for, tapas, etc., are. apparently of the same importance with the Vedas and
their supplements, being mentioned along with them. It is well known that neither the Vedas nor the supplements are the direct complements of the knowledge of the Brahman or concomitant helps to it. It is urged that it is only reasonable to assign different offices according to merit, even to many mentioned in the same breath. Just as the mantras for invoking the gods, where more than one is named, are used to perform the function of different deities according as the god to be invoked is this or that; it is urged it is to be inferred that tapas, peace, karma, truth, etc., are either complements or concomitant helps to the knowledge of Brahman, and that the Vedas and their supplements, elucidating meanings, are only helps to the knowledge of Karma and Atma. They urge that this distribution is only reasonable from the reasonableness of the applicability of their purport to this distribution. This cannot be, for it is illogical. This distinction is impossible to bring about. It is unreasonable to think that the knowledge of the Brahman, before which all notions of distinctions of deed, doer, fruit, etc., vanish, can possibly require any extraneous thing as its complement or concomitant aid in accomplishing it. Nor can its fruit, emancipation, require
any such. It is said: “One desirous of emancipation should always renounce karma and all its aids. It is only by one that so renounces that the highest place (can be reached).
Therefore, knowledge cannot consistently with itself require karma as its concomitant help or its complement. Therefore, the distribution on the analogy of the invocation in Suktavaka is certainly unsound. Therefore, it is sound to say that the question and answer were intended only to make sure. The meaning is “what was explained is all the Upanishad, which does not require anything else for ensuring emancipation.”
तस्यै तपो दमः कर्मेति प्रतिष्टा वेदाः सर्वाङ्गानि सत्यमायतनम्॥३३॥
Devotion, self-control and Karma are its pedestal, as also the Vedas and their supplements. Truth is its abode. (33)
- **Com.—***Of the Upanishad about Brahman which has been already taught, devotion, etc., are helps to the acquisition. Tapas’ means, control of the body, the sensory organs and the mind.’ ‘Dama’ means ‘freedom from passions.’ ‘Karma’ is Agnihotra, etc. It has been seen that knowledge of the Brahman arises indirectly through the purification of the mind in the person, who has been refined by these. Even when Brahman is
explained, those who have not been purged of their faults, either disbelieve or misbelieve in it, as in the cases of Indra, Virochana, etc. Therefore, knowledge as inculcated arises only in him who has, by tapas, etc., performed either in this birth or in many previous ones, purified his mind. The Sruti says: “To that highsouled man whose devotion to the Lord is great and whose devotion to his preceptor is as great as that to the Lord, these secrets explained become illuminated.” The Smriti says: “Knowledge arises in men by annihilation of sinful deeds.” The word ‘iti’ is used to show that the mention of tapas, etc., is only by way of illustration;. for it will show that there are other aids than those mentioned to the acquisition of knowledge, as freedom from pride, hatred of pomp, etc. Pratishta’ means ’legs.’ For, when they exist, knowledge is firmly seated just as a person goes about with his legs, the four Vedas, all the six supplements, i.e., Siksha, etc. The Vedas being the enlighteners of the knowledge of karma and the supplementary scriptures being intended for their protection are called ’legs’ of the knowledge of Brahman. Or the word ‘Pratishta’ having been construed as legs, the Vedas must be understood as all other parts of the body than the legs, such as the head,
etc. In this case it should be understood that in the mention of Vedas, the Angas, siksha, etc., are in effect mentioned. When the trunk [angi] is mentioned, the limbs [angas] are included; because the limbs live in the trunk. The place where the Upanishad rests is Truth. Satyam (Truth) means ‘freedom from deceit and fraud in speech, mind or deed’; for knowledge seeks those who are good-natured and free from deceit and not men of the nature of the Asuras and the deceitful; for, the Sruti says: ‘Not in whom there is fraud, falsehood or deceit. Therefore, it is said that Truth is the resting place of knowledge. The mention again of Truth as the resting place of knowledge, notwithstanding its implied mention as ’the leg on which knowledge stands’ along with devotion, etc., is to indicate that Truth excels others as a help to knowledge; for, the Smriti says: “If a thousand Asvamedha sacrifices and Truth were weighed in the balance, one Truth spoken will outweigh the thousand sacrifices.”
योवा एतामेवं वेदापहत्य पाप्मानमनन्ते स्वर्गे लोके ज्येये प्रतितिष्टति प्रतितिष्टति॥३४॥
He who knows this thus, having shaken off all sin, lives firmly seated in the endless, blissful and highest Brahman. He lives firmly seated.(34)
- **Com.—***This’ means ’the knowledge of Brahman as explained in ‘keneshitam’, etc., and highly eulogised in the text Brahmaha Devebhyo,” etc., and the source of all knowledge. Although it has been already said that by such knowledge one attains immortality, the fruit of the knowledge of Brahman is again stated at the end. ‘Sin’ means ’the seed of Samsara whose nature is ignorance, desire and karma.’ ‘Anante’ means ‘boundless.’ ‘Svarge loke’ means ‘in the Brahman who is all bliss’ and not in heaven because of the adjunct ‘boundless.’ It may be said that the word ‘boundless’ is used in its secondary sense. Therefore the Sruti adds: ‘Jyeye,’ ‘highest of all. The purport is that he is firmly seated in the unconditioned Brahman, i.e., does not again revert to Samsara [worldly existence].
Thus ends the Commentary of Sri Sankara Charya.
———:०ः———
Thus ends the Upanishad.
———00———
Mundakopanishad.
———o———
Sri Sankara’s Introduction.
——0——
OM TAT SAT.
——0——
Adoration to the Brahman. The mantra beginning with “Brahma Devanam" is one of the AtharvanaUpanishads. The Upanishad at its very commencement says how the knowledge therein contained was transmitted from preceptor to disciple and does this for the purpose of praising it. By showing how and with what great labour this knowledge was acquired by great sages as a means to secure the highest consummation, it extols knowledge to create a taste for it, in the minds of the hearers; for, it is only when a taste for knowledge is created by praising it, they would eagerly seek to acquire it. How this knowledge is related to emancipation, as a means to its end, will be subsequently explained in the passages commencing with ‘Bhidyate,’ etc. Having first stated here that the knowledge, denoted by the word " Apara Vidya" such
as Rig Veda, etc., and consisting merely of mandatory and prohibitory injunctions, cannot remove faults like ignorance, etc., which are the cause of Samsara, i.e., embodied existence and having, by the passages beginning with “Avidyayam antar vartamana", etc., shown a (marked) division of Vidya into Para andApara, it explains in the passages beginning with ‘Parikshya lokan,’ etc., the knowledge of Brahman(Brahmavidya) which is a means to the attainment of the highest (Para) and which can be attained only by the grace of the preceptor, after a renunciation of the desire for all objects whether as means or ends. It also declares often the fruits of this knowledge in the passages “He who knows Brahman becomes Brahmanitself " and “Having become Brahman while yet alive, all are freed.” Although knowledge is permitted to all in any order of life, it is the knowledge ofBrahman in a Sannyasin that becomes the means of emancipation; not the knowledge combined withkarma. This is shown by such passages as “Living the life of a mendicant" and “Being in the order of the Sannyasin,” etc. This also follows from the antagonism between knowledge and karma; it is wellknown to be impossible that the knowledge of the
identity of self with Brahman can be made to co-exist, even in a dream with karma (i.e., action). Knowledge being independent of time and not being the effect of definite causes cannot be limited by time.
If it be suggested that knowledge and karma can possibly co-exist as indicated by the fact that sages in the house-holder’s order have handed down knowledge, we say that this mere indication (linga) cannot override an obvious fact; for the co-existence of light and darkness cannot be brought about even by a hundred rules, much less by mere indications (linga) like these. A short commentary is now commenced of the Upanishad, whose relation to the end desired and whose result have been thus pointed out. This is named Upanishad; it may be either because it lessens the numerous evils of conception, birth, old age, disease, etc., in persons who take kindly to this knowledge of Brahman and approach it with faith and devotion; or, because it makes them reach Brahman; or, because it totally destroys the cause of Samsara, such as ignorance, etc.; thus from the several meanings of the root shad preceded by upani.
ओं। ब्रह्मा देवानां प्रथमः संबभूव विश्वस्यकर्ता भुवनस्य गोप्ता।
स ब्रह्मविद्यां सर्वविद्याप्रतिष्ठामथर्वाय ज्येष्ठपुत्राय प्राह॥१॥
Brahma was the first among the Devas, the creator of the universe, the protector of the world. He taught the knowledge of Brahman, on which all knowledge rests, to his eldest son Atharva. (1)
**Com.—**The word “Brahma” means “much grown," “great", as excelling all others in virtue, knowledge, freedom from desires and power.The word Devanammeans Indra and others,literally, those possessing “enlightenment." The word‘Prathama’ means “preeminent by attributes" or “at first.” Sambabhûvameans “became manifest well,” i.e., of free choice not like mortals who are born in Samsara, in consequence of their good and bad deeds; for, the Smritisays “He who is beyond the reach of the senses and cannot be grasped, etc.” Visvasya means of the whole universe.” Karta, creator’; Bhuvanasya, ’ of the world’ so created; gôpta, ‘protector’; the epithets for Brahma are for eulogising the knowledge. He, i.e.,Brahma whose greatness is thus celebrated. Brahma Vidyâm, ‘knowledge of the Brahman or the Paramatman’ because it is described as knowledge ‘by which one knows the undecaying and the true Purusha’; that knowledge is of the Paramatman; or Brahmavidya may mean knowledge taught by Brahma
the first born." Sarva vidya pratishtam means “that on which all knowledge rests for support"; because it is the cause of the manifestation of all other knowledge; or, it may be, because the one entity to be cognized by all knowledge is only known by this; for the Sruti says “by which, what is not heard becomes heard; what is not thought of becomes thought of; and what is not known becomes known.“The expression “on which all knowledge depends” is also eulogy. He taught this knowledge to his eldest son; as Atharva was created at the beginning, in one of the numerous creations made by Brahma, he is said to be his eldest son. To him, his eldest son, he taught.
अथर्वणे य़ां प्रवेदत ब्रह्माथर्वा तां पुरोवाचाङ्गिरे ब्रह्मविद्यां।
स भारद्वाजाय सत्यवहाय प्राह भारद्वाजोऽङ्गिरसे परावराम्॥२॥
That knowledge of Brahman which Brahma taught to Atharva, Atharva taught to Angira in ancient days; and he taught it to one of the Bharadvajafamily by name Satyavaha; and Satyavaha taught toAngiras the knowledge so descended from the greater to the less. (2)
**Com.—**That knowledge of Brahman, which Brahmataught to Atharva, the same knowledge thus acquired. from Brahma, Atharva in ancient days taught to one
named Angih; and this Angih taught it to one named Satyavaha of the line of the Bharadvaja; andBharadvaja taught it to Angiras, his disciple or his son. Paravaram, because it was acquired from superior by inferior sages; or, because it permeates the subject of all knowledge, great and small; the termPraha, i. e., taught should be read into the last clause.
शौनको ह वै महाशालोऽङ्गिरसं विधिवदुपसन्नः पप्रच्छ।
कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति॥३॥
Saunaka, a great grihasta, having duly approachedAngiras, questioned him " What is that, OBhagavanwhich being known, all this becomes known.”. (3)
**Com.—**Saunaka, the male issue of Sunaka. Mahasalah means “the great house-holder”; Angiras, i.e., the disciple of Bharadvaja and his own preceptor;Vidhivat means ‘duly’; i.e., according to the sastras;Upasannah means ‘having approached’; Paprachhameans questioned’; from “the approaching duly” mentioned just after the connection between Saunakaand Angiras, it should be inferred that in respect of the manner of approaching, there was no established rule among the ancients, before him. The attribute “duly” might have been intended either to fix a limit, or to apply to all alike, on the analogy of a lamp
placed amidst a house; for the rule about “the manner of approaching” is intended in the case of persons like us also. What did he say? “What is that? OhBhagavan, etc.” The particle nu expresses doubt.Bhagavo means O Bhagavan.’ All this" means everything knowable." Vijnatam means ‘specially known or understood.’ [Oh Bhagavan what is that which being known everything knowable becomes well-known]. Saunaka having heard the saying of good men that “when one is nown, he becomes the knower of all,” and being desirous of knowing that one in particular, asked in doubt “what is that, etc.”; or, having seen merely from a popular view, questioned. There are in the world varieties of pieces of gold, etc., which, though different are known by people in the world by the knowledge of the unity of the substance (gold, etc.); similarly “Is there one cause of all the varieties in the world, which cause being known, all will be well-known?” It may be said that when the existence of the thing is not known, the question “what is that, etc.,” is not appropriate and the question in the form “is there, etc.,” would then be appropriate; if the existence is established, the question may well be “what is that, etc.,” as in the
expression, “With whom shall it be deposited.” The objection is unsound; the question in this form is appropriate from fear of troubling by verbosity.
तस्मै स होवाच। द्वेविद्ये वेदितव्य इति ह स्म यद्ब्रह्मविदो वदान्त परा चैवापराच॥४॥
To him he said “There are two sorts of knowledge to be acquired. So those who know the Brahman say;namely, Para and Apara, i.e., the higher and the lower.(4)
**Com.—**Angiras said to Saunaka. What did he say? (He said) that there were two sorts of knowledge to be known. So indeed, do those who know the import of the Vedas and who see the absolute truth, say what these two sorts are; he says: Para is the knowledge of the Paramatman and Apara is that which deals with the means and the results of good and bad actions. It may be asked how, having to say what it was that Saunaka asked about in the question—“What being known one becomes omniscient,"Angiras stated what he was not asked about, by the passage “there are two sorts of knowledge, etc.” This is no fault; for the reply requires this order of statement. Apara vidya is ignorance and that ought to
be dispelled. When what is known is Apara vidya,i. e., the subject of ignorance, nothing can be known as it is. The rule is that after thus refuting the faulty theory, the true conclusion should be stated.
तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति।
अथ परा यया तदक्षरमधिगम्यते॥५॥
Of these, the Apara is the Rig Veda, the YajurVeda, the Sama Veda, and the Atharva Veda, thesiksha, the code of rituals, grammar, nirukta, chhandas and astrology. Then the para is that by which the immortal is known. (5)
Com.—**Of these, what Apara vidya is, is explained.Rig Veda, Yajur Veda, Sama Veda, and the AtharvaVeda, these four Vedas, the siksha, the code of rituals, grammar, nirukta, chhandas and astrology, these sixangas (of Vedas), all this is knowledge called Apara; now, knowledge called Para is explained. It is that by which the “immortal” as hereafter described is reached; for, the root gam, with adhi before it, generally means reach. Nor is the attainment of the highest, different from the sense of knowledge. The attainment of the highest is merely the removal of ignorance. They
mean the same thing. It may be asked how that Vidyacould be called para and a help to emancipation, if suchVidya be excluded by the Rig Veda, etc; for, the Smritisays “Those Smritis which are excluded by the Vedas, etc.” It will become unacceptable, because it sees wrongly and leads to no good results; and again theUpanishads will become excluded by the Rig Veda, etc., but if they are included in the Rig Veda, etc., a separate classification is useless. How then can it be called para? The objection has no force; for by the term “Vidya” is here meant the knowledge of a subject; by the term “Para vidya” is meant primarily in this context, that knowledge of the immortal which could be known through the Upanishads and not the mereassemblage of words in them; but by the term vidyais always understood the assemblage of words forming it. As the immortal cannot be realised by a mere mastery of the assemblage of words without other efforts, such as the approaching a preceptor and spurning all desires, etc., the separate classification of the knowledge of Brahman and its designation as Paravidya are proper.
यत्तदेद्रेश्यमग्राह्यमगोत्रमवर्णमचक्षुःश्रोत्रं तदपाणिपादम्।
नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनि परिपश्यन्ति धीराः॥६॥
That which cannot be perceived, which cannot be seized, which has no origin, which has no properties, which has neither ear nor eye, which has neither hands nor feet, which is eternal, diversely manifested, all-pervading, extremely subtle, and undecaying, which the intelligent cognized as the source of the Bhutas. (6)
Com.—**As in the matter of an injunction (vidhi) there is something to be done, as of the nature ofAgnihotra, etc., subsequent to the realization of its import, with the aid of many requisites (karaka), such as the doer, etc., there is nothing here to be done in the matter of the knowledge of the Brahman. It is accomplished simultaneously with the realization of the import of the text; for, there is nothing here except being centred in the knowledge revealed by mere words. Therefore, the Para vidya is here explained with reference to Brahman, as described in the text “that which cannot be perceived, etc."; what is to be explained is realized in the mind and referred to, as what is already known by the expression “that which";Adresyam means that cannot be perceived’, invisible,i. e., beyond the reach of all the intellectual senses; for, vision externally directed is the medium for the working of the five senses. Agrahyam means ’that
cannot be seized,’ i.e., not an object for the organs of action. Gôtram means ’line or source’; therefore Agotrammeans ‘unconnected with anything,’ for it has no source with which it can be connected. Varnah means “those which are described, i. e., properties of objects such as bigness, etc., whiteness, etc.; avarnam, ’that which has no properties’; the eye and the ear are organs found in all animals perceiving name and form. It is said to be achakshu srotram, because it has not these organs. From the attribute of intelligence, as inferred from the text “who knows all and everything of each”, it may be thought that it accomplishes its purpose, like people insamsara, with the aid of organs such as the eye, the ear, etc. This supposition is here avoided by the expression “having neither eye nor ear”; for the texts “he sees without eyes” and “hears without ears”, etc., are found; moreover, it has neither hands nor feet, i.e., has no organs of action; thus as it is neither grasped nor grasps, it is nitya, i.e., immortal. Vibhum, because it is diversely manifested in the form of living things from Brahma down to the immovable. Sarvagatam, i.e., all-pervading like the akas. Susukshmam,i.e., extremely subtle, because there is no cause like sound to make it gross; for, it is sound and the rest
that are the causes seriatim of the greater and greater grossness of the akas, wind and the rest; as they do not exist here, it is very subtle; again, it is avyayam,i.e., undecaying, because of its being what it was just stated to be; it does not decay, therefore, it is undecaying; for decay consisting in the diminution of limbs, as in the case of a body, is not possible in what has no limbs; nor is ‘decay’ consisting in the diminution of treasure possible as in the case of a king; nor is ‘decay’ in respect of attributes possible, because it has no attributes and is itself all. Yat, answering to this description. Bhutayonim, the source of all created things or elements, as earth is of all that is immovable and movable. Paripasyanti, see everywhere the Atman of all, i.e., the immortal Dhirah, the intelligent, i.e., those possessed of discernment; that knowledge by which this immortal Brahman is known is what is called Para vidya; this is the drift of the whole.
यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयः संभवन्ति।
यथा सतः पुरुषात्केशलोमानि तथाऽक्षरात्संभवतीह विश्वम्॥७॥
As the spider creates and absorbs, as medicinal plants grow from the earth, as hairs grow from the living person, so this universe proceeds from the immortal. (7)
*** Com*.—**It was said the immortal is the source of all created things. How it is the source is explained by well-known analogies; as is well-known in the world, the spider without requiring any other cause itself creates, i.e., sends out threads not distinct from its own body and again absorbs them itself, i.e., draws them into itself or makes them part of itself; as medicinal plants, i.e., from the corn plant to the immovable, not distinct from the earth, proceed from the earth, and as from the living person the hairs proceed different in nature from him; as in these illustrations, so here, i.e., in the circle of samsara, all the universe of the same and different nature proceeds from theakshara above described, without requiring any other cause; the statement of many analogies is to facilitate easy understanding of the meaning; universe which proceeds from the Brahman proceeds in this order and not all at once, like the throwing of a handful of apples.
तपसा चीयते ब्रह्म ततोऽन्नमभिजायते।
अन्नात्प्राणो मनः सत्यं लोकाः कर्मसु चामृतम्॥८॥
By tapas Brahman increases in size and from it food is produced; from food the prana, the mind, theBhûtas the worlds, karma and with it, its fruits. (8)
- **Com.—*This mantra is begun for the purpose of stating the fixed order of creation. ‘By tapas,’ by knowledge of how to create the Brahman which is the source of all created things; ‘increases,’ i.e., becomes distended, being desirous to create the world as a seed when sending out the sprout, or as a father desirous of begetting a son dilates with joy; from theBrahman thus extended by its omniscience, i.e., by its knowledge and its power of creation, preservation and destruction of the universe; Annam means ’that which is eaten or enjoyed’, i.e., the unmanifested (avyakritam) common to all in samsara is produced in the state fit for emancipation; and from the unmanifested", i.e., the “Annam” in the state fit for manifestation. Prana, i.e., Hiranyagarbha, the common cosmic entity, endowed with the power of knowledge and activity of the Brahman, the sprouting seed, as it were, of the totality of cosmic ignorance, desire, karma, and creatures and the Atman of the universe. “Is produced", should be supplied. From that pranathat which is called “mind” whose characteristic is volition, deliberation, doubt, determination, etc., is produced ; and from that mind whose essence is volition, etc., what is called satyam,
i.e., the five elements such as the akas, etc., are produced and from the five elements called satya, the seven worlds, the earth, etc., are produced in the order of the globes; and in them karma, for the living beings, man, etc., according to caste and the order of life, is produced; and with karma as the cause, its fruits.As long as karma is not destroyed, even by hundreds of millions of kalpa, so long is its fruit not destroyed. Hence it is called Amritam.
यः सर्वज्ञः सर्वविद्यस्य ज्ञानमयं तपः।
तस्मादेतद्ब्रह्म नाम रूपमन्नं च जायते॥९॥
From the Brahman who knows all and everything of all and whose tapas is in the nature of knowledge, this Brahma, name, form and food are produced. (9)
**Com.—**By way of concluding, what was already stated the mantra says as follows: ‘Yah,’ above described and named akshara; Sarvajna means he who knows all, who knows all things as a class.Sarvavid, i.e., who knows everything in particular; whose tapas is only a modification of knowledge, consists in omniscience and is not in the nature of modification. From him so described, omniscient, this, i.e., manifested Brahman by name Hiranyagarbha, is produced. Again name, such as ‘This is Devadatta and Yajna-
datta, etc.’; and form such as this is white, blue, etc., and food such as corn, yava, etc., are produced in the order stated in the last text; thus there is no inconsistency.
————o————
Here ends the commentary
on the first part of the
first Mundaka.
————o————
Mundakopanishad
————o————
PART. II.
————
तदेतत्सत्यं मन्त्रेषु कर्माणि कवयो यान्यपश्यंस्तानि त्रेतायां बहूधा सन्ततानि ।
तान्याचरथ नियतं सत्यकामा एष वः पन्थाः सुकृतस्य लोके॥१०॥
The various karma which seers found in the mantrasare true and were much practised in the Treta age; practise them always with true wishes. This is your way to the attainment of the fruits of karma.(10)
**Com.—**By the text the Rig Veda, the Yajur Veda, etc., all Vedas with their angas (appendages) have been stated to be apara vidya; and para vidya has been specifically stated to be that knowledge by which the akshara described in the text beginning with “That which cannot be perceived, etc,.” and ending with “Name, form and food are produced”, is known. Hereafter, the next text is begun to distinguish between the bondage of samsara and emancipation, the
subjects of these two sorts of knowledge respectively. Of these, the subject of apara viyda is samsara which consists in the variety of action, its means such as doer, etc., and its results, is without beginning or end, and being misery in its nature, should be discarded by every embodied being; and in its entirety it is of an unbroken connection like the stream of a river. The subject of para vidya is emancipation which consists in the cessation of samsara, which is beginningless, endless, undecaying, immortal, deathless, fearless, pure and clear and is nothing but being centred in self and transcendant bliss without a second; first it is attempted to elucidate the subject of apara vidya; for, it is only when it is seen that it is possible to get disgusted with it; accordingly it will be said later on “Having examined the world attained by karma”; and as there can be no examination of what is not presented to the view, the text shows what it is. ‘Satyam, True." What is that? Mantreshu, in the Vedas known as Rig, Yajur, etc. ‘Karmani,Agnihotra and the rest disclosed by texts of the Vedas; ‘Kavayah,’’ seers like Vasishtha and ‘others’. Apasyanhave seen. This is true because they are the unfailing means of accomplishing the objects of man.These enjoined by the Vedas and seen by the Rishis were done
in diverse ways by the followers of karma. Tretayam, i.e., wherein there is the combination of the threeVedas of the three modes of rites performed with the aid of a hota, adhvaryu and udgata, or it may mean that they were generally performed in the Treta age. Therefore, you should do them always; “Satyakamah”‘wishing for those fruits which they can bear.‘This is your route for the attainment of the fruits of Karma.Sukritasya, performed by you; Loka is what is found, or enjoyed; hence the fruits of Karma are denoted by the word “Loka.” The meaning is that, to attain them, this is the route. These Karma, Agnihotra and the rest enjoined in the Vedas form the road, i.e., the means for the attainment of the necessary fruits.
यदा लेलायते ह्यर्चिः समिद्धे हव्यवाहने।
तदाज्यभागावन्तरेणाहुतीः प्रतिपादयेत्॥११॥
When the flame of the fire burning high is moving, then one should perform the oblations in the space between the portions, where the ghee should be poured on either side.(11)
**Com.—**Of the various kinds of karma, agnihotra is first explained to show what it is, because it is the first of all karma. How is that to be performed? When
the flame moves, the fire being well fed by fuel, then in the flame so moving between the portions where quantities of ghee are poured on either side, i.e., in the place called avapasthana one should throw the oblations intending them for the devata. As the same has to be done during many days the plural oblations is used. This karma marga which consists in properly offering the oblations, etc., is the road to the attainment of good worlds but it is not easy to do that properly and the impediments are many.
यस्याग्निहोत्रमदर्शमपौर्णमासमचातुर्मास्यमनाग्रयणमतिथिवर्जितं च।
अहुतमवैश्वदेवमाविधीना हुतमासप्तमांस्तस्य लोकान्हिनस्ति॥१२॥
He whose agnihotra is without Darsa, without Paurnamasa, without Chaturmasya, without agrayana, without atithi (guests) and without oblation is withoutvaisvadeva, or irregularly performed, destroys his worlds till the seventh. (12)
***Com.—***How is that so? ‘Without Darsa’, without ritual named Darsa; for, one who performs agnihotra should necessarily perform Darsa; though connected with agnihotra (as a part of it) it becomes as it were an attribute of agnihotra. The drift is Agnihotrawithout Darsa performed. The expressions “without
paurnamasa, etc., as attributes of agnihotra should be similarly noted; for, all are equally the angas(parts) of agnihotra. ‘Without Paurnamasa,’ devoid of the Paurnamasa ritual. “Without Chaturmasya,’ devoid of the Chaturmasya ritual. ‘Without agrayana’, devoid of the agrayana ritual which is to be performed in autumn, etc.; similarly without atithi’, devoid of the daily propitiation of guests; ‘ahutam’, oblation not offered well by himself at the time for agnihotra. “Without vaisvadeva”, like “without Darsa”, meansdevoid of the vaisvadeva ritual. Is “irregularly performed,’ oblation though offered, not offered in the proper manner. What such karma, as agnihotra illperformed or not performed at all, leads to, is stated immediately after. Till the seventh’, inclusive of the seventh. ‘His,’ of the doer. Destroys the seven worlds of the doer’, seems to destroy; because only the trouble taken is the fruit; for, it is only whenkarma is properly performed, the seven worlds beginning with Bhu and ending with satya are obtained as result, according to the fruition of the karma. These worlds are not obtainable by agnihotra and otherkarma, performed as just abovestated and they are
therefore said to be as it were destroyed; but the
mere trouble is ever present; or, it may be construed to mean that the three ancestors (the father, the grand-father and the great-grand-father) and the three descendants (the son, the grandson and the great-grandson) connected by the offer of oblations do not confer any benefit on his soul by virtue of the agnihotraand the rest, performed as above stated.
काली कराली च मनोजवा च सुलोहिता या च सुधूम्रवर्णा।
स्फुलिङ्गिनी विश्वरुची च देवी लेलायमाना इति सप्त जिह्वाः॥१३॥
Kali, karali, also manojava, sulothia, sudhumravarna, sphulingini, and visvaruchi are the seven moving tongues of fire.
**Com.—**The seven tongues of the (flaming) fire, from kali down to visvaruchi, are intended to swallow the oblations thrown on it.
एतेषु यश्चरते भ्राजमानेषु यथाकालं चाहुतयोह्याददायन्।
तन्नयन्त्येताः सूर्यस्य रश्मयो यत्र देवानां पतिरेकोऽधिवासः॥१४॥
Him who performed karma (agnihotra) in the bright flames at the proper time, these oblations, performed by him, conduct through the rays of the sun where the Lord of the Devas is sole sovereign.(14)
**Com.—**The agnihotri who performs the karma,agnihotra and the rest, in these different bright
tongues of the fire, at the time fixed for the performance of the karma, these oblations (performed by him) becoming so many rays of the sun conduct him to Heaven, where Indra, Lord of the Devas, singly rules over all. ‘Adadayan,’ taking (the sacrificer).
एह्येहीति तमाहुतयः सुवर्चसः सूर्यस्य रश्मिभिर्यजमानं वहन्ति।
प्रियावाचमभिवदन्त्योऽर्चयन्त्य एष वः पुण्यः सुकृतो ब्रह्म लोकः॥१५॥
These oblations shining bright carry the sacrificer through the rays of the sun bidding him welcome, propitiating him and greeting him with pleasing words. This is the well-laid path of virtue leading to Brahmaloka.(15)
Com.—**How these carry the sacrificer through the sun’s rays is now explained; calling “come, come,” these bright oblations greeting him with pleasant words, i.e., with words of praise, etc., and propitiating him, i. e., addressing him with such pleasing words, as “this is your virtuous and well-laid road toBrahmaloka, the fruits of your deeds.” The wordBrahmaloka by the force of the context means*“Svarga* or Heaven*.”*
प्लवा ह्येते अदृढा यज्ञरूपा अष्टादशोक्तमवरं येषु कर्म।
एतच्छ्रोयो येऽभिनेदन्ति मूढा जरामृत्युं ते पुनरेवापि यन्ति॥१६॥
The eighteen persons necessary for the performance of sacrifice are transitory and not permanent and karmain its nature inferior, has been stated as resting upon these. Those ignorant persons who delight in this, as leading to bliss, again fall into decay and death.(16)
**Com.—**This karma, devoid of knowledge, bears but this much fruit and being accomplished by ignorance, desire and action, is sapless and is the source of misery. Therefore it is condemned. “Plava” means ’ephemeral’ because these are adridha, i.e., not permanent. Yajnarupa, the forms of sacrifice, i.e., necessary for the performance of the sacrifice. Eighteen in number, consisting of the sixteen Ritviks, the sacrificer and his wife. Karma stated in the sastrasdepends on these. Avaram karma, i.e., mere karmadevoid of knowledge; and as the performance of karmawhich is inferior depends on these eighteen who are not permanent. The karma done by them and its fruit are ephemeral, as, when the pot is destroyed, the destruction of milk, curd, etc., in it, follows. This being so, those ignorant persons who delight in this karma as the means of bliss, fall again into decay and death, after staying some time in Heaven.
अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितं मन्यमानाः।
जङ्घन्यमानाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः॥१७॥
Being in the midst of ignorance and thinking in their own minds that they are intelligent and learned, the ignorant wander, afflicted with troubles, like the blind led by the blind.(17)
**Com.—**Moreover, being in the midst of ignorance, i.e., being utterly ignorant and thinking in their own minds “we alone are intelligent and have known all that should be known.” Thus flattering themselves, the ignorant wander much afflicted by old age, sickness and a lot of their troubles, being devoid of vision as the blind in this world, going the way pointed out by persons, themselves blind, fall into ditch and brambles.
अविद्यायां वहुधा वर्तमाना वयं कृतार्था इत्यभिमन्यन्ति वालाः।
यत्कर्मणो न प्रवेदयन्ति रागात्तेनातुराः क्षीणलोकाश्च्यवन्ते॥१८॥
The ignorant following the diverse ways of ignor ance, flatter themselves that their objects have been accomplished. As these followers of karma do not learn the truth owing to their desire, they grow miserable and after the fruits of their karma are consumed, fall from Heaven.(18)
Com.—**The ignorant acting diversely according to ignorance, flatter themselves that they have achieved what they should. This being so, the followers ofkarma do not learn the truth as they are assailed with the desire for the fruits of karma; they grow miserable for that reason and fall from heaven after the fruits of their karma are consumed.
इष्टापूर्तं मन्यमाना वरिष्ठं नान्यच्छ्रेयो वेदयन्ते प्रमूढाः।
नाकस्य पृष्ठे ते सुकृतेऽनुभूत्वेमं लोकं हीनतरं वा विशन्ति॥१९॥
These ignorant men regarding sacrificial and charitable acts as most important, do not know any other help to bliss; having enjoyed in the heights of Heaven the abode of pleasures, they enter again into this or even inferior world.(19)
Com.—"Ishtam,” karma enjoined by the Srutis as sacrifices, etc. “Purtam,” karma enjoined by Smritissuch as the digging of pools, wells, tanks, etc. Regarding these alone as the most important aids to the attainment of human objects, these ignorant men, being infatuated with attachment to their sons, cattle and ralatives, do not know the other called ‘knowledge of self’ which is the help to bliss. Having enjoyed in the top of heaven—the place of pleasures—the fruits of
their karma, they enter again into this world of men or even inferior world, such as the world of horizontal beings, hell, etc., according to the residue of theirkarma.
तपःश्रद्धे ये ह्युपवसन्त्यरण्ये शान्ता विद्वांसो भैक्षचर्यां चरन्तः।
सूर्यद्वारेण ते विरजाः प्रयान्ति यत्रामृतः स पुरुषुो ह्यव्ययात्मा॥२०॥
But they who perform tapas and sraddha in the forest, having a control over their senses, learned and living the life of a mendicant, go through the orb of the sun, their good and had deeds consumed, to where the immortal and undecaying purusha is. (20)
**Com.—**But those who possess the knowledge contrary to that of persons previously mentioned, i.e., the hermits of the forest and the Sanyasins. Tapah,’ the karma enjoined on one’s order of life. “Sraddha,’ the worship of the Hiranyagarbha and other deities.Upavasanti, follow: ‘Aranye,’ living in the forest. ‘Santah,’ having control over the group of senses. ‘Learned’ includes also house-holders who possess chiefly knowledge, living by begging; because, they have nothing to call their own. ‘Living on alms’ is connected with ’living in the forest.’ ‘Through the orb of the sun,’ through the northern route indicated
by the sun. Virajah, their good and bad deeds being consumed. ‘Prayanti,’ go with excellence. Where,’ to Satyaloka where the immortal Purusha, the first born, undecaying Hiranyagarbha is. ‘Undecaying,’ because he lives to the end of samsara. With this, end the movements within the pale ofsamsara attainable, through apara vidya. If it be said that some regard this as emancipation, we say it is not so, because of the Srutis, All his desires are even here absorbed’ and ’those intelligent persons whose mind is concentrated reach the all-pervading, on all sides and enter into everything, etc.,’ and because of the mention of emancipation being irrelevant in this context; for, in the course of treating of theapara vidya, there is no pertinency of emancipation being brought in. The consumption of karma spoken of is only relative; all the result of the apara vidyabeing in the nature of ends and means and diversified by the difference of acts, requisites and fruits and partaking of duality is only this much, which ends with reaching Hiranyagarbha. Accordingly also it has been said by Manu speaking of the various stages within samsara from the immovable upwards: ‘The wise consider this a high and pure stage to attain the world
of Brahma, the Prajapatis (creators), virtue, mahatand avyakta.
परीक्ष्य लोकान्कर्मचितान्ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन।
तद्विजानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम्॥१॥
Let a Brahmin having examined the worlds produced by karma be free from desires, thinking, there is nothing eternal produced by karma’; and in order to acquire the knowledge of the eternal, let him Samid(sacrificial fuel) in hand, approach a perceptor alone, who is versed in the Vedas and centered in the Brahmаn.(21)
Com.—**Now, this is said for the purpose of showing that only the person thoroughly disgusted with allsamsara which is in the nature of ends and means, is entitled to acquire the para vidya. ‘Parikshya,’ well knowing that the subject of apara vidya consisting of the Rig, and other Vedas, performable by a person tainted with the defects of natural ignorance, desires and karma has been intended for a person possessed of such defects and after examining those worlds which are the fruits of such karma performed, attainable by the northern and southern routes and these others such as Hell, the world of beasts and the world of departed
spirits, which are the result of the vices of not performing the prescribed karma and performing the forbiddenkarma; after having examined these worlds with the aid of experience, inference, analogies and agamas, i.e., determined the true nature of all these worlds attainable by one, within the pale of samsara, beginning from the avyakta down to the immovable, manifested and unmanifested in their nature, productive of each other like the seed and its sprout, agitated by a hundred thousand troubles, fragile like the womb of the plantain, similar in kind to illusion, the waters of the mirage, the shape of cities formed by the clouds in the sky, dreams, water-bubbles and foam and destroyed every moment and discarding all these as being produced by good and bad deeds and acquired by karmainduced by the faults of ignorance and desire. The word ‘Brahmana’ is here used because the Brahmin is specially competent to acquire the knowledge of Brahman through wholesale renunciation. What he should do after examining these worlds is explained. ‘Nirvedam,’ the root vid with the prefix nih is here used in the sense of freedom from desires. The meaning is that he will get disgusted. The mode of disgust is thus shown: ‘Here,’ in samsara there is nothing which
is not made; for, all worlds produced by karma are transitory. The meaning is: there is nothing eternal; for all karma is help to what is merely transitory. All that is produced by karma is one of four kinds, that which is produced, that which is reached, that which is refined and that which is modified; beyond this nothing can be done by karma. But I am a seeker after that consummation which is eternal, immortal, fearless, changeless, immovable and constant; but not after one of a contrary nature; of what use therefore iskarma which is full of trouble and which leads to misery? Thus disgusted, the Brahmin should, for knowing that abode which is fearless, full of bliss, not made, and eternal, only approach a preceptor, possessing attributes such as control of mind, control of the external senses and mercy, etc., (the force of the word ‘alone’ is to show that even one versed in the recital of thesastras should not independently by himself seek the knowledge of the Brahman) with a load of Samid in his hand. ‘Srotriyam,’ versed in the recital of the Vedasand the knowledge of its import. ‘Brahmanishtham’; like japanishtha and taponishthu, this word means ‘one who is centred in the Brahman devoid of attributes and without a second, after renouncing all karma; for, one
performing karma cannot be centred in the Brahmanon account of the antagonism between karma and the knowledge of the Atman. Having duly approached the guru, let the Brahmin propitiate him and question him about the true and immortal Pursha.
तस्मै स विद्वानुपसन्नाय सम्यक्प्रशान्तचित्ताय शमान्विताय।
येनाक्षरं पुरुषं वेद सत्यं प्रोवाच तां तत्वतो ब्रह्मविद्याम्॥२२॥
To him who has thus approached, whose heart is well subdued and who has control over his senses, let him truly teach that Brahmavidya by which the true immortal purusha is known.(22)
Com.—‘He,’ the learned preceptor who knows theBrahman; ‘Upasannaya,’ who has approached him. ‘Samyak, i.e., well, according to the sastras; ‘Prasanta chittâya, i.e., whose heart is subdued, who is free from such faults as pride, etc. ‘Samanvitaya,’ who has control also over the external senses, i.e., who has turned away from everything in the world. “By which knowledge,’ by the para vidya, ’ Aksharamthat which has been described as imperceivable, etc., and denoted by the word Purusha, because it is all pervading; or, because it is seated in the city of the body. ‘Satyam,’ the same, because it is truth in its
nature. ‘Akshara,’ because it knows no decay, because it is scathless, and because it knows no destruction. ‘Veda’ means know.’ The meaning is ’let him teach that knowledge of the Brahman, as it should be taught. This is the duty of also the preceptor, that he should make the good pupil duly approaching him, cross the sea of ignorance.
———o———
Here ends the commentary on
the second part of the
First Mundaka.
———o———
Here ends the First Mundaka.
SECOND
Mundakopanishad.
———o———
PARTI.
———
तदेतत्सत्यं यथा सुदीप्तात्पावकाद्विस्फुलिङ्गाः सहस्रशः प्रभवन्ते सरूपाः।
तथाक्षराद्विविधाः सोम्य भाषाः प्रजायन्ते तत्र चैवापि यन्ति॥१॥
This is true; as from the flaming fire issue forth, bythousands, sparks of the same form, so from the immortal proceed, good youth, diverse jivas and they find their way back into it. (1)
Com.—**Everything made, asthe result of aparavidya has already been stated.That entity known asPurusha from which samsara derives its strength, from which, as its immortal source, it proceeds and into which it is again absorbed is true; the subsequent portion of the book is begun for the purpose of explaining him, who being known, all will become known and who is the subject of ‘Brahmavidya. The satyam or truth which is the subject of the apara vidya and which is in the nature of the fruits of karma is only relatively true; but this which is the subject of para vidya is
absolutely true, being defined as absolute existence. This satyam is real, being the subject of knowledge; the other satyam is false, being the subject of ignorance. How could men directly cognize the immortal and realPurusha, seeing that it is altogether beyond the reach of direct perception. To this end, the Sruti gives anexample: ‘As from the fire well-fed sparks, i.e., particles of fire issue forth by thousands like fire in their form; so, from the immortal abode described, diversejivas, diverse because of the difference of conditions, i.e., in their various bodies, come into existence. Just as from akas, the spaces enclosed as it were within the limits of a pot, etc.’ As these spaces undergo varieties corresponding to the varieties of their conditions such as pot, etc., so also the jivas according to the varieties of their bodies created by names and forms. The jivasare absorbed into the immortal purusha when the bodies conditioning them cease to exist, as the various cavities cease to exist, when the pot, etc., cease to exist. As the origin and destruction of the various cavities in the akas are due to its being enclosed in a pot, etc., so also the cause and the absorption of thejiva are due to the akshara, being conditioned by bodies bearing names and forms.
दिव्यो ह्यमूर्तः पुरुषः सवाह्याभ्यन्तरो ह्यजः।
अप्राणो ह्यमनाः शुभ्रो ह्यक्षरात्परतः परः॥२॥
He is bright, formless, all-pervading, existing without and within, unborn, without prana, without mind, pure and beyond the avyakrita, which is beyond all.(2)
Com.—**With a view to describe the nature of thatakshara, i.e., which is beyond what is known as avyakrita (the unmanifested), the seed of all name and form and transcending its own modifications which is devoid of all varieties of conditions and bereft of all forins like the akas and which is capable of being only negatively defined, the text says thus. ‘Divyah,’ bright, being self-resplendent, or born of itself or distinct from all that is wordly. ‘Hi’, because; amurtah, having no form of any kind. ‘Purusha,’ allpervading or seated in the city of the body. ‘Sabahyabhyantarah’ means ’existing both without and within.” Unhorn’ is not born of anything,’ i.e., neither from itself nor from any other, there being no other, from which it could be born. As wind, etc,, in the case of water bubbles, and as the pot, etc., in the case of the different cavities of akas, so modifications of things, have birth for their source, and all these
modifications are denied when birth is denied. The drift is that he is both without and within, unborn and therefore undecaying, immortal, changeless, constant and fearless. Though he appears to be in the various bodies with prana, with mind, with senses and with their objects owing to the ignorance of those who perceive difference of conditions, such as bodies, etc., as they see in the akas the colour etc., of the surface; but still to those who see the reality, he is without prana, etc.; he is without prana, i. e., in whom the mind, which has various active powers and whose characteristic is motion, does not exist. He is without mind because in him the mind with its various powers of knowledge and with its characteristics of voltion, etc., does not exist. It should be understood that of him are denied the varieties of winds such asprana, the active sensory organs, their objects and accordingly intelligence, mind, the organs of knowledge and their objects. Accordingly, another Sruti says ‘It seems to think and move.’ He is subhra or pure, because both these conditions are thus denied of him. The Akshara which is beyond all, the Avyakritawhose nature is indicated as the seed condition of all name and form, as it is known to be the seed of all
effects and causes; param’ because the aksharaknown as avyakrita is in its condition above all its modifications. The Purusha is beyond even this unmanifested akshara, i.e., not subject to any conditions. In whom is the akshara known asakas with all the objects of duality strung together as warpand woof. How then could it be said to be without prana, etc? If prana, etc., existed as such in their own forms before their creation like the purusha, then the purusha can be said to be with prana because of their then existence; but they, the prana, etc., do not, like the purusha, exist in their own forms, before their creation. So the highest purusha is withoutprana, etc..
एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च।
खं वायुर्ज्योतिरापः पृथिवी विश्वस्य धारिणी॥३॥
From him are born the prana, the mind, all the sensory organs, the akas, the wind, the fire, water and the earth which supports all.(3)
Com.—**As Devadatta is said to be ‘aputra’ when a ‘putra’ is not born to him, so it is explained how it is said in this connection that in the case of the purushathe prana, etc., do not exist; because from thispurusha alone viewed as conditioned by the seed of
name and form is born the prana, the modification of the object of ignorance, a mere name and in its nature a non-entity; for, another Sruti says “The name is mere speech, a modification and a falsehood’; by prana, which is an object of ignorance and a falsehood, the highest cannot be said to be possessed of it (prana), as a sonless man cannot be said to have a son, by a son seen in dreams; similarly the mind, all the sensory organs and their objects are born of this. Therefore, that he is really without prana, etc., is established. It should be known that just as these prana, etc., did not really exist before the creation, so, even after absorption as the organs, the mind and the senses, so thebhutas which are the causes of the bodies and objects. ‘Kham,’ the akas, the air internal and external, of various kinds such as avaha, etc.; ‘Jotihi’, fire. ‘A’pah’, water. Prithivi,’ earth. Visvasya,” of all. All these whose attributes are sound, touch, form, taste and smell and which are respectively formed by the combination of the latter with the previous attributes are born of him. Having briefly stated the immortal, unconditioned, eternal Purusha, the object of para vidya, by the text “Bright, formless, etc.,’ theSruti next proceeded to explain his nature in detai।
and at length. It is only when a thing is explained briefly and at length it becomes capable of being easily understood as if explained by Sutras and by their commentaries.
अग्निमूर्धा चक्षुषी चन्द्रसूर्यौ दिशः क्षोत्रे वाग्विवृताश्च वेदाः।
वायुः प्राणो हृदयं विश्वमस्य पद्भयां पृथिवी ह्येष सर्वभूतान्तरात्मा॥४॥
This is he, the internal atman of all created things whose head is agni, whose eyes are the sun, and the moon, whose ears are the four directions, whose speeches are the emanated Vedas, whose breath is vayu, whose heart is all the universe and from whose feet the earth proceeded.(4)
**Com.—**This text is intended to show that the viratpurusha within the globe, who is born of Hiranyagarbha the first born, is born only and a modification, of this purusha, though apparently distanced by an intermediate principle. The text also describes him. ‘Agnihi, the deva loka or svarga, from the Sruti“This loka verily is Agni, O Gautama.’ ‘Murdha, head; whose eyes are the sun and the moon. The word “yasya’ (of whom) should be read in every clause. The word ‘asya’ subsequently occurring being converted into “yasya’ whose speech are the opened, i.e., celebrated
Vedas. ‘Hridayam, heart. ‘Visvam,’ the whole universe. The whole universe is only a modification of the mind for it is absorbed into the mind during sleep and because it issues from the mind when waking, like sparks of fire and from whose feet the earth was born; this deity, all-pervading, endless, the first embodied existence having for its body the three lokas is the interior atman of all created things; for, it is he who, in all created things, is the seer, the hearer, the thinker, the knower and who is the cause of all. It is next stated that all living beings who come into samsarathrough the five fires are also born of the same purusha.
तस्मादभिः समिधो यस्य सूर्यः सोमात्पर्जन्य ओषधयः पृथिव्यां।
पुमान्रेतः सिञ्चति योषितायां बह्वीः प्रजाः पुरुषात्संप्रसूताः॥५॥
From him the Agni (Dyu loka) whose fuel is the sun; from the moon in the Dyu loka, parjanya(clouds); from the clouds, the medicinal plant that grows on earth; from these, the male (fire) which sheds the semen on woman, thus gradually many living beings such as Brahmins, etc., are born of the Purusha.(5)
Com.—**From him,’ from the Purusha. ‘Agni,’ theDyu loka, a kind of abode for man. That Agni is
described, ‘Samidhah,’ fuel; for which the sun is, as it were, a fuel; for, it is by the sun that the Dyu loka is lighted. From the moon emerging out of the Dyu lokaparjanya, the second fire, is produced; and from theparjanya, the medicinal plants proceed, grow on earth; and from the medicinal plants offered to the purushafire serving as the material cause the man (fire) sheds semen on the woman (fire). Thus gradually from thepurusha are produced many living beings such as Brahmins, etc.; moreover, the helps to karma and their fruits also proceed from the Purusha.
तस्मादृचः साम यजूंषि दीक्षा यज्ञाश्व सर्वे क्रतवो दक्षिणाश्च।
संवत्सरश्च यजमानश्च लोकाः सोमो यत्र पवते यत्र सूर्यः॥६॥
From him the Rig, the Sama, the Yajur, Diksha, sacrifices, all Kratus, Dakshina, the year, the sacrificer and the worlds which the moon sanctifies and the sun illuminates.(6)
**Com.—**How? Tasmat,’ from the Purasha; ‘Richaḥthe mantras whose letters, feet and endings are determined and which are marked by Chhandas (metre) like the gayatri. Sama with its fivefold and sevenfold classification characterized by sthoba and other gita(music) Yajus,’ mantras in the form of sentences,
whose letters, feet and endings are determined by no rules. Thus the threefold mantras. ‘Diksha’, restrictions such as the wearing of a mounjee (a kind of cord), etc., imposed upon the performer (of a sacrifice).Yajnas,’ all sacrifices such as Agnihotra, etc. “Kratu’ sacrifices which require a yupa (i.e., sacrificial post). ‘Dakshinah,’ rewards distributed in sacrifice from a single cow up to unbounded whole wealth. ‘Year,’ stated time as a necessary adjunct of karma. ‘Yajamana’ the performer, i.e., the sacrificer. The worlds which are the fruits of his karma are next described which the moon renders sacred and where the sun shines”; these are attainable by the northern and southern routes and are the fruits of the karma performed by the knowing and the ignorant.
तस्माच्च देवा बहुधा संप्रसूताः साध्या मनुष्याः पशवो वयांसि।
प्राणापानौ व्रीहियवौतपश्च श्रद्धा सत्यं ब्रह्मचर्यं विधिश्च॥७॥
From him also the devas are variously born, thesadhyas, the men, the cattle, the bird, the prana and the apana, the corn and yava, tapas, devotion, truthBrahmacharya and injunction.(7)
**Com.—**Tasmat, ‘from him also, from the purusha. Variously,’ in various groups such as vasus, etc. Sampra
sutah, well born. Sadhyas, a species of Devas. Men those that are entitled to perform karma; cattle, both of the village and the forest. Vayamsi, birds. The food of men, etc., The Prana and the Apana; corn and yava, to be used for making havis (oblations).Tapas, both as an indispensable adjunct to karmawhose efficacy lies in the purification of the performer and as an independent means of attaining the fruits of karma. Devotion, that state of mind which precedes the mental calm and a belief in a future state necessary to the accomplishment of all human ends. Similarly, truth, i.e., avoiding falsehood and speaking out what has really happened, without harm to others. Brahmacharyam, absence of sexual intercourse. Injunction, the statement of what ought to be done.
सप्त प्रणाः प्रभवन्ति तस्मात्सप्तार्चिषः समिधस्सप्तहोमाः।
सप्त इमे लोका येषु चरन्ति प्राणा गुहाशया निहिताः सप्त सप्त॥८॥
From him are borne the seven pranas, the seven flames, their sevenfold fuel, the sevenfold oblation and these seven lokas where the pranas move, seven and seven in each living being lying in the cave, there fixed.(8)
**Com.—**Again the seven pranas, i.e., (organs of sense) in the head are born of this purusha alone. “Their
seven flames,’ their light which enlightens their objects. Similarly, the sevenfold fuel, their sevenfold objects; for, it is by these objects that the pranas, i.e., organs of sense are fed. “The sevenfold oblations’, the perceptions of the sevenfold objects; for, another Sruti says: “He offers the oblation which consists in the perception of the objects by the senses.” The seven lokas, i.e., the seats of the senses where the pranas move. The clause “where the pranas move” is intended to exclude the vital airs, i.e., prana, apana and the rest. ‘Lying in the cave,’ lying during sleep in the body or the heart. Fixed,’ fixed by the creator. ‘Seven and seven’, in every living thing. The meaning of the context is that all karma performed by knowing men who propitiate their Atman and the fruits of suchkarma as well as the karma performed by the ignorant and their means and fruits; all these proceed only from the highest and the omniscient purusha.
अतः समुद्रा गिरयश्च सर्वेऽस्मात्स्यन्दन्ते सिन्धवः सर्वरुपाः।
अतश्च सर्वा ओषधयो रसश्च येनैष भूतैस्तिष्ठते ह्यन्तरात्मा॥९॥
From him proceed the oceans and all the mountains and the diverse rivers; from him also, all the medicinal plants and taste, by which encircled by the Bhutas, i.e.,
gross elements, the intermediate Atman, i.e., subtle body is seated. (9)
Com.—**From him,’ from the purusha.‘The oceans’, all, the salt ocean, etc. ‘Mountains’, the Himalayas and the rest are all from this purusha.‘Syandante,’ flow. ’ Rivers’, such as the Ganges. ‘Sarvarupah,’ of many forms. From this purusha, also proceed, the medicinal plants, such as corn, yavapaddy, etc. Taste, sixfold such as sweetness, etc. ‘By which’, by which taste. ‘Bhutaih,’ by the five grossbhutas. ‘Pariveshtitah’, encircled. ‘Tishthate’, is seated. ‘The internal Atman’, the subtle body, so called, because it is the Atman, as it were, intermediate between the gross body and the soul proper.
पुरुष एवेदं विश्वं कर्म तपो ब्रह्म परामृतम्।
एतद्यो वेद निहितं गुहायां सोऽविद्याग्रन्थिं विकिरतीह सोम्य॥१०॥
The purusha alone is all this universe—Karmaand Tapas. All this is Brahman, the highest and the immortal who knows this as seated in the cavity of the heart, unties the knot of ignorance even here, Oh good looking youth!(10)
**Com.—**Thus, out of purusha, all this is born; therefore, as the Sruti says “The name is mere speech, a
modification and a falsehood and the purusha alone is true. Therefore all this is only purusha. The universe has no separate existence apart from purusha. Hence to the question propounded “O Bhagavan, by knowing whom, all this becomes known,” the answer has been given, i.e., when this purusha, the supremeAtman, the first cause is known, it becomes clear that all this universe is purusha and nothing else exists. except him. What then is this “all,” it is thus explained. Karma is of the nature of Agnihotra and the rest.Tapas, knowledge and the fruit due to it. By ‘all’ this much is meant. And all this is evolved out ofBrahman. Therefore everything is Brahman. He who knows that he himself is this Brahman the highest and the immortal placed in the hearts of all living beings, destroys the dense tendencies of ignorance.Iha, even while living and not merely after death.Soumya, good looking.
————O————
Here ends the commentary
on the first part of the
Second Mundaka.
————O————
SECOND
mundakopanishad.
———:०ः———
PART. II.
————
आविः सन्निहितं गुहाचरन्नाम मूहत्पदमत्रैतत्सर्पितम्।
एजत्प्राणनिमिषच्च यदेतज्जानथ सदसद्वरेण्यं परं विज्ञानाद्यद्वरिष्ठं प्रजानाम्॥११॥
Bright, well-fixed, moving in theheart, great and the support of all; in him is all thisuniverse centred,
what moves, breathes and winks. Know this which is all that has form and all that is formless, which is to be sought after by all, which is beyond the reach of man’s knowledge, and the highest of all. (11)
**Com.—**It is now explained how the akshara which is formless, could be known. A’vihi, bright, shining as the percipient of sound, etc., according to the Sruti, “It shines through its conditions of speech, etc.” It is seen in the heart of all living beings appearing there with the attributes of seeing, hearing, thinking, knowing, etc. This Brahman shining is Sannihita, i.e., well seated in the heart. It is celebrated as guhacha-
ran because it moves in the cavity in modes of seeing, hearing, etc. Great’, because it is greater than all.Padam, reached by all, because it is the seat of all objects. How is it said to be great, etc? Because inthe Brahman all this universe is centred as the various spokes are in the wheel-ring of the chariot. Ejat, moving, i.e., birds, etc; pranet, breathes, i.e., men, cattle, etc., having prana, apana, etc; and’ winks’, all that winks and all that winks not, from the force of the particle cha; this in which all is centred, know, O disciple, that that is your own atman; both sat andasat; for without it, sat and asat, that which has form and that which has not, i.e., the gross and subtle do not exist. Varenyam, covetable; because of all objects it is the only eternal entity. Param, distinct from, or, beyond; this is connected with the expression “knowledge of men” though remote; the meaning is that it is beyond the reach of wordly knowledge.Varishtham, the highest of all; because of all that is high, the Brahman is pre-eminently high, being free from all faults.
यदर्चिमद्यदणुभ्योणु च यस्मिन्लोकाऽनिहिता लोकिनश्च।
तदेतदक्षरं ब्रह्म स प्राणस्तदु वाङ्मनः। तदेतत्सत्यं तदमृतं तद्वेद्धव्यं सोम्य विद्धि॥१२॥
What is bright, what is smaller than the small, in what are centred all the world and those that live in them is this immortal Brahman. That is prana, that is speech and mind. That is true and immortal; good looking youth. Strike thy mind upon that which should be struck by the mind. (12)
Com.—**Besides it is archimat, bright, because it is by the light of the Brahman that the sun, etc., shine; again it is subtler than the subtlest (i.e.,) grain, etc. From the particle cha, it is suggested that it is bigger than the biggest, such as earth, etc. In whom all the worlds such as earth, etc., are fixed and men and the rest, inhabitants of those worlds;for allare wellknown to depend upon “Intelligence”, i.e., Brahman; this immortal Brahman on which all depend is prana, speech, mind and all the instruments. It is their internal intelligence for the whole combination ofprana, senses, etc., is dependent upon that intelligence, according to the *Sruti ‘*It is the prana of prana,etc. This immortal Brahman which is the internal intelligence of prana, etc., is true and, therefore, endless.Veddhavyam, should be seized by the mind. The meaning is that the mind should be concentrated upon the Brahman. This being so, O good looking
youth, strike that, i.e., concentrate your mind upon that Brahman.
धनुर्गृहीत्वौपनिषदं महास्त्रं शरं ह्युपासानिशितं संधयीत।
आयम्य तद्भावगतेन चेतसा लक्ष्यं तदेवाक्षरं सोम्य विद्धि॥१३॥
Having taken the bow furnished by the Upanishads, the great weapon—and fixed in it the arrow rendered pointed by constant meditation and having drawn it with the mind fixed on the Brahman, hit, good looking youth! at that mark—the immortal Brahman. (13)
Com.—**How that is hit is now explained. Dhanuh, the bow. Grihitva, having taken. Upanishadamborn in, i.e., well-known in the Upanishads. Mahastram, great weapon, i.e.. the arrow; fix the arrow; of what quality is stated. Upasanisitam, rendered pointed by constant meditation, i.e., purified; after fixing it and drawing it, i.e., having drawn the mind and the senses from their external objects and bending, i.e., concentrating them on the mark, for the bow here cannot be bent as by the hand; hit the mark—the immortal Brahman—above defined with thy mind, Oh good looking youth, engrossed by meditation upon theBrahman.
प्रणवो धनुः शरो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते।
अप्रमत्तेन वेद्धव्यं शरवत्तन्मयो भवेत्॥१४॥
The Pranava is the bow, the Atman is the arrow and the Brahman is said to be its mark. It should be hit by one who is self-collected and that which hits becomes, like the arrow, one with the mark, i.e., Brahman. (14)
Com.—**What the bow and the rest above referred to are, is explained. The Pranava, i.e., the syllable “Om” is the bow; as the bow is the cause of the arrow entering into the mark, so the syllable “Om” is the cause of theAtman entering into the Brahman; for it is only when purified, by the repetition of Pranava, that the Atmansupported by it becomes fixed in the Brahman without obstruction, as the arrow by the force of the bow is fixed in the mark. Therefore the Pranava is like a bow. The arrow is the Paramatman itself conditioned as the Atman having entered the body here, as the sun enters the water, as the witness of all states of consciousness. That, like an arrow, is discharged towards itself—the immortal Brahman. Therefore the Brahman is said to be its mark, because it is seen to be theAtman itself by those who fix their mind upon it as on a mark. This being so, the Brahman which is the
mark should be hit by one who is self-collected, i. e., who is free from the excitement caused by a thirst to get at external objects, who is disgusted with everything, who has conquered his senses and whose mind is concentrated. When that is hit, the Atman becomes like the arrow, one with the mark, i.e., the Brahman. Just as the success of the arrow is its becoming one with the mark, so the fruit here achieved is the Atmanbecoming one with the immortal Brahman by the dispelling of the notion that the body, etc., is theAtman.
यस्मिन्द्यौः पृथिवी चान्तरिक्षमोतं मनः सह प्राणैश्चसर्वैः।
तमेवैकं जानथ आत्मानमन्या वाचो विमुञ्चथामृतस्यैष सेतुः॥१५॥
He in whom the heaven, the earth, the antariksha(sky), the mind with the pranas are centred; know him to be the one Atman of all; abandon all other speech; this is the road to immortality. (15)
Com.—**As the “Immortal” cannot be easily grasped by the mind, the repetition is for the purpose of making it more easily cognisable. He, the immortalBrahman, in whom Dyouh, earth, and antariksha are centred, as also the mind with the other instruments; know him, O disciples as “the one,” the support of
all; the Atman, i.e., the internal principle of yourselves and all living beings; having known that, leave off all other speech of the nature of “Apara vidya” as also all Karma with their aids elucidated by it; for, this, i.e., the knowledge of the Atman is the road to the attaintment of emancipation, the bridge as it were by which the great ocean of Samsara is crossed, as another Sruti says “having known him thus, one travels beyond death; there is no other road to emancipation.”
अरा इव रथनाभौ संहता यत्र नाड्यः स एषोऽन्तश्चरते बहुधा जायमानः।
ओमित्येवं ध्यायथ आत्मानं स्वस्ति वः पराय तमसः परस्तात्॥१६॥
Where the nerves of the body meet together as the spokes in the nave of a wheel, this Atman is within it variously born; meditate upon “Om” as the Atman. May there be no obstacle to your going to the other side beyond darkness.(16)
**Com.—**Within the heart where all nerves running through the body meet together, as the spokes in the nave of the wheel, this Atman, spoken of, dwells within, as the witness of the states of consciousness, seeing, hearing, thinking, knowing and as it were, being variously born by the modifications of the mind, such
as anger, joy, etc; men in the world say ‘He has becomeangry, he has become “joyful”, according to the conditions of the internal sense (mind); meditate upon Atman having the syllable “Om” as your
support and imagining as stated. And it has been said “the preceptor who knows must instruct the disciples.” The disciples are those who being desirous to acquire the knowledge of the Brahman, have renounced Karma and taken the road to emancipation. The preceptor gives his benediction that they may attain the Brahman without hindrance; svasti vahparaya, let Him be without hindrance to your reaching the other shore. Parastat, beyond; beyond what? Beyond the darkness of ignorance, i. e., for the realisation of the true nature of the Atmandevoid of ignorance. He who should be reached after crossing the ocean of Samsara and who is the subject of the Para vidya.
यः सर्वज्ञः सर्वविद्यस्यैष महिमा भुवि दिव्येब्रह्मपुरे ह्येष व्योम्न्यात्मा प्रतिष्ठितः।मनोमयः प्राणशरीरनेता प्रतिष्ठितोऽन्न्ने हृदयं सन्निधाय तद्विज्ञानेन परिपश्यन्ति धीरा आनन्दरूपममृतं यद्विभाति॥१७॥
This Atman who knows all and all of everything and whose glory is so celebrated on earth is seated in
the akas of the bright city of Brahman. He is conditioned by the mind, is the leader of the prana and the body and is seated in food, i.e., the body fixing the intelligence (in the cavity of their heart).. The discerning people see by means of their superior knowledge on all sides the atman which shines, all bliss and immortality. (17)
**Com.—**Where He is, is now explained; the terms ‘sarvajna’ and ‘*sarvavit’*have already been explained. He is again described; by the expression “whose glory is this” is meant “whose glory is celebrated.” What is that glory? By whose commands stand supported the earth and the sky, by whose command, the sun and the moon always rotate as the flaming fire-brand. By whose command the rivers and the seas do not overstep their limits, whose command all that is moveable and immoveable likewise obey, whose commands in the same way, the seasons, the solstices, and the years do not transgress; by whose commands all karma, their performers and their fruits do not likewise go beyond their appointed time; that is his glory. Bhuvi, in the world. This Deva whose is all this glory and who is omniscient. Divye, bright, i.e., illuminated by all the states of consciousness. Brahma-
pure, in the lotus of the heart, so called because theBrahman is always manifesting himself there, in the form of intelligence. Vyomni, in the akas, within the cavity of the heart. He is perceived as if seated there; because, otherwise, motion to or from, or fixity in a place is not possible for him who is all-pervading like the akas. Manomaya, because seated in the heart, he is perceived only by the modifications of the mind. (Thus) conditioned by the mind. Leader of the pranaand the body, because he leads the prana and the body from one gross body into another body. Pratishthitah, fixed. Anne, in the food, i. e., in the body which is a modification of the food eaten and which growsand decays day by day. Hridayam, intellect.Sannidhaya, fixing—in the cavity of the lotus; for, the Atman is really seated in the heart and not in the food. Tat, the entity of theAtman. Vijnanena, by knowledge, thorough, produced by the teachings of the sastras and the preceptor, and arising from control of the mind, control of the senses, meditation, complete renunciation and freedom from desire. Paripasyanti, see on all sides full. Dhirah, the discerning. A’nandarupam,free from all dangers, miseries and troubles. Vibhati, shines much in one-self always.
भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः।
क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे॥१८॥
When he that is both high and low is seen, the knot of the heart is untied; all doubts are solved; and all his karma is consumed.(18)
**Com.—**The fruit of the knowledge of the Paramatman is stated to be the following. Loosened is “the knot of the heart,” i.e., the group of tendencies in the mind due to ignorance, the desire which clings to the intellect according to the Sruti “The desires which lie imbedded in the heart, etc.” This is attached to the heart (intellect) not to the Atman. Bhidyate, undergoes destruction; doubts regarding all knowable things have their solution—doubts which perplex worldly men up to their death, being (continuous) like the stream of the Ganges; of the man whose doubts have been solved and whose ignorance has been dispelled, such karma as was anterior to the birth of knowledge in this life, such as was performed by him in previous births and had not begun to bear fruit and such as was existing at the birth of knowledge come to an end; but not that karma which brought about thisbirth, for it had begun to bear fruit. He, “the omniscient”, not subject to samsara ; ‘both high and low,’
high as being the cause and low as being the effect; when he is seen directly as “I am he”, one attains emancipation, the cause of samsara being up-rooted.
हिरण्मये परे कोशे विरजं ब्रह्म निष्कलम्।
तच्छुभ्रं ज्योतिषां ज्योतिस्तद्यदात्मविदो विदुः॥१९॥
The stainless indivisible Brahman, the pure, the light of all lights is in the innermost sheath of golden hue. That is what the knowers of the Atman know.(19)
Com.—**The three following texts briefly elucidate the meaning already expressed. Hiranmaye, golden, i.e., full of light, or bright with intelligence and knowledge. The highest sheath’, sheath, as it were, of a sword; highest, because it is the place where “the Atman is realised as located” and because it is the innermost of all. Virajam, free from the taint of ignorance and all other faults.Brahma, because it is the greatest of all andAtman of all. Nishkalam, that from which the kalas had proceeded, i.e., devoid of parts; because it is untainted and devoid of parts, therefore it issubhram or pure. The light of all lights, whose light enlightens even those that illumine all other things such as fire, etc. The meaning is that the brightness of even the fire, etc., is due to the splendour of the
intelligence of the Brahman within; the light of theAtman is the highest light which is not illumined by other lights. ‘The knowers of the atman’, those discerning men who know the Self as the witness of the objective states of consciousness regarding sound and the rest; as it is the highest light, it is only those who follow (are in) the subjective state of consciousness, not others, who follow (are in) the perceptions of external objects, that know it.
न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः।तमेव भान्तमनुभाति सर्व तस्य भासा सर्वमिदं विभाति॥२०॥
The sun shines not there, nor the moon and the stars. Nor do these lightnings shine. How could this fire? All shine after him who shines. All this is illumined by his radiance. (20)
** Com.—**How that is the light of all lights is explained. The sun, though enlightening all, does not shine in, i.e., does not illumine the Brahman which is hisAtman; for, the sun illumines the whole universe other than the Atman with the light of the Brahman, but has not in himself the capacity to illuminate. Similarly neither the moon and the stars nor the lightning shines. How could this fire which is in the range of our vision? Why dilate? This universe which
shines, shines with the light of Him, the Lord of all, who shines being himself luminosity. Just as water and. the rest by their contact with fire, heat with the heat. of the fire, but not by their own inherent power, so all this universe, the sun and the rest shine with the light of the Brahman. As it is the Brahman alone that thus shines and shines with varying light in its diverse manifestations, itself luminosity, is inferred; for, that which is not itself light cannot illumine others as we see that pots, etc., do not illumine others and that the sun and the rest having light, illumine others.
ब्रह्मैवेदममृतं पुरस्ताद्ब्राह्म पश्चाद्ब्रह्म दक्षिणतश्चोत्तरेण।
अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठं॥२१॥
All this before is immortal Brahman; certainly all behind is Brahman; all to the south and to the north; all bellow and all alone stretched out, i.e., extended, all this is certainly Brahman, the highest. (21)
** Com.—**The statement, Brahman alone the light of lights is true and that all else is only its modification, a matter of speech is a mere name and falsehood first made and logically demonstrated at length (afterwards) is affirmed again as a conclusion by thismantra. That which is before us and which, in the eyes of the ignorant, appears to be not Brahman is certainly
Brahman. Similarly what is behind us; so, that to the south; so, that to the north; so, that below, and that above and all that is extended everywhere in the form of effect, appearing otherwise than Brahmanand possessed of name and form. Why say much? All this vast universe is Brahman certainly. All perception otherwise than as Brahman is mere ignorance, just as the perception of a serpent in a rope. The declaration of the Vedas is that the one Brahman alone is really true.
———:०ः———
Here ends the second part of the second
Mundaka.
———:०ः———
THIRD
Mundakopanishad,
———०———
PART I
.
———
द्वा सुर्पणा सयुजा सखाय समानं वृक्षं परिषस्वजाते।
तयोरन्यःपिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति॥१॥
Two inseparable companions of fine plumage perch on the self-same tree. One of the two feeds on the delicious fruit. The other not tasting of it looks on. (1).
** Com.—**The Para vidya has been explained, by which the immortal ‘purusha’ or the Truth could be known, by whose knowledge the cause of Samsara, such as the knot of the heart, etc., can be totally destroyed.Yoga which is the means to the realization of theBrahman has also been explained by an illustration “taking the bow and the rest.” Now the subsequent portion is intended to inculcate the auxiliary helps to that yoga, as truth, etc. Chiefly, the truth is here determined by another mode, as it is extremely difficult to realize it. Here, though already
done, a mantra (brief) as an aphorism is introduced for the purpose of ascertaining the absolute entity.Suparnau, two of good motion or two birds; (the “word Suparna” being used to denote birds generally);Sayujau inseparable, constant, companions; Sakhayau, bearing the same name or having the same cause of manifestation. Being thus, they are perched on the same tree (‘same,’ because the place where they could be perceived is identical). ‘Tree’ here means ‘body;’ because of the similitude in their liability to be cut or destroyed. Parishasvajate, embraced; just as birds go to the same tree for tasting the fruits. This tree as is well known has its root high up (i.e., inBrahman) and its branches (prana, etc.,) downwards; it is transitory and has its source in Avyakta (maya). It is named Kshetra and in it hang the fruits of thekarma of all living things. It is here that the Atman, conditioned in the subtle body to which ignorance, desire, karma and their unmanifested tendencies cling, and Isvara are perched like birds. Of these two so perched, one, i.e., kshetrajna occupying the subtle body eats, i.e., tastes from ignorance the fruits of karmamarked as happiness and misery, palatable in many and diversified modes; the other, i.e., the lord, eternal,
pure, intelligent and free in his nature, omniscient and conditioned by maya does not eat; for, he is the director of both the eater and the thing eaten, by the fact of his mere existence as the eternal witness (of all); not tasting, he merely looks on; for, his merewitnessing is direction, as in the case of a king.
समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः।
जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः॥२॥
On the self same tree, the Jiva drowned as it were and perplexed, grieves owing to helplessness. But when he sees the other, the lord who is worshipped by all, and his glory, he becomes absolved from grief. (2).
** Com.—**In this state of things, the Jiva, i.e., the enjoyer occupying the body as above described, under the heavy load of ignorance, desire and thirst for the fruits of Karma, etc., sinks down like a bottle-gourd in the waters of the sea, is convinced beyond doubt that the body is the atman and thinking that he is the son of this man or the great-grandson of that, lean or stout, with or without good qualities, is enjoying or suffering, and that there is none but him, is born, dies, is united with and parted from relations and kinsmen; therefore, he grieves from helplessness thus: “I am good for nothing; I have lost my son; my wife is dead; what
avails my life” and so forth and is subject to anxiety from ignorance owing to numerous kinds of troubles; but when thus constantly degenerating in births, ofpretas, beasts, men and the like, he happens, owing to the result of pure deeds stored up in many (previous) births to be instructed in the path of Yogaby some preceptor surpassingly compassionateand being qualified by abstinence from giving pain, truth speaking, continence, complete renunciation and control over the internal and external senses and with his mind concentrated, finds by dint of meditation, the other who is approached by different paths of Yogaand by the followers of Karma distinct from him, conditioned in the body, not subject to the bondage ofSamsara, unaffected by hunger, thirst, grief, ignorance, decay and death and lord over all the universe and thinks thus: “I am the atman, alike in all, seated in every living thing and not the other, the illusory atman, enclosed under conditions created by ignorance and this glory—this universe is mine, the lord of all,” then he becomes absolved from grief, i.e., is released entirely from the ocean of grief, i.e., his object is accomplished.
यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम्।
तदा विद्वान्पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति॥३॥
When the seer sees him of golden hue, the creator, lord, Purusha, and the source of (Apara) Brahma, then the knower, having shaken off all deeds of merit and sin, attains supreme equality, being untouched with stain. (3)
** Com.—**Another mantra also conveys the same meaning at length. Yada, when; Pasyaha, one who sees, i.e., a learned man, i.e., a man of practice. Rukmavarnam, of self-resplendent nature, or, of imperishable brightness as that of gold. Creator,’ of all the universe; ‘Brahmayonim’ the Brahman who is the source of the manifested Brahman. When he sees the Brahman thus, then the learned man shaking off, or burning away good and bad deeds, forming a bondage to their root and being unaffected, i.e., freed from grief, attains that supreme equality which is
identity with theBrahman. The equality in matters involving duality is certainly inferior to this.
प्राणो ह्येष यः सर्वभूतैर्विभाति विजानन्विद्वान्भवते नातिवादी।
आत्मक्रीड आत्मरतिः क्रियावानेष ब्रह्मविदां वरिष्ठः॥४॥
This is, indeed, Prana, i.e., Isvara, shining variously with all living beings. Knowing him, the wise man becomes not a talker regarding anything else. Sporting
in self, delighted in self and doing acts (enjoined), this man is the best of those who know the Brahman.
(4)
** Com.—**Again this Isvara is the prana of prana. This, now treated of. ‘All living things,’ from theBrahman down to the worm. The instrumental case in “Sarvabhutaih” has the force of “thus become.” The meaning is existing in all living things, i.e., theatman of all.’ Vibhati, shines variously. The man of knowledge who directly realises Him who is in all things as his own Atman and thinks “I am he” does not become an ativadin, merely by the knowledge of the import of the mahavakya. Ativadi, means one whose nature is to talk of all other things more, when he sees that all is the Atman andnothing else exists;
how then could he talk of anything else. It is only where one sees anything else, he could well talk of that; but this man of knowledge sees, hears and knows none other than the Atman; so, he is not a talker of anything else. Again, he is an atmakridah, i.e., one whose sport is within his own Atman and not elsewhere, such as son, wife, etc. Similarly, he is atmaratih, i.e. one who delights or revels in his own Atman. The termkrida or play requires some external help. But delight
or revelling does not require any external help but indicates merely the attachment to an external object. This is the distinction. Similarly, kriyavan, i.e., one whose activity consists in knowledge, meditation, freedom from desire, etc. But if the reading be “atmaratikriyavan” (a compound) the meaning is he whose activity is mere delight in man; as between theBahuvrihi and the " matup” ending, one is sufficient without the other; but some contend that the single compound, denotes a combination of both karma, i.e,,Agnihotra and the rest, and the knowledge ofBrahman. It is not possible for one to be playing with external objects and at the same time to he delighted in self. It is only the man who has turned away from external activity that becomes delighted in self; for, external activity and delighted in itself are opposed to each other; for, it is not possible. that darkness and light could exist in the same place. Therefore, the statement that a combination of karmaand knowledge is inculcated by this text is certainly the prattle of the ignorant. This also follows from the Srutis “Leave off from all other speech” and “by renunciation of Karma, etc.” Therefore, he alone is “kriyavan” whose activity consists in knowledge,
meditation, etc., and who is a Sanyasin not transgressing the limits of prohibitory injunctions. Such a man as is not an ativadin, as sports in his own self, as delights in himself and as is a Kriyavan (whose activity is aforesaid) is the first among all the knowers of Brahman.
सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचयण नित्यम्।
अन्तःशरीरे ज्योतिर्मयो हि शुभ्रो यं पश्यन्ति पतयः क्षीणदोषाः॥५॥
This Atman within the body, resplendent and pure, can be reached by truth and tapas, by sound knowledge and by abstinence from sexual pleasures constantly practised; he is within the body, resplendent and pure; him, assiduous Sanyasins see, their faults removed. (5).
** Com.—**Now truth and the rest chiefly characterized by restraint are enjoined upon a bhikshu, i.e., mendicant, as auxiliary aids with sound knowledge; he should be attained by truth, i.e., by abstaining from falsehood; as also by tapas, i.e., by concentration of the senses and the mind, which is declared to be the highest tapas; for, it is this which is of greatest help, as it is turned towards beholding the Atman, not the other forms of tapas, such as the performance of thechandrayana (a penance), etc. This Atman should be attained” should be read into every clause. ‘By
good knowledge’, by beholding the Atman as it really is. ‘By Brahmacharya,’ by abstinence from sexual pleasure. Nityam, always. The word “always” should be read with every one of the words ’truth,” ‘tapas,’ etc. Just as a lamp within a building illumines every part of it, it will be said, later on, that they see the Atman in whom there is neither deceit, nor falsehood, nor cunning. Who this Atman is that should be attained by these aids is explained. “Within the body,’ in the midst of the body, i.e., in the akas of. the lotus of the heart. ‘Resplendent’, of golden hue.Subhra, pure. The yatayah, i.e., those who are habitually seeking, i.e., the Sanyasins, ’their faults removed,” i.e., devoid of all taint of mind such as anger, etc., find this atman. The drift is that the atman is attained, by Sanyasins with these aids as truth, etc., constantly practised and cannot be attained by them occasionally practised. This text is a eulogy of such aids as truth, etc.
सत्यमेव जयति नानृतं सत्येन पन्था विततो देवयानः।
येनाक्रमन्त्यृषयो ह्माप्तकामा यत्र तत्सत्यस्य परमं निधानम्॥६॥
Truth alone wins; not falsehood; by truth, the Devayanah (the path of the Devas) is widened, that by which the seers travel on, having nothing to wish for
to where there is that—the highest treasure attained by truth. (6)
** Com.—**Truth alone, i.e., he who speaks the truth alone, wins; not he who utters falsehood, for there can be neither victory nor defeat between abstract truth and falsehood where they do not cling to men. It is well known in the world that he who utters falsehood is defeated by him who speaks the truth; not the converse. Therefore, it is established that truth is a strong auxiliary; again, the superiority of truth as an aid is also known from the sastras; how? It is only by truth, i.e., by a determination to speak what had occurred, the road named “Devayanah” (the way of the gods) is widened; i. e., is kept up continually; by which road, seers free from deceit, delusion, fraud, pride, vanity and falsehood and having no desires, go about to where the absolute truth, the highest treasure covetable by man and attainable by the important aid, truth, exists. The expression “where the greatest, etc.,” is connected with the preceding clause “the road by which they go is widened by truth.” What that is and what its characteristics are, will be explained.
वृहच्चतद्दिव्यमचिन्त्यरूपं सूक्ष्माच्च तत्सूक्ष्मतरं विभाति।
दूरात्सुदूरे तदिहान्तिके च पश्यत्स्विहेवनिहितं गुहायाम्॥७॥
That shines as vast, heavenly, of unthinkable form and subtler than the subtle, much farther than the distant, near, also here, and seen fixed in the cavity, by the intelligent. (7)
** Com.—**The Brahman now treated of and attainable by truth, etc., is vast, because it is all-pervading; ‘heavenly,’ self-luminous and imperceivable by the senses. Therefore alone, is it that its form is unthinkable; it is subtler than even the subtle, such as theakas and the rest; for, being the cause of all, it is of unsurpassing subtlety. Vibhati, shines diversely, i.e., in various forms such as that of the sun, the moon, etc. Again it is farther, even from the most distant places; for, the Brahman cannot be in the least approached by the ignorant. It is also near, i.e., in the body itself; because, it is the atman of those who know and because it is within all, from the Sruti which declares it to be even within the akas. ‘In those who see,’ among the intelligent men. ‘Fixed,’ seated, i.e., seen by yogis, as possessed of the activity of seeing, etc. Where? in the cavity, i.e., in the intellect ; for, it is seen as lodged there by those who know; still, though lodged there, it is not seen by the ignorant, as it is veiled by ignorance.
न चक्षुषा गृह्यते नापि वाचा नान्यैर्देवैस्तपसा कर्मणा वा।
ज्ञानप्रसादेन विशुद्धसत्त्वस्ततस्तु तं पश्यते निष्कलं ध्यायमानः॥८॥
He is not grasped by the eye; nor by speech; nor by other senses; nor by tapas; nor by karma; when one’s mind is purified by the clearness of knowledge, then alone he sees the indivisible (Brahman) by contemplation. (8)
** Com.—**Again, a special aid to the attainment ofBrahman is explained. It is not seen by the eye of anybody, because it has no form; nor is it grasped by speech, because it cannot be the subject of words ; nor by the other senses. Though, tapas is an aid to the attainment of all, the Brahman cannot be reached byKarma enjoined by the Vedas, such as agnihotra and the rest though their greatness is well known. What, then, is the means by which it could be grasped is explained. Gnana prasadena, though the intellect in all men is by nature competent to know the Atman, still being polluted by such faults, as love for external objects, etc., and hence unclear and impure, it does not, like a stained mirror and muddy water, grasp the entity of the Atman though always near; but when, by removal of the polluting taint, such as desire, etc., produced by contact with the objects of the senses, it is
made clear and calm like mirror and water, then the intellect becomes clear; by this clearness of the intellect the mind is purified and the man becomes competent to realize the Brahman. Therefore, he sees the Atmanwhich has no parts, by meditation, having recourse to such helps such as truth, etc., having controlled his senses and with a concentrated mind..
एषोऽणुरात्मा चेतसा वेदितव्यो यस्मिन्प्राणः पञ्चधा संविवेश।
प्राणैश्चित्तं सर्वमोतं प्रजानां यस्मिन्विशुद्धे विभवत्येष आत्मा॥९॥
This subtle Atman should be known by the mind as being in the body, whose prana entered in five different forms; the mind in all creatures is pervaded by these pranas. When it is purified, then the Atmanshines out of itself. (9)
** Com.—**This Atman, who is thus seen, is subtle and should be known by the mind, i.e., by the mere intellect purified. Where is this Atman? In the body which, prana in five different forms, has well entered. The meaning is; he should be known by the mind as’ existing in the body, i.e., in the heart; by mind, how circumstanced should he be known, is explained; mind in all creatures is pervaded by the pranas and the senses,
as milk by oil, and fuel by fire. The mind in all living beings is well known in the world, to he possessed of intelligence; when the mind is purified, i.e., freed from the taint of grief, etc., then this Atman above-defined shines out, shows itself out, by itself.
यं यं लोकं मनसा संविभाति विशुद्धसत्त्वः कामयते यांश्चकामान्।
तं तं लोकं जयते तांश्च कामांस्तस्मादात्मज्ञं ह्यर्चयेद्भूतिकामः॥१०॥
Whatever worlds he covets by his mind, and whatever objects he wishes for the man of pure mind, he gains those worlds and those objects; therefore, let him who longs for Bhuti (manifested power) worship him who knows the atman. (10)
** Com.—**This text explains that the man who identifies the atman of all with his own, obtains as the fruits thereof, all that he longs for; because of the fact that he is the Atman of all. Whatever worlds, i.e., such as those of the manes and the rest, he covets either himself, or for others, or whatever enjoyments he wishes for the man of pure mind who is free from all grief and who knows the Atman, he obtains those worlds and those enjoyments. Therefore, i.e., because the wishes of the
knower of the Atman are always realised; let one who longs for vibhutis propitiate the knower of the Atman, whose mind is purified by such knowledge, by cleaning his feet with water, personal service, prostration and the rest; therefore, he is worthy of worship.
———:०ः———
Here ends the first part of
the Third Mundaka.
——:०ः——
THIRD.
Mundakopanishad.
———:०ः———
PART II.
——:०ः——
स वेदैतत्परमं ब्रह्म धाम यत्र विश्वं निहितं भाति शुभ्रम्।
उपासते पुरुषं ये ह्यकामास्ते शुक्रमेतदतिवर्तन्ति धीराः॥११॥
He knows the highest Brahman, the place where all this universe rests, and which shines with clear brightness. The intelligent, who, free from all desire, worship this man, travel beyond this seed. (11)
Com.—
As he knows the Brahman above defined, the highest of all, the place where all desires rest, where all the universe rests and which shines purely by its own light, the intelligent, who free from yearning forvibhuti and with a desire for emancipation, worship even this man as the highest, travel beyond this seed, i.e., the material cause of embodied existence, i.e., are never born again of the womb, according to theSruti, ‘He does not like any abode.’ The meaning is that one should worship such a knower.
कामान्यः कामयते मन्यमानः स कामभिर्जायते तत्र तत्र।
पर्याप्तकामस्य कृतात्मनस्विहैव सर्वे प्रविलीयन्ति कामाः॥१२॥
He, who broods on and longs for objects of desire, is born there and there with such desires; but of him whose desires have been fulfilled and who has realised, the Atman, the desires end even here (in this world). (12)
Com.—
This text shows that the primary help to him who is desirous of emancipation is the renunciation of all desire. He who covets visible or invisible objects of desire, brooding on their virtues is born again and again with those desires of external objects which are incentive to the perforinance of good and bad deeds. Wherever his desires direct him to performkarma for the realisation of their objects, he is born with those self-same desires in those objects. But of him who from a sound knowledge of the absolute truth has all his desires fulfilled, because the Atman is the object of his desire and whose Atman through knowledge has been made to assume its highest, i. e., true form by the removal of the lower form imposed on it by ignorance, all desires impelling him to do meritorious and sinful deeds are destroyed even while his body lasts.
The drift is that desires do not spring up, because the causes of their rising are destroyed.
नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन।
यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनुं स्वाम्॥१३॥
This Atman cannot be attained by dint of study or intelligence or much hearing—
whom he wishes to attain—
by that it can be attained. To him thisAtman reveals its true nature.(13)
Com.—
If thus the realisation of the atman is the greatest gain of all, it may be thought that means such as study, etc., should be largely employed for its attainment. This text is intended to dispel that notion. This atman which has been explained and whose realisation is the highest object of human desire cannot be attained by means of much study of theVedas and the Sastras. Similarly not by intelligence, i.e., by a retentive memory of the purport of writings; nor by much heard, i.e., by much hearing. By what then could the Atman be attained is explained. TheParamatman whom this knower wishes to attain, by that seeking alone can that Brahman be attained; not by any other means, because his nature is always attained. What is the nature of this knower’s attainment of the Atman is explained. As pot, etc., reveals
its form where there is light, so does the Atmanconcealed by ignorance reveal his true nature when there is knowledge. The drift is the wish for the realisation of the Atman after renouncing all others is alone the means to the attainment of the Atman.
नायमात्मा बलहीनेन लभ्यो न च प्रमादात्तपसो वाप्यलिङ्गात्।
एतैरुपायैर्यतते यस्तु विद्वांस्तस्यैष आत्मा विशते ब्रह्मधाम॥१४॥
This Atman cannot be attained by one devoid of strength or by excitement or by tapas devoid of linga. But of the knower who strives with these aids, theAtman enters into the Brahman.(14)
Com.—
Combined with the wish to realise the Atman, strength, absence of excitement, and knowledge coupled with Sanyasa are helps; because this Atman cannot be attained by one devoid of strength produced by concentration on the Atman or by excitement caused by associating with objects of the world, as son, cattle and the rest, or by tapas devoid of linga. Tapas’ here means ‘knowledge.’ “Linga,” means “Sanyasa.” The meaning is that the Atman cannot he attained by knowledge without Sanyasa. But of the knower who, with these aids, strength, absence of excitement, Sanyasa and knowledge—
strives intent after the Atman, the Atman enters its abode, the Brahman.
संप्राप्यैनमृषयो ज्ञानतृप्ताः कृतात्मानो वीतरागाः प्रशान्ताः।
ते सर्वगं सर्वतः प्राप्यधीरा युक्तात्मानः सर्वमेवाविशन्ति॥१५॥
Having attained Him, the seers content with their knowledge, their purpose accomplished, free from all desire, and with full composure, having attained the all-pervading Atman on all sides, ever concentrated in their minds, enter into everything. (15)
Com.—
How they enter into Brahman is explained. Having known him well, the seers content with that knowledge and not by any external means of delight tending to the growth of their body, their Atmanhaving become one with the Paramatman, free from the fault of desire, etc., their senses subdued, having attained him all pervading like the akas on all sides, i.e., not in any particular place limited by conditions (what then do they attain? The Brahman itself, one and without a second as their own Atman), being discerning and with concentrated minds enter into everything when their body falls, i.e., cast off all limitations imposed by ignorance, as the akas in thepot when the pot is broken. Thus do the Knowers ofBrahman enter into Brahman abode.
वेदान्तविज्ञानसुनिश्चितार्थाः सन्यासयोगाद्यतयः शुद्धसत्त्वाः।
ते ब्रह्मलोकेषु परान्तकाले परामृताः परिमुच्यन्ति सर्वे॥१६॥
Having without doubt well ascertained the significance of the knowledge of Vedanta the seekers, their minds purified by dint of renunciation, attain the worlds of the Brahman and when their body falls, theirAtman being one with the highest immortal Brahmanare absolved all round. (16)
Com.—
Having without doubt determined the object of the knowledge of Vedanta, i.e., that Brahman should be known, the seekers, their minds purified by dint of renunciation of all karma and by being centred in the pure Brahman, attain the worlds of the Brahman at the end of samsara, which for the seekers after emancipation corresponds to the time of death of those rotating in samsura. As men who seek emancipation are many,the world of Brahman, though one, appears to be many or is reached as many; so, the plural number worlds of the Brahman’ is used. Brahmanbeing the world reached, the expression in the worlds of the Brahman’ means in Brahman’Paramritah, they whose atman has become the highest immortal, i.e., Brahman. They become the highest and immortalBrahman, even during life and are absolved in all sides like a lamp that has gone out and like the akas in the pot, i.e., they have no need of any other place
to go to; for, the Sruti and the Smriti say “as the footmark of birds in the air and that of aquatic animals in water are not seen, so the track of the knowing men” and they go by no road, who would reach the ends of the roads of samsara. Motion limited by place is only in samsara, because it is accomplished by means limited; but as theBrahman is all, it cannot be reached in a limited space; if the Brahman were limited in respect of place, it would like a substance having form, have a beginningand an end, he dependent on another, composed of parts, non-eternal and be a product. But the Brahmancannot be like that; so, its attainment too, cannot be limited by conditions of place.
गताः कलाः पञ्चदश प्रतिष्ठा देवाश्च सर्वे प्रतिदेवतासु।
कर्माणि विज्ञानमयश्च आत्मा परेऽव्यये सर्व एकीभवन्ति॥१७॥
The fifteen kalas go back to their source; all the powers seated on the senses go back to their corresponding deities and all his karma and the atman, all these become one, in the highest and imperishableBrahman. (17)
** Com.—**Moreover, the knowers of Brahman regard emancipation as consisting only in the release from bondage, samsara, ignorance and the rest not as
something produced. Besides at the time of emancipation the kalas which produce the body, pranas; etc., go back to their own seat, i.e., cause. The word ‘Pratishtha’ is accusative plural. Fifteen: fifteen in number already enumerated in the lastprasna and well known. Devas, the powers adhering to the body, and lodged in the senses such as the eye, etc.; all these go to the corresponding deities such as the sun, etc.; also those actions of the seeker after emancipation which have not begun to bear fruit (for those which have begun to bear fruit can be consumed only by enjoyment) and the Atman limited by the intellect, i.e., who, mistaking the condition of the intellect so caused by ignorance for the Atman, has here entered into various bodies like the image of the sun, etc., into water, etc. (Karma being intended for the benefit of the Atman). Therefore Vijnanamaya’ means chiefly possessed of intellect.’ These and theVijnanamaya Atman, after removal of the conditions imposed, become mingled as one in the Brahman, the highest, the imperishable, endless, indestructible, all-pervading like the akas, unborn, undecaying, immortal, beneficent, fearless, having neither before nor after, norin, nor out, without a second, unconditioned, lose their
distinctive features, i.e., become one as the images of the sun, etc., become one with the sun when the surface, such as water (in which he is reflected) is withdrawn and as the akas within the pot, etc., becomes one with the akas when the pot, etc., is withdrawn.
यथा नद्यः स्यन्दमानाः समुद्रेऽस्तं गच्छन्ति नामरूपे विहाय।
तथा विद्वान्नामरूपाद्विभुक्तः परात्परं पुरुषमुपैति दिव्यम्॥१८॥
Just as rivers flowing become lost in an ocean, giving up both their name and form, just so, the knower, freedfrom name and form, attains the bright Purusha which is beyond the avyakta.(18)
Com.—**Moreover, just as flowing streams such as theGanges and the rest having reached the sea give up their distinct individuality in it, losing both their names and form, so, the knower being freed from name and form, created by ignorance, reaches the resplendentpurusha above defined, who is beyond the avyaktaalready explained.
स यो ह वै तत्परमं ब्रह्म वेद ब्रह्मैव भवति नास्याब्रह्मवित्कुले भवति।
तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्यो विमुक्तोऽमृतो भवति॥१९॥
He who knows that highest Brahman becomes evenBrahman; and in his line, none who knows not theBrahman will be born. He crosses grief and virtue
and vice and being freed from the knot of the heart, becomes immortal. (19)
Com.—**It may be said that numerous obstacles are well known to exist in the attainment of good and that even the knower of Brahman may, therefore, be impeded either by some grief or other, or be made to take some other course by some other being, such as the Devas, reach some other after death and not reachBrahman. This cannot be; for all obstacles have already been removed by knowledge. Emancipation knows only the obstacle of ignorance and no other obstacle; because it is eternal and is being the Atmanitself. Therefore, he in the world who knows that highest Brahman, as “I am directly that” does not take any other course. It is impossible even for theDevas to throw any obstacle in his attempt to reach theBrahman, because he becomes the Atman of all these; therefore he who knows the Brahman becomes evenBrahman. Moreover in the line of this knower, there will not be born any who knows not the Brahman; again, he overcomes even during life the heart-burning caused by frustration of his many desires, crosses overkarma known as vice and virtue, and being freed from
“the knots of the heart” caused by ignorance, becomes immortal. It has already been said “the knot of the heart is untied, etc.”
तदेतदृचाऽभ्युक्तं। क्रियावन्तः श्रोत्रिया ब्रह्मनिष्ठाः स्वयं जुह्वत एकर्षि श्रद्धयन्तः।
तेषामेवैतां ब्रह्मविद्यां वदेत शिरोव्रतं विधिवद्यैस्तु चीर्णम्॥२०॥
This is explained by the mantra who perform thekarma enjoined, who are srotriyas, who are centred in the Brahman (lower) and who with faith, offer oblations themselves to the fire named Ekarshi, perform the vow named Sirovrata (who duly carry a fire on the head); to those alone, let one teach this knowledge of the Brahman.” (20)
Com.—**Now, the Upanishad concludes by indicating the rule regarding the teaching of the knowledge ofBrahman. This, the rule about the teaching of the knowledge of Brahman is expounded by this text. Who perform the karma enjoined, who are Srotriyas, who being engaged in the worship of the manifested Brahman seek to know the unmanifested Brahman. Who with faith, themselves offer the oblations to the fire
known as Ekarshi; to them alone whose mind is thus purified and who are, therefore, fit (to receive instruction) should one teach the knowledge of Brahman as also to those by whom is duly practised the vow ofSirovratam such being the well known Vedic vow among those who are of the Atharvana Veda.
तदेतत्सत्यमृषिरङ्गिराः पुरोवाच नैतदचीर्णव्रतोऽधीते।
नमः परमऋषिभ्यो नमः परमऋषिभ्यः॥२१॥
This external purusha did the seer Angiras teach in ancient times; none by whom the vow is not observed studies this; prostration to the great sages, prostration to the great sages. (21)
**Com.—**This undecaying and true purusha did the seer,known as Angiras, teach in ancient days to Saunakawho had duly aprroached him and questioned him (about this). The meaning is that, similarly, any other also should teach the same to one who longs for bliss and seeks emancipation and who with that end in view has duly approached the preceptor. This knowledge in the form of a book, no one who has not observed the vow, studies; for it is knowledge, only in those who observe the Vow, that bears fruit. Thus ends the
knowledge of Brahman which has been handed down from Brahma and the rest from preceptor to disciple. Prostration to those sages, Brahma and the rest, who have directly seen the Brahman and realised him. Prostration again to them; the repetition is both to indicate great solicitude and the fact that the Mundakopanishad here ends.
_______
Here ends the Second Part of
the Third Mundaka.
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]