1. Chandogya Upanishad Ganganatha Jha Revised Edition 1942 Book marked

Poona Oriental Series No. 78

THE CHĀNDOGYOPANISHAD

( A treatise on Vedānta Philosophy translated

into English with

The Commentary of Śankara )

BY

Dr Sir GANGANATHA JHA, Kt. M.A., D. Litt., LL.D.

Honorary corresponding fellow of the British Academy ;

Honorary fellow of the Royal Asiatic Society ;

Mahamahopadhyaya ; Vidyasagar.

With an Introduction and Index by

Dr UMESHA MISHRA, Kāvyatīrtha, M.A., D.Litt.

POONA

ORIENTAL BOOK AGENCY

1942

Ganganatha Jha

(1872 - 1941)

In grateful and beloved memory of the Late Yeshwant Raghunath alias Dājīkākā Ranade who was generous enough to grant a donation towards meeting the expenses of printing of this book.

INTRODUCTION

The present volume contains the English translation of the Chāndogya Upaniṣad along with the Bhāṣya of S'aṅkarācārya by the great teacher of Vedānta, the late Mahāmahopādhyāya Dr Sir Gangānātha Jhā.

Dr Jhā had translated both the text and the Bhāṣya as early as 1899 and they were published from Madras. At the request of Dr. N. G. Sardesai, Proprietor of the Poona Oriental Book Agency, Dr. Jhā revised the translation in 1935.

Due to his weak health he could not correct the proofs of the whole of the book himself and handed over the work to me after a short time.

The editing work was complete sometimes in October 1940, and had Dr. Jhā been in good health, the book would have been published long before along with an Introduction from his own pen.

He was anxious to write the Introduction himself as he wanted to present to the readers what actually S'aṅkara himself has said about this Upaniṣad.

But unfortunately, he could not be spared to fulfil his last wishes. So the work had to be entrusted to me as was desired by Dr. Jhā himself.

As I have had enough opportunity to sit at his feet and know his thoughts very closely, I could understand what he wanted to include in his Introduction.

So I have done my duty by writing an Introduction to this work and now, it is for the readers, in the absence of that great teacher, to say how far my efforts are successful.

With these few words I proceed with the Introduction.

The earliest and most authentic record of Indian thought and culture is found treasured up in the Vedas.

The term 'Veda', derived from the root 'Vid' to know, means 'knowledge'.

This knowledge is the Divine Re-

iv

CHĀNDOGYA UPANIṢAD

velation and has been rightly called the ‘Divine Eye’

( दिव्यचक्षुः ) ; and so, it is infallible and imperishable.

The great sages of the past had visualised this Divine knowledge

as the result of their austere penances. It is this eternal light

which illumines the Path in every sphere of our life. It has

been identified with the Absolute, called Brahman, where-

from all the activities of the universe have sprung up.

(Vide—अनादिनिर्धनं ब्रह्म शब्दतस्मं यदक्षरम् ।

विवर्ततेऽर्थभावेन प्रक्रिया जगतो यतः—Bharthari, Vākyapadīya, I. 1.)

It is not the composition of any human being. Either God is the author

of the Veda, as the Naiyāyikas hold, or it is as much

eternal and real as God Himself and which has revealed

itself to the great Rṣis of the past. This has been, there-

fore, handed down from generation to generation through

verbal transmission, wherefore it is also called S'ruti ;

and with a view to preserve its chastity the Vedic teachers

did not like the idea of putting it down in black and white.

But due to various reasons it became necessary, in course

of time, to have the entire Vedic literature in writing.

The entire Vedic literature may be roughly divided into

two broad heads—Karma-kāṇḍa and Jñāna-kāṇḍa. The for-

mer deals with the sacrificial rites and rituals, while the lat-

ter confines itself to the ādhyātmika aspect. The generally

known divisions of it are (1) Saṃhitās, that is, collections of

hymns, prayers, incantations, sacrificial formulas etc ; (2)

Brāhmaṇas, which mainly deal with sacrificial rites and

ceremonies, and (3) Āraṇyakas and Upaniṣads. The Araṇ-

yakas are like appendices to the Brāhmaṇas and they contain

everything which was of a secret, mysterious nature and

spelt danger to the uninitiated, and which, for that reason,

might only be taught and learnt in the forest. “The main

contents of these are no longer rules for the performance

of the sacrifices and the explanation of ceremonies, but the

mysticism and symbolism of sacrifice, and priestly philosophy " ( Winternitz—History of Indian literature, Vol. I, p. 233 ). Upaniṣads deal with the philosophy of the Absolute and also the upāsanā of the सगुणब्रह्म.

Upaniṣads and such portions of the Āraṇyakas as deal with the Jñānakāṇḍa form the very background of all the later philosophical literature. The various problems of the philosophical thought, which came to be associated with the different schools of Darśana in later period, are found scattered here and there in these works, as common property of all. So, it is from these that the philosophical sūtras of Umesha Mishra—Back-ground of the Bādarāyaṇa Sūtras, Kalyāṇa Kalpataru, Vol. III. 1, 1936 ).

In fact, the entire philosophical literature, from the sūtra-period down to the present day, is based on these works. But it should not be forgotten that although these works contain problems of every sort, yet they are not unconnected. The central theme of this portion of the literature, namely Brahman, the Absclute, in all its aspects and such other allied problems as, the Individual Self, its relation with the Supreme Self, the nature of Reality, the universe etc., is always before the mind in course of the treatment of every other topic.

It is, therefore, that the term ‘upanisad’ has been explained so as to indicate directly or indirectly the same Brahman ( vide Shankara’s Introduction to his Kaṭhopaniṣad-Bhāṣya ). As this portion forms the last part of the Vedic literature in the chronological order, it has been rightly called ‘ Vedānta’, i. e. ‘ the end of the Veda’. So it is one of the three Prasthānas of the Vedānta.

It has been variously called Brahmavidyā Rahasya (the secret) etc. The Samihitās are divided into four—Rk-Samihitā, Sāma-Samhitā, Yajus-Samhitā and Atharvaṇa-Samhitā.

vi

CHĀNDOGYA UPANIṢAD

Rk-Sam்hitā is called the Rgveda. It contains mantras,

called ṛks which are in the form of prayers and praises of

Gods. The Sāma-Sam்hitā is the Sāmaveda dealing with the

melodious chants in praise of Gods. The Yajus-Sam்hitā is

called the Yajurveda which deals with the sacrifices and

the sacrificial formulas. The Atharvaṇa-Sam்hitā is the

Atharvaveda which deals with the various Arts and

Sciences even including magic.

To each of these four Sam்hitās are attached different

Brāhmaṇas, Āraṇyakas and Upaniṣads. As all our acti-

vities are guided by the rules laid down in the Karmakāṇḍa-

section of the Veda and as the Karmakāṇḍa-portion of

each Veda differs from one another in details, the Brāh-

maṇas, also separately grouped themselves as the

followers of one or the other Veda accordingly. Thus, to

the Rgveda are attached the Aitareya-Brāhmaṇa, the

Kauṣītakī or the Sāṅkhyāyaṇa. To the Aitareya-Brāhmaṇa

belongs the Aitareya-Āraṇyaka, the third part of which is

called the Aitareya-Upaniṣad. Similarly, to the Kauṣītakī-

Brāhmaṇa belongs the Kauṣītakī-Āraṇyaka of which the

chapters 3 to 6 are designated as the KauṣītakīUpaniṣad.

To the Sāmaveda belong several important and un-

important Brāhmaṇas. The important Brāhmaṇas are—(1)

the Talavakāra, also called the Jaiminīya-Brāhmaṇa, (2)

the Tāṇḍya-Mahā-Brāhmaṇa, also known as the Pañca-

viṁsha and (3) the Chāndogya-Brāhmaṇa ; while the (4)

Sāmavidhāna, 5 ) the Devatādhyāya, (6) Vam்sa, (7) Āṛṣeya

etc. are the minor and unimportant Brāhmaṇas.

To the Talavakāra-Brāhmaṇa belongs the Talavakāra-

Upaniṣad, which, later on, came to be called Kena-Upanisad.

Of the Chāndogya-Brāhmaṇa, the first two chapters alone

are called Brāhmaṇa, while the remaining eight chapters

constitute what is called the Chāndogya-Upaniṣad.

The Yajurveda has two main divisions—Krṣṇa-Yajurveda and Shukla-Yajurveda. The farmer has three recensions (Shākhās)—Kāṭhaka, Maitrāyaṇī and Kāpiṣṭhala.

To the Krṣṇa-Yajurveda belongs the Taittirīya-Brāhmaṇa, which has the Taittirīya-Āraṇyaka attached to it. The

Taittirīya-Āraṇyaka consists of ten sections (प्रपाठक), the last four sections whereof constitute the three Upaniṣads,

that is, the seventh Prapāṭhaka is called the Sāmhitī-Upaniṣad, the eighth and the ninth sections constitute the

Vāruṇī-Upaniṣad, while the tenth constitutes the Nārāyaṇī, also called the Yājñikī or the Mahā-Nārāyaṇa Upaniṣad.

The last three sections of Book III of the Taittirīya-Brāh-

maṇa and the first two Prapāṭhakas of the Āraṇyaka appear to follow the Kaṭha recension. The other Upaniṣads of this Veda are (i) Kaṭha, (ii) Śvetāśvatara and

(iii) Maitrāyaṇī.

The Shukla-Yajurveda, on the other hand, has only two

Shākhās—Mādhyandīnī or Vājasaneyī and Kāṇva. To this Veda belongs the Shatapatha-Brāhmaṇa. The Mādhy-

andīnī text of it consists of 14 Kāṇḍas, while the Kāṇva has 17 Kāṇḍas. Of the former, the first third of Kāṇḍa X1V

is an Āraṇyaka of which the last six chapters form the greatest and the most important of the Upaniṣads, called

Bṛhadāraṇyaka-Upaniṣad. The other important, though quite a small one, is the Īśāvāsya Upaniṣad.

To the Atharva-Veda belongs the Gopatha-Brāhmaṇa.

It has about 27 Upaniṣads, of which Muṇḍaka, Praśna,

Māṇḍūkya and Jābāla are the more important ones.

The difference between the Brāhmaṇas belonging to the different Vedas lies mainly in the fact that the Brāhmaṇas

of the Rg-Veda, in the presentation of the rituals, emphasise that which is of importance to the Hotr-priest. Similarly,

the Brāhmaṇas of the Sāma-Veda are chiefly concerned

viii

CHĀNDOGYA UPANIṢAD

with the duties of the Udgātr-priest and those of the

Yajur-Veda with the sacrificial acts to be performed by the

Adhvaryu-priest. In the essentials of their contents the

Brāhmaṇas do not differ from one another. The oldest

Upaniṣads are partly included in their Āraṇyakas and in

part appended to them ; and sometimes, it is quite difficult

to draw the line between the two. But if we keep in view

the fact that the Upaniṣads alone deal with the Jñāna-

Kāṇḍa, it will not be very difficult to make distinction

between them.

The Chāndogya-Upaniṣad is one of the most important

Upaniṣads and is slightly smaller in extent than the Bṛhadā-

raṇyaka-Upaniṣad. Its importance is due to the fact that

it directly deals with the true nature of Brahman, the

Supreme Self, without a second, and its identity with the

Individual Self.

The reason why a Upaniṣad should be expounded

is that the entire course of Action, as propounded

in the Karmakāṇḍa section, when accompanied by a full

comprehension of the true nature of such deities as

Prāṇa and the rest, is conductive to the attainment of either

the Regions of the Moon through the ‘Path of Smoke’, or

the Regions of Brahman ( Brahmaloka ) through the ‘Path

of Light’ ; and those, who follow their own natural bent

of mind and have thus deviated from both the paths, fall

downwards and experience pain. Through neither of these

two paths one can achieve the Highest Aim of man. Hence,

it is necessary to expound the true knowledge of the Self,

without a second, independent of Action, which puts an

end to the cause of the process of births and rebirths, as

shown by the three paths referred to above.

The attainment of the Absolute Highest Good ( which

is the chief aim of life), is not possible by any

other means than the true knowledge of the Secondless Self, as the Upanisad says-" those who know otherwise than this go to the perishable regions, while he who takes to the different path attains Self-Sovereignty." So one who believes in the false Doctrine of Duality falls into bondage, while for one who has firm belief in the true Doctrine of the Secondless Self, there is the cessation of the pain caused by births and rebirths and the attainment of Final Liberation.

It is clear from this that the vision of the Secondless Self cannot go together with the Course of Action. The Course of Action, however, is meant for one who is beset with the evils of Nescience and the rest and not for one who possesses the knowledge of non-Duality (अद्वैत). So says the Shruti-" all these persons attain pure regions, while the man centered in Brahman ( ब्रह्मसस्थः ) attains immortality."

This Upanisad though mainly deals with the Science of Non-Duality, yet in it are described the forms of Upāsanā ( meditation and worship ) as the means of the attainment of good results; for, these bring about results which are as good as Liberation itself. There is also a similarity between the Upāsanā and the knowledge of Non-Duality in that both are esoteric in their character and both fall within the purview of the functions of the Mind.

These forms of Upāsanā purify the inner-sense-organs and thereby become illuminative of the true nature of the reality, and so they are helpful in bringing about the Cognition of the Absolute ( अद्वैतज्ञान ); and as they ( Upāsanās ) have got some definite substratum as their object ( आलम्बनविषय ), it is also easier to achieve success in it.

It is clear from this that S'ankarācārya wants to emphasise the fact that for the realisation of Brahman, the Savikalpaka form of Meditation is more useful. It is therefore, that the Upānisad sets forth in the very begin-

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CHĀNDOGYA UPANIṢAD

ning various forms of Upāsanā of Brahman. “These, too,

inasmuch as it is the performance of Action to` which

people are accustomed, and a relinquishment of Action

would make the concentration of the Mind upon any form

of Upāsanā extremely difficult, the Upaniṣad introduces,

at the very outset, only such forms of Upāsanā as form

parts of Action.

After this the Upaniṣad proceeds to deal with the

syllable 'Om', the Udgītha. The first chapter–beginning

with the words–'One should meditate upon the syllable

Om', has been devoted to the treatment of the manner of

Meditation of the constituent factors of the Sāma which

leads to various results; after that towards the end, the

Upāsanā of the Stobha syllables has been described. In the

second chapter the Upāsanā of the entire Sāma has been

given. The third chapter proceeds with the Upāsanā of the

Sun, who is identified with and Brahman who is the sum-

mation of the results of all sacrifices. By the way, the Upa-

niṣad tells us of the excellent results which the Brahma-

vidyā brings about. Then the same Vidyā is expounded

through the Gāyatrī; because directly, by itself Brahman,

devoid of all qualities and comprehensible only through such

negation of qualities as 'Not this', 'Not this', cannot be

apprehended. Although there are several metres, yet it is

the Gāyatrī which has been chosen as the means of teach-

ing of Brahman, because of its being the most important of

all the metres. The importance of the Gāyatrī is proved

by the facts (1) that it was the Gāyatrī which carried the

Soma to the deities in the sacrifice, (2) that it has absorbed

the अक्षर of all other metres and as such, pervades over all

of them, and (3) that it pervades over all the Savanas

(extractions). Its importance is also due to the facts (4)

that the Gāyatrī is the very essence of a Brāhmaṇa and

(5) that.Brahman itself regards the Gāyatrī as its mother and never considers anything more important than this ;

(6) also because of the fact that the supreme importance of the Gāyatrī is universally recognised.

After describing the Upāsanā through images,the Upan-isad proceeds to deal with the meditation of the Brahman-itself as equipped with qualities and powers. Then is describ-ed the philosophy of Coffer (कोषाविज्ञान) followed by the

method of the Upāsanā for the sake of one's own longevity. Then follows the Upāsanā of the Manas, Ākāśa and the

Sun as Brahman. In the fourth chapter we have the story of Jānaśrutī and Bhallākṣa and Raikva which shows how

the attainment of knowledge of the teaching is to be brought about by such means as Faith, giving of food,

absence of haughtiness etc. Then Vāyū and Prāna have been described as Brahman, and for the purpose of eulogis-ing these two the story of Śaunakakāpeya and Abhipra-tārin-Kākṣasenī has been introduced. This is followed by

the story of Satyakāma-Jābāla showing that Faith and Austerity (श्रद्धा and तपस्) are necessary adjuncts for the Upā-sanā of Brahman. With a view to expound the Science of

Brahman in another manner, the Upaniṣad proceeds to expound the Agnividya, and the story of Upakośala is introduced to show that both faith and austerity are

necessary for the attainment of the Brahmavijñāna. By the way, the Upaniṣad then proceeds with the Vyāhṛtis which help one to expiate the wrong.

In the first four chapters the Northern Path (उत्तरा गति:) ) has been described as following from the सगुणब्रह्मविद्या.

Now, in the fifth chapter the Upaniṣad describes the same path as relating to the Householders, who are पञ्चाग्निविद्: and also to such ascetics as are imbued with faith and are well

versed in other Vidyās. After this, the Southern Path,

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CHĀNDOGYA UPANIṢAD

which lies through Smoke and is meant for those who merely perform rites and rituals and which leads to rebirths, is described. Then follows the description of the Third Path which is the Path of the ordinary world and is more painful, and which is described to create disgust in the mind of people against worldliness. For the purpose of creating the feeling of disgust in the minds of persons seeking for Mokṣa, the Upaniṣad proceeds to describe the process of births and deaths,—and the passage to the other Lokas through the two Paths. To illustrate the above the story of Śvetaketu-Āruneya and Praṅāhana-jaibali has been introduced. The subject matter of this portion of the chapter is also found in the Bṛhadāraṇyaka—Upaniṣad (VI. ii.). Then there is the Philosophy of the Vaiśvānara Fire.

The Sixth Chapter deals with the Philosophy of Being. This is the most important part of the Upaniṣad. It shows that there is only one Self in all beings. To illustrate this again, the story of Śvetaketu is introduced. Some of the most important Śrutis are found in this Chapter, for instance, ‘सोऽयमात्म्येदं सर्वं मृत्युमयं विज्ञातं स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्’ (VI. i. 4), ‘सदेव सौम्येदमग्र आसीत्’, ‘एकमेवाद्वितीयम्’, ‘असदेवेदमग्र आसीत्’, ‘असतः सजायते,’ (VI. ii. 1); ‘सौम्येदमग्र आसीत्’ (VI. ii. 2); ‘तदैक्षत बहु स्यां प्रजायेय’, ‘तत्तेजोमृजत’ etc.' (VI. ii. 3), ‘सेयं दैवतैक्षत हन्ताहमिमाञ्जीवनात्मनानुप्रविश्य नामरूपे व्याकरवाणि’ (VI. iii. 2); ‘तासां त्रिवृतं त्रिवृतमेकां करवाणि’ (VI. iii. 3), ‘एतदात्म्यमिदं सर्वम्’ (VI. ix. 4), ‘तस्मै त्वमसि श्वेतकेतो’ (VI. ix. 4) etc. Here the Upaniṣad for the first time asserts that the manifold world is unreal. The above-quoted Śrutis themselves show the nature of topics discussed in this chapter. The teachings of the Sixth chapter meant for the disciple of the Highest grade, but as all the disciples are not of the same equipment, the Upaniṣad, in

the next Chapter, describes the same thing through the

lower*grades. It begins with Name and ends with the

Life-Breath with fourteen more forms between these two :

and through these Sixteen forms, step by step, in accord-

ance with the अनुग्हतीन्यााय, leads up to the Highest Truth,

called Bhūman. To eulogise the Highest philosophy the

story of Nārada and Sanat-Kumāra has been introduced.

It is here that we are told of the various Vidyās, Sciences

which then existed in India in flourishing condition.

Though under chapters Sixth and Seventh, it has been

taught that ' Brahman is real ( Sat ), one, without a

second ', and ' the Self is all this ', free from all diversities

of space, place, time and the rest, yet in the world, there are

many persons of dull intellect, among whom the conviction

is so strong to the effect that everything real is beset with

diversities of space, place and the rest, that it cannot, all

at once, be turned towards the Eternal Truth and without

understanding the real nature of Brahman, the Highest

Aim of man cannot be fulfilled. So, for the benefit of the

duller persons, it is necessary to convey the teaching in-

directly, by indicating, in the first instance, the particular

spot within the Lotus of the Heart ( हृदयपुण्डरीकदेशः ) as the

abode of Brahman. Again, though the Ātmatattva is the

object of the single true cognition of Being ( Sat ) and is

devoid of all qualities, yet for the good of the dullards

who have their hearts so fixed upon the Highest Being

possessing the highest qualities, that it is necessary to speak

of such qualities belonging to Him as सत्यकाम, सत्यसन्ध etc.

Again, though the persons, who have realised the true nature

of Brahman, themselves have turned their mind from

worldly objects, woman etc., yet it is not easy to direct all

at once, the longing for worldly objects that has come to a

man from several births; hence, it is necessary to enjoin such

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CHĀNDOGYA UPANIṢAD

means, for the realisation of the aim, as Brahmacarya and

the like. And lastly, though in the case of persons who

have realised the unity of the Self, there does not exist

goer, going, or place to go to, and what happens is that on

the disappearance of the root cause—the Nescience, they

dissolve themselves, on death, into their own Self, yet there

are many persons whose minds are still beset with the

diversities of goer, going and the place to go to and who are

still engaged in the Upāsanā of the सगुणब्रह्म in their heart and

so for the good of such persons the Upaniṣad points out

that on death the Jīva passes out through an Artery in the

Head. All these topics are dealt with in the last chapter.

It is quite clear from the above that the means to

achieve the Highest aim of man has been very clearly

expressed in the Upaniṣad for the good of both types of

disciples—intelligent and dull. This is in brief the

summary of the Upaniṣad as represented by the great

teacher of Vedānta—S'aṅkarācārya.

Although due to the peculiar nature of the text the

great philosophical Ācāryas have not only been able to

explain their individual philosophy and support their view-

point by quoting the text, but have even interpreted the

text itself in the light of their own individual philosophy,

and so the summary of the Upaniṣad as given above may

not satisfy all the shades of opinion, yet as the present text

has been interpreted in the light of the Advaita philosophy

of S'aṅkara and as it contains the translation of the

Bhāṣya of S'aṅkara, I think I need no apology in presenting

to the public the Advaitic summary of the Upaniṣad.

The University,

Allahabad.

May 5, 1942.

Umesha Mishra.

CONTENTS

PAGE.

INTRODUCTION

...

...

...

i-xiv

CONTENTS...

...

...

...

xv-xv

DISCOURSE I

...

...

...

1-69

S'ankara's Introduction ...

...

1-4

Meditation of 'Om' ...

...

5-17

Contemplation of 'Om'

...

18-39

Meditation of Udgītha ...

...

40-69

DISCOURSE II

...

...

...

70-121

Meditation of the whole sāman

...

70-121

DISCOURSE III

...

...

...

122-175

Meditation of the sun ...

...

122-150

Meditation of qualified Brahman

...

151-156

Meditation of sacrifice as man

...

157-168

Meditation of names—Ākāś'a

...

159-175

DISCOURSE IV

...

...

...

176-219

Meditation of Vāyu and Prāṇa as

Brahman...

...

176-193

Meditation of sixfold Brahman

...

193-198

Philosophy of Fires ...

...

199-219

DISCOURSE V

...

...

...

220-290

Three paths for the Householders

...

220-224

Philosophy of the Breaths

...

225-240

Process of Birth and Rebirth

...

241-272

Philosophy of Vais'wānara Fire

...

273-290

DISCOURSE VI

...

...

...

291-365

Philosophy of Being ...

...

291-309

Process of Triplication ...

...

309-327

Philosophy of Being ...

...

328-365

xv

xvi

CONTENTS

Pages

DISCOURSE VII ... ... ... 366-412

Philosophy of name and other lower things ... ... 366-374

Philosophy of Mind ... ... 375

Philosophy of Will ... ... 376-378

Philosophy of Intelligence ... ... 379-380

Philosophy of Contemplation ... ... 381-382

Philosophy of Learning ... ... 383-384

Philosophy of Food ... ... 385-386

Philosophy of Water ... ... 387-388

Philosophy of Ākās'a ... ... 389-390

Philosophy of Memory ... ... 391-392

Philosophy of Spirit ... ... 393-400

Philosophy of Bliss ... ... 401-402

Philosophy of Infinite ... ... 403-406

Philosophy of Self ... ... 407-412

DISCOURSE VIII ... ... ... 413-490

Investigation into Nature of Brahman ... ... 413-414

Philosophy of Being ... ... 415-416

Philosophy of Inner Ākās'a ... ... 417-419

Philosophy of Self ... ... 420-422

Region of the Feathers ... ... 423-425

Philosophy of Self ... ... 425-432

Importance of Celibacy ... ... 433-440

Description of Arteries ... ... 441-444

Description of passing spirit ... ... 445-446

Search after Self ... ... 446-447

Philosophy of Self ... ... 448-490

Index ... ... ... 491-513

THE CHĀNDOGYA UPANISAD

WITH

THE BHĀṢYA OF SAṆKARĀCĀRYA

[ The text used is that published in the Ānandāsrama Sanskrit Series which is available separately. ]

ŚAṄKARA'S INTRODUCTION

The Chāndogya Upaniṣad is a treatise comprising eight chapters, beginning with the words 'Oṃ iti ētat akṣaram'. For the benefit of persons seeking to know its purport in brief, this easy and brief Essay is set forth.

The context of the treatise is as follows :-The entire course of Action has been duly comprehended as, by itself, conducive to the attainment of the regions of the Moon through the Path of 'Smoke',—and as conducive to the attainment of Brahman through the Path of 'Light', when accompanied by a full comprehension of the nature of such deities as Prāṇa and the rest. It has also been explained that for those who have followed the bent of their natural inclinations and have deviated from both of the said Paths, there is fall downwards into a painful state ;-through neither of the said two paths there can be absolute fulfilment of the highest aim of man. Hence, it becomes necessary to expound the Science of the Self without a Second, which, apart from all Action, directly puts an end to the cause of the entire process of births and rebirths as represented by the said three Paths. It is for this purpose that the Upaniṣad has been promulgated.

Nor is the Absolute Highest Good attainable by any other means save the 'Science of the secondless Self' :

2

CHĀNDOGYA UPANIṢAD

[ I. i.—

Upaniṣad itself is going to declare that 'those who know otherwise than this and worship others go to perishable regions ; one proceeding on the other path attains Self-sovereignty'; similarly, for one who believes in the false doctrine of 'Duality', there is bondage ; just as for the man who has committed theft who holds the red-hot axe (in course of his trial by ordeal), there is burning followed by imprisonment ; and the said believer in Duality also falls into the pangs of Birth and Rebirth ;-having said this, the texts go on to explain that for one who has firm belief in the true doctrine of the 'Secondless Self', there is cessation of the pangs of Birth and Rebirth and also the attainment of Final Liberation ; just as for one who has not committed theft, there is neither burning nor imprisonment when he holds the red-hot axe (in course of his trial).

From this it follows that the 'Vision of the Secondless Self' cannot go hand-in-hand with the Path of Action ; because there is no possibility of there being any notions subversive of the notions derived from such declarations as 'The Real Entity is one without a second', 'All this is Self alone', which are subversive of all distinctions of Action, Instrument and Effect. [Which distinctions are presupposed by the Path of Action, and are inconsistent with the 'Science of the Secondless Self'.]

It might be argued that "the knowledge of the (Vedic) Injunction of Action (would provide the notion subversive of the said notions (of this Secondless Self").

That, however, is not possible ; because the injunction of Actions is meant for those persons who are imbued with the common idea of such distinctions as those relating to the 'doer' and the 'experiencer', and who are beset with the evils of attachment and aversion to the effects of Actions resulting from the said essentially wrong ideas.

—I. i. ]

ŚANKARA'S INTRODUCTION

3

[ And the Injunction is not applicable to one who has realised the truth and is no longer under the influence of any false ideas and distinctions. ]

The Opponent argues—“As a matter of fact, the Injunction of Actions is meant for one who has read and understood the sense of the whole Veda ; action therefore must be meant also for that person who has attained the knowledge of the 'Secondless Self' (who is included among those who have read and understood the Veda).”

That cannot be, we reply ; because the ordinary common notions of 'doer', 'experiencer' and the like,—which alone can render a person capable of doing an act,—are entirely sublated by the realisation of the truth embodied in such texts as 'the Existent Secondless Self', 'The Self indeed is all this' and the like.

From all this it follows that Actions have been enjoined only for one who is still beset with the evils of Ignorance and the rest ; and not for one who has realised 'non-duality'. It is to this end that the text is going to declare—“All these persons attain the purer regions, only the man centred in Brahman attains immortality.”

Thus though this treatise deals mainly with the 'Science of Non-duality', yet herein are described several forms of Meditation and Worship, which are conducive to several desirable ends ; because these forms of meditation and worship bring about results nearly as good as Liberation, and appertain to slightly modified forms of the One Pure Brahman, which have been spoken of as 'Consisting of the Mind', 'having the Life-breath for its Body' and so forth ; all this meditation and worship brings about the fulfilment of Actions and is related to the auxiliaries of those Actions. There is a similarity also between the

4

CHĀNDOGYA UPANIṢAD

[ I. i.—

Meditations and the Cognition of the One,—in that both are esoteric in their character and both fall within the perview of the Mind; just as the Cognition of One without a second is a function of the Mind, so also are the other forms of Meditation and Worship mere functions of the Mind.

Question :—“What then is the difference between the 'Cognition of the One' and the other forms of Worship and Meditation ?”

Answer :—The 'Cognition of the One' is subversive of all such common-place notions of diversity as those of the 'Doer' and other agencies of action, the Action itself and the effect of the actions,—all which notions of diversity are imposed upon the Self, which (by itself) is entirely devoid of activity ; in the same way as the cognition of the real nature of the Rope brought about by light, is subversive of the wrong notion of serpent which is of the nature of an imposition (upon the piece of rope). As regards the forms of Meditation and Worship, on the other hand, these also are vouched for by the Scriptures, but are based upon some sort of a substratum (in the shape of an adorable object) and help to concentrate the collected Mind upon that substratum and prevent its interruptions by notions heterogeneous thereto.—Such is the difference between the two.

These forms of Meditation and Worship bring about the purity of mind and character and thereby become illuminative of the real nature of things; to this extent, they are helpful in bringing about the Cognition of the One without a second. In as much as they are based upon a substratum, they are also easier of accomplishment. It is for these reasons that the Upaniṣad first of all sets forth these forms of Meditation and Worship. There, too, in as much as it is the performance of Action to which people are accustomed,—and a relinquishment of Action would make the concentrating

–I. i. 1 ]

MEDITATION OF ‘ OM ’

5

of the Mind upon any form of Meditation or Worship extremely difficult,—the text introduces, at the outset, only

such forms of Worship and Meditation as appertain to certain factors that go to make up the Action (of Sacrifice).

Thus ends S’aṅkara's Introduction.

Discourse (Adhyāya) I, Section (Khaṇḍa) i

UPANIṢAD–TEXT

One should meditate upon the syllable ‘Om’, the Udgītha; because one sings (beginning) with ‘Om’; of this now (follows) the expounding. (1)

BHĀṢYA

One should meditate upon the syllable ‘Om’.—The syllable ‘Om’ is the most nearly appropriate name for the Supreme Self; when that syllable is pronounced, the Supreme Self becomes pleased, just as an ordinary person is pleased when addressed by the name he likes best.—This syllable ‘Om’ is followed in the text by the particle ‘iti’ in order to show that the syllable is not expressive of (does not connote) the Supreme Self, and what is meant is that this verbal form is what is to be meditated upon as Self: thus what is meant is that the syllable ‘Om’ is a representation of the Supreme SELF, just like the image and other things (that people set up for worship). Thus what is learnt from all the Vedānta texts is that the syllable, being the name and the image of the Supreme SELF, is the best basis for meditating upon that SELF. It is a well-known fact that this syllable is largely used in Japa, at rites and in the beginning and at the end of Vedic study; which clearly indicates its superiority.—It is for these reasons that one should meditate upon this syllable, in the verbal form, which is spoken of as ‘Udgītha’, on the ground of its forming a constituent part of this name (‘Udgītha’); which

6

CHĀNDOGYA UPANIṢAD

[ I. i. 1—

means that one should firmly· cultivate concentrated atten-tion upon the syllable 'Om' which represents the Supreme SELF and which is an essential part of all sacrificial acts.

The Text itself provides the reason for the syllable 'Om' being spoken of as 'Udgītha' : because one sings (beginning) with 'Om'; inasmuch as one begins singing with 'Om', this syllable is called 'Udgītha'.

Of this follows the expounding.—The 'expounding' of the said syllable constitutes 'meditation' upon it ; this 'expounding' consists in describing its potencies, the results it brings about and so forth.—The term 'follows' ('pravartate') has to be supplied.—(1)

UPANIṢAD—TEXT

The Earth is the essence of all beings; Water is the essence of the Earth ; Herbs are the essence of Water ; Man is the essence of Herbs ; Speech is the essence of Man ; Rk is the essence of Speech ; Sāman is the essence of Rk ; Udgītha is the essence of Sāman.—(2)

BHĀṢYA

Of all beings,—animate and inanimate ;—Earth is the essence,—i.e. origin, substratum and ultimate solvent.—Of Earth, Water is the essence ; it is in Water that Earth is inter-woven like warp and woof ; hence Water is the essence of Earth.—Of Water, Herbs are the essence; as Herbs are modifications of Water.—Of these (Herbs) Man is the essence ; as Man is developed through the food (he eats).—Of Man, Speech is the essence ; because of all the constituent parts of the Man's body, Speech is the most essential, therefore, Speech is called the 'essence' of Man.—Of Speech, Rk is the essence,—i.e. the most essential and important part.—Of Rk Sāman is the essence,—i.e. the most essential part.—Of Sāman, the essence is Udgītha,—i.e., in the present context, the syllable 'OM' is the most essential.

—I. i. 4] 'OM', UDGĪTHA, IS THE ESSENCE OF THINGS

7

UPANIṢAD—TEXT

This Udgītha is the best essence of the essences, the eighth, supreme and deserving of the highest position.—(3)

BHĀṢYA

Thus then, the syllable 'Om', named the Udgītha, is the best essence among all the essences, Earth and the rest, which have been mentioned (in the preceding text) in the ascending order of their 'essentiality'.—It is the 'supreme',— because it represents the Supreme SELF.—It is 'deserving of the highest position'; 'ardha' is position ; 'para' is highest ; hence 'parardha' is that which is deserving of the highest position ; that is, deserving of the same position as the Supreme SELF ; the sense is that it is so because it deserves to be meditated upon and worshipped as the Supreme SELF.— It is the eighth,—in the numbering of Earth and the other essences.—'Yad udgīthaḥ' should be construed as 'Yaḥ udgīthah.'—(3)

UPANIṢAD—TEXT

What, what is Rk? What, what is Sāman? What, what is Udgītha?—this is (now) considered.—(4)

BHĀṢYA

It has been asserted that 'Rk is the essence of Speech'. Now the question arises—What is 'Rk'? What is 'Sāman'? What is the said Udgītha'?

The repetition of the word 'what' is meant to indicate the importance attached to the subject.

An objection is raised—"The affix 'datamacha' which is present in the term 'Katama' ('what') has been declared as to be used when a question arises regarding the genus of a large number of things ; and in the present instance, there is not a multiplicity of the genus 'Rk' [as the question relates to the nature of the single genus ' Rk', the single genus

8

CHĀNDOGYA UPANIṢAD

[ I. i. 5—

'Sāman', and single syllable 'Om']; how is it then that the

affix 'datamach' has been used ?

This objection has no force. In the grammatical rule

referred to there is the term 'jātiparipráśna': which is

expounded as 'Jātam paripráśnaḥ', 'question relating to the

genus', and there is multiplicity of individuals included

under the single genus 'Rk', and the compound is not to be

expounded as 'question of genus', 'Jātēh paripráśnaḥ'.

The Opponent rejoins—“It is only when the compound

'jātiparipráśna' is expounded as 'jātēh paripráśnaḥ', the

question of genus, that the presence of the 'datamacha-affix' in

the phrase 'Katamah kathah', 'which one is of the Katha-clan',

can be justified [as here, the question is of the genus ; it

could not be justified if the compound were expounded as

'jātam paripráśnaḥ' 'question relating to the genus'.

Answer—In the instance cited also, the question is in

reference to several individuals included under the clan

'Katha'; so that the objection has no force. If the question

raised were one of the genus, then, in that case, it would be

necessary to find out some other rule (justifying the term

in the present text, which, being Vedic, cannot be rejected

as wrong).

'This is now considered'; i.e. its consideration is

proceeded with.—(4)

UPANIṢAD—TEXT

Speech itself is Rk ; Life-breath is Sāman ; the sylla-

ble Om is Udgītha. This indeed is a couple : Speech and

Life-breath [the source of] Rk and Sāman.—(5)

BHĀṢYA

After the 'consideration' has been done, the appropriate

answer is stated—Speech is Rk, Life-breath is Sāman.—Even

though Speech and Rk are declared here to be one, this can-

—I. i. 5 ] ' OM '—UDGĪTHA

9

not be regarded as self-contradictory, in view of the eighth

position (assigned to the Udgītha in the text 2, above); as

this statement is entirely separate from the previous one

(which has declared Udgītha to be the eighth among the

' essences '); the present statement,—that ' the syllable

Om is Udgītha'.—is meant only to serve the purpose of

indicating the quality of ' fulfilment ' (as mentioned in the

next text). [And its subject-matter and progress therefore

are totally different from the statement to the effect that

Udgītha is the eighth among the essences.]

In fact, Speech and Life-breath are the sources of Rk

and Sāman, respectively ; and yet Speech itself is declared

to be Rk and Life-breath itself to be Sāman, If the

text had mentioned ' Speech ' and ' Life-Breath ' as

the sources of Rk and Sāman respectively, then,

all Rks and all Sāmans would become included ; and the

inclusion of all Rks and all Sāmans implies the inclusion

of all those acts (rites) that are accomplished with the help

of Rks and Sāmans ; so that practically all acts become

included.

There may be an idea that the expression ' The syllable

Om is ' Udgītha ' is only figurative ; this idea is set aside

by what follows in the text.—' This indeed ' refers to the

couple. Question: ' What is that Couple ? '—Answer: ' Speech

and Life-breath ' are the ' couple ', the sources of all Rks

and all Sāmans. The words ' Rks ' and ' Sāmans ' that

follow are meant to point out that the Speech and Life-breath

spoken of are the sources of Rk and Sāman ; and ' Rk and

Sāman ' are not meant to be a separate independent ' couple '.

If this were not so, then, ' Speech and Life-breath ' would be

one ' couple ', and ' Rk and Sāman ' would be another

' couple '; so there would be two ' couples '; and in that

case, the singular number in the phrase ' This indeed is a

10 CHĀNDOGYA UPANIṢAD [I. i. 5—

couple ' would be incompatible ]. Hence what are meant to be spoken of as 'couple ' here are only ' Speech and Life-breath ', as the sources of Rk and Sāman respectively.—(5)

UPANIṢAD—TEXT

This couple is joined together in the syllable Om. Whenever, verily, a couple is joined together, each fulfils the desire of the other.—(6)

BHĀṢYA

' This couple ', just described, ' is joined together in the syllable Om '.—Thus the sense is that the Couple, endowed with the quality of fulfilling all desires, remains 'joined together ' in the syllable ' Om '; and the fact of the syllable ' Om ' being endowed with the quality fulfilling all desires is well-known. It is well-known that (a) the syllable ' Om ' contains within itself the entire literature, (b) that it is brought about (pronounced) through the Life-breath, (c) that it joins within itself the ' couple ', and (d) that the ' couple ' fulfil all desires. In order to make this clear, an illustration is cited—In ordinary life, ' whenever a couple '—i.e. man and woman, with the physical constituents of the couple,—is joined together,—i.e., meet together, in sexual association,—they fulfil each other's desires. What is meant is that it becomes established in the same manner, the syllable ' Om ' becomes the fulfiller of all desires, through the ' Couple ' that lies within it.—(6)

The following text declares that the Udgātṛ Priest, who meditates upon the Udgītha, becomes endowed with the Udgītha's quality (of being the fulfiller of desires).

UPANIṢAD—TEXT

He becomes the fulfiller of desires who, knowing this thus, meditates upon this syllable as Udgītha.—(7)

—I. i. 8 ] UDGĪTHA 'OM' : SYLLABLE OF ACQUIESCENCE 11

BHĀṢYA

One becomes a fulfiller of the desires of the sacrificer if he meditates upon this syllable itself,—which has the character of fulfilment—as Udgītha ; to such a one accrues the said result ; and this is in accordance with the Vedic text " Just in so far as one meditates upon a thing, one becomes that thing itself ".—(7)

UPANIṢAD—TEXT

This indeed is the syllable of acquiescence ; whatever one acquiesces in, he says Om ; acquiescence verily is prosperity ; he becomes à prosperer of desires who, knowing this, meditates upon this syllable Om as Udgītha.—(8)

BHĀṢYA

The syllable ' Om ' is also endowed with the quality of fulfilment (success, prosperity).—"How ?"—This syllable that we are dealing with is the 'syllable of acquiescence' :— i.e. it is the acquiescent syllable ; 'acquiescence' standing for agreement ;—this is what the syllable ' Om ' is.

The text itself explains how the syllable is one of acquiescence :—In common practice, whatever,—idea or property—one acquiesces in,—be he a teacher or a wealthy person,—in expressing his agreement, he says ' Om ' ; e.g. in the Veda we find such texts as—' They are thirty-three ; ' Om ' (yes) he said'. In ordinary life also, when one says to another person—'This property is yours, I am taking it', the person addressed says ' Om ' (Yes, all right).

For this reason Acquiescence verily is prosperity ; that is, what is known as 'acquiescence' is Prosperity itself ; because acquiescence is based upon prosperity ; it is only one who is prosperous (rich) who acquiesces (permits) ; hence what the text means is that the syllable ' Om ' is prosperity itself.

12

CHĀNDOGYA UPANIṢAD

[ I. i. 8—

Inasmuch as the syllable is endowed with the quality

of ‘prosperity’; one who meditates upon that quality,

thereby becomes endowed with that quality and thence

becomes the prosperer of desires for the sacrificer, when he

knows this and meditates upon this syllable, as Udgītha.

—(8)

UPANIṢAD—TEXT

With this (syllable) does the threefold Science

proceed ; with Om does one recite, with Om does one

direct, with Om does one sing ; all this for the adoration

of the same syllable ;—so also with the Grandeur and

the Essence (of this syllable, does the act of Sacrifice

proceed).—(9)

BHĀṢYA

Now with a view to attract people to it, the Text

proceeds to eulogise the syllable, on the ground of its being

a fit object of worship and meditation.—“How ?”—With

this—said syllable,—the threefold Science—consisting of the

Ṛgveda, (Yajurveda and Sāmaveda) proceeds ; what thus

proceeds is the action prescribed by this threefold Science ;

because, as for the threefold Science itself, that itself does

not proceed with reciting, directing and singing (as mentioned in the Text) ; it is only the act that is known to proceed

with these.

Question :—“In what way does the Act proceed with

this syllable ?”

Answer :—With ‘Om’ does one recite, with ‘Om’ does

one direct and with ‘Om’ does one sing.—This indicates that

the Act contemplated by the Text is the Soma-sacrifice

(where alone all these, reciting etc., are done).

This act (Sacrificer) is meant for the adoration of this

same syllable; as this syllable represents the Supreme SELF ;

—I. i. 10 ] ‘ OM ’ UDGĪTHA

13

so that the adoration of the syllable would be the adoration

of the Supreme SELF itself. To this same effect there is the

Smṛti-text : ‘Having adored Him with his action, the man

attains success.’

So also with the Grandeur and the Essence :—Further

with the ‘grandeur’—greatness—of this same syllable,—i.e.

with the life-breaths of the Priests and the Sacrificer ;—

similarly with the ‘Essence’ of this syllable,—i.e. with the

offering made up of the essential portions of Vṛihi, Yava

and other grains [ are all Sacrifices performed ].—It is with

the syllable ‘Om’ that all such acts as Sacrifices, Pouring of

Libations and so forth are performed ;—the acts thus

performed go up to the Sun, and thenceforth does it be-

come developed—through rain and other processes—into

the Life-breath and food-grains ;—and by means of the Life-

breath and food-grains again are sacrifices performed.—It is

for this reason that it has been declared that (acts of

Sacrifice proceed) with the Grandeur and the Essence of this

syllable.—(9)

UPANIṢAD-TEXT

Objection :—“Both kinds of persons perform acts with

this, those who know as well as those who do not know.”

[Answer]—But verily, Knowledge and Ignorance are

totally distinct ; and in fact, what is done with knowledge,

faith and due application, that becomes more effective ;

thus indeed is there the expounding of this syllable

itself.—(10)

BHĀṢYA

The conclusion arrived at is that for one who knows

the science of the syllable, it is necessary to perform sacri-

fices.—Against this an objection is raised.—“With this—

syllable—both kinds of persons, perform acts—one who knows

the syllable as described above, as well as one who knows

only the nature of the act to be done and does not know the

14

CHĀNDOGYA UPANIṢAD

[ I. i. 10—

real character of the syllable ;-to both of them the results proceeding from the performance of the Act would "accrue in an equal degree ;-what then is the need of knowing the real nature of the syllable Om ?-In ordinary life, it has been seen that when two persons eat the Harītakī, the purging that follows from the eating comes equally to both,—to him who is cognisant of its purgative properties as also to him who is ignorant of it."

It is not so, we reply. Because Knowledge and Ignorance are totally distinct ; there is a great difference between Knowledge and Ignorance ;-The particle 'tu,' (Verily) is meant to reject the view put forth by the opponent. The Knowledge of the syllable 'Om' being the essence of the 'Essences', its being endowed with the qualities of fulfilment and prosperity does not consist merely in Knowledge of that syllable being a factor of the sacrifice ; it is much more than that. What is meant is that, inasmuch as it is so, the result proceeding from the former must be superior to that proceeding from the latter. In ordinary life also, it is found that when a merchant and a forester sell pieces of Ruby and other gems, the former (who knows the real character of the gems) always obtains a higher price than the latter (who is ignorant) ; and this is due to the superior Knowledge possessed by the merchant.—From this it follows that what is done with Knowledge—by a person fully cognisant—and with faith—by a person imbued with due faith,—and with due application—by a person who is equipped with the faculty of concentration,—that Act becomes more effective,— i.e. more fruitful—than the Act done by the ignorant person.—The assertion that the Act of the man with Knowledge is 'more effective' than that of the ignorant man means that even when done by the ignorant person, the act is effective ; so that it does not mean that the ignorant man is not fit to perform the act. In fact in the section dealing

–I. ii. 1 ] UDGITHA–DEVAS AND ASURAS FIGHT

15

with Uṣasti (later on) it is described that even ignorant persons “have performed the priestly functions.

The act of meditating upon 'Om' as the 'essence of essences', as 'fulfilment' and as 'prosperity' forms a single act of 'meditation' (and worship) ; as there are no efforts intervening in between these. In fact, the mention of several qualities means that it is to be meditated upon several times. Hence indeed there is expounding of this syllable 'Om', the Udgītha.—(10)

End of Section (Khaṇḍa) I, of Discourse (Adhyāya) i.

Discourse (Adhyāya) I, Section (Khaṇḍa) ii

UPANIṢAD–TEXT

On the occasion when the Dēvas and Asuras,—both born of Prajāpati,—fought each other, the Devas took away the Udgitha,—(thinking) ' with this shall we suppress these.'—(1)

BHĀṢYA

Dēvas and Asuras.—The term 'deva' is derived from the root 'div', to shine '; hence the word 'devas' stands for such functioning of the sense-organs as are illuminated (regulated) by the scriptures ;—opposed to these are the 'Asuras',—etymologically explained as 'Asuṣu ramanāḥ' 'delighting in the spheres of all their own natural life', and 'inclinations' as appertaining to all objects of sense ; hence the term stands for those natural functions of the sense-organs which are of the nature of darkness (ignorance).—The particles 'ha-vā' are indicative of past events.—On the occasion,—on which account,—these two sets of Beings (Devas and Asuras) fought with each other ; the root 'Yama' with the prefix 'sam' signifies fighting ; hence 'Samyētirē, means fought. That is, the natural sensual inclinations partaking of ignorance operated towards the suppression of the

16

CHĀNDOGYA UPANIṢAD

[ I. ii. 1—

activities regulated by the Scriptures ; and similarly as opposed to these, the Devas who are of the nature of enlightenment proceeding from discrimination due to the Scriptures, operated towards the suppression of the Asuras, who are of the nature of inborn darkness or ignorance ; and thus there has been something like 'fighting' in the shape of the suppressing of each other, in the bodies of all living beings, —a veritable 'Devāsurasaṅgrāma' (Battle between Devas and Asuras), since time without beginning. Such is the sense of the text.—It is this war that is described here, in the shape of a story, for the purpose of bringing about the knowledge of the due difference between what should be done (Dharma) and what should not be done (Adharma),—and as tending to a knowledge of the method of purification of the senses.—Thus both these, Devas and Asuras, born of Prajāpati,—i.e. the children of Prajāpati ;—'Prajāpati' here stands for the Personality, the Person capable of performing acts and acquiring knowledge, in accordance with the S'ruti-text declaring that 'The Person himself is Uktha, he is Mahān, he is Prajāpati' ; and all functionings of the sense-organs—both that are in accordance with the scriptures, as well as those natural ones that are contrary to those,—arise in the Person, and as such are called his ' children '.

On this occasion of fighting, for each other's rise and fall, the Devas took away the Udgītha ; the term 'Udgītha' indirectly indicates the functions of the Udgātr Priest ; and there again, inasmuch as it cannot be possible to take away these functions of that one Priest alone, what is meant is that they took away all such acts (sacrifices) as the Jyotiṣṭoma and the like.

The next sentence explains for what purpose they took away the said functions :—They thought that with this,—

—I. ii. 2 UDGĪTHA—FIGHT DEVAS AND ASURAS 17

i.e. by means of this act (of the Sacrifice) we shall suppress these,—'Asuras.—(1).

BHĀṢYĀ

When they were going to take away the Udgītha—i.e. the Sacrificial Act—then—

UPANIṢAD—TEXT

They meditated upon the Breath in the nose as Udgītha ; the Asuras pierced it with evil ; hence with it one smells both what is good-smelling and what is foul-smelling ; as it has been pierced with evil.—(2)

BHĀṢYA

They, the Devas, meditated upon,—performed meditation upon—the Breath in the nose.—i.e. the sensory organ of olfaction,—as Udgītha,—i.e. the performer of the Sacrificial Act, Udgātr Priest, regarding him as the Udgītha itself.

What this means is that they meditated upon the Udgītha—i.e. the svllable 'Om'—as the Breath in the Olfactory Organ. It is only when the text is taken to mean this that the context becomes preserved and the introduction of foreign matter becomes avoided. As a matter of fact, the context relates to this syllable 'Om' itself as the object of meditation.

Objection :—“You have declared (the sense of the previous text to be) that the Devas took away the Act (Rite) related to the Udgītha ; how is it, then, that now you say that they meditated upon the syllable 'Om' in the form of the Breath in the Nose ?”

Answer—There is no force in this objection ; what is meant is that the syllable 'Om', which is a part of the Udgītha, should be meditated upon as the Breath in the Nose, and not independently by itself ; and such being the sense, it is only right to say that 'they took away the Act (Sacrifice)' for the purpose of the said meditation.

C. U. 2

18

CHĀNDOGYA UPANIṢAD

[ I. ii. 2—

When the Dēvas had thus selected their Udgātr Priest,

the Asuras,—i.e. beings characterised by inherent dårkness

(ignorance),—pierced the luminous deity of the Breath in the

Nose, with Evil ; that is, they contaminated it with attach-

ment to Evil arising out of themselves. —Thereupon the Deity

of the 'Breath in the Nose' had his wisdom suppressed by the

feeling of attachment in the form of the egoistic notion that

the perception of sweet smell belongs to himself ; and

through this contact, he became contaminated with evil.

This is what is meant by the assertion that 'the Asuras

pierced it with evil'.

Because the said 'Breath in the Nose' has been pierced

with evil,—therefore, on becoming urged by that Evil, the

olfactory organ,—i.e. the life-breath in the Nose,—comes

to apprehend foul smell, among living beings. It is for

this reason that people smell 'what is good-smelling and also

what is foul-smelling' ; because it has been pierced with

Evil. No significance attaches to the term 'both',—just as in

the case of the text 'If both offering-materials become spoilt

etc.' [Where what is meant is that where any offering-

material is spoilt,—and not only two). [So in the present

context, though it is the apprehension of foul smell only that

is due to the contact of Evil, yet the text speaks of 'both',

though the apprehension of good smell cannot be due to the

contact of Evil.] That such is the sense is clear also from

a text found in a similar context (in the Bṛhadāraṇyaka),

which says, 'When one does perceive improper smell, it is

due to that Evil' [ where it is only the perception of bad

smell that is attributed to the presence of Evil ].—(2)

UPANIṢAD—TEXT

Then they meditated upon Speech as Udgītha ; the

Asuras pierced this with evil ; hence one speaks both

what is true and also what is untrue; because it is pierced

with evil.—(3)

—I. ii. 7] VARIOUS MEDITATIONS OF UDGĪTHA 19

Then they meditated upon the Eye as Udgītha; the Asuras 'pierced it with evil; hence one sees both what is sightly and also what is unsightly; because it is pierced with evil.—(4)

Then, they meditated upon the Ear as Udgītha; the Asuras pierced it with evil; hence one hears both what is agreeable to hear and what is disagreeable to hear; because it is pierced with evil.—(5)

Then they meditated upon Mind as Udgītha; the Asuras pierced this with evil; hence one conceives both what should be conceived and what should not be conceived; because it is pierced with evil.—(6)

BHĀṢYA

This disquisition is introduced by the Vedic text for the purpose of showing that it is the 'Breath in the Mouth' that is pure and hence a fit object of meditation. With this view the presiding deities of the Eye and other organs (of perception) are discussed in due order and then discarded on the ground of their being 'pierced with evil' by the Asuras. All the rest of it is as in the preceding text:- They meditated upon Speech, the Eye, the Ear, the Mind'. Those organs that are not actually named here,—such as the organ of Touch, the organ of Taste and so forth,—should also be understood to be included; as is clearly declared in another Vedic text—'Thus have all these deities been pierced with evil.'—(Bṛhadāraṇyaka).—(3-6)

UPANIṢAD—TEXT

Then they meditated upon that Breath which is in the Mouth, as Udgītha; when the Asuras approached it, they were smashed; just as (a clod of earth) approaching (hitting against) solid stone becomes smashed.—(7) . .

20

CHĀNDOGYA UPANIṢAD

[ I. ii. 7—

BHĀṢYA

Having discarded the Deities of the Olfactory and other organs on account of their being pierced by the Asuras, the Devas, thereafter, meditated upon that well-known ‘Breath which is in the Mouth’—i.e. which proceeds from the mouth, —as Udgītha.—As before, the Asuras approached this Breath also (for piercing it) ; but on approaching—i.e. getting at—it, they were smashed ; that is, they perished through the mere intention (of piercing the said Breath).—In answer to the question,—How, without having done anything to the Breath, were they smashed ?—the text supplies an illustration :—In the ordinary world, when a piece of stone which is solid,—( literally ) that which cannot be dug into with spades and other implements,—is approached—hit —by a clod of Earth—[ this term being added here through the needs of the sense of the passage, and on the strength of another Vedic text],—when the clod of Earth is hit at the hard and solid piece of stone,—with the intention of breaking the stone,—the clod, without doing anything to the stone, becomes itself shattered ; exactly so did the Asuras perish when they approached the Breath in the Mouth (with the intention of piercing it).—(7)

UPANIṢAD-TEXT

Thus, just as (the clod of Earth) striking a solid piece of stone is rent asunder, so also is rent asunder one who wishes ill to the person knowing this (science); as also one who injures him ; for he is a solid piece of stone.—(8)

BHĀṢYA

Thus, inasmuch as this Breath has not been injured by the Asuras, it is pure.

The Text describes the result that accrues to one who knows this essential character of the Breath—Just as strik-

—I. ii. 9] MEDITATIONS OF UDGITHA 21

ing etc. This is an illustration.—So also is rent asunder i.e. perishes ;—who ?—One who wishes ill,—what he does not deserve,—to the person who knows the Breath as described above ;—as also one who injures him,—who harms him ; that is one who does such acts against the knower of the Science of Breath as abusing, assaulting and the like ;—such a one also is rent asunder in the same way (as the clod of Earth).—The reason for this lies in the fact that he—the man knowing the Science of Breath,—is Life-Breath itself and as such, is a solid piece of stone,—i.e. not injurable.

Objection—“The Breath in the Nose also is of the nature of Air, just like the Breath in the Mouth ; how then is it that the Breath in the Nose was pierced by evil, and not the Breath in the Mouth,—though both are Breath ?”

Answer—There is no force in this objection.—It is only right that, the Breath in the Nose, though of the nature of Air, was pierced on account of the defective character of its location and organ,—and yet the Breath in the Mouth was not so pierced, by reason of the strength of its location and deity ; just as such implements as the Axe and the like accomplish good work only when handled by well-trained men, and not when handled by other men.—The Deity of the Nose was pierced because of the defective character of the Nose, its substratum,—not so the Breath in the Mouth.—(8)

UPANIṢAD—TEXT

By this, verily, one cognises not what is good-smelling, nor what is foul smelling ; indeed it has destroyed evil ; hence it is that whatever one eats or drinks, through this, one nourishes the other Breaths. In the end, not obtaining this, the rest go out ; that is why one opens the mouth at the end.—(9)

22

CHĀNDOGYA UPANIṢAD

[ I. ii. 9—

BHĀṢYA

Inasmuch as the Breath in the Mouth was not pierced

by the Asuras,—by this one cognises not what is good-smelling,

nor what is foul-smelling ; that is, people do not appre-

hend either of these two.—Thus, inasmuch as the effect of

evil is not perceived, it follows that it has destroyed evil ; i.e.

it has removed, discarded, evil, and hence it is pure ; speci-

ally because the olfactory and other Breaths support only

themselves, being attached to what is good and agreeable ;

while the Breath in the Mouth is not so, it does not support

itself alone, it supports all.—How ?—Answer—Whatever one

eats or drinks,through this—through the Breath in the Mouth—

by what is eaten and drunk, one nourishes,—supports—the

other Breaths, Olfactory and the rest ; that is, it is with this

help that they continue to exist ; hence the Breath in the

Mouth is the nourisher of all,—hence pure.—Question—

"How do you know that the continued existence of the

Olfactory and other Breaths is due to the food and

drink eaten and drunk through the Breath in the

Mouth ?" —Answer—Not obtaining this—not securing the

help of the Breath in the Mouth,—i.e., the feeding and

drinking functions of the Breath in the Mouth,—in

the end—at the time of death,—the rest,—i.e., the whole

lot consisting of the Olfactory and other Breaths.—go out.

When one is deprived of Breath, one cannot eat and drink ;

and hence it is well-known that there follows the departure

of the whole lot consisting of the Olfactory and other

Breaths.—As a matter of fact, it is seen that the Life-breath

actually hankers after food and drink when on the point

of departure ; that is why one opens the mouth,—i.e. there

is opening of the mouth ; and this absence of food (as

shown by the hankering after food) is indicative of the

departed Breath.—(9)

—I. ii. 10 ] MEDITATION OF UDGITHA 23

UPANIṢAD—TEXT

Aṅgiras meditated upon this as Udgītha; thus they regard it as Āṅgirasa, as this is the essence (rasa) of the limbs (aṅgānām).—(10)

BHĀṢYA

On the strength of the text—‘They regard this Aṅgira-sa as the Brhaspati and the Āyāsya Breath,’—some people have interpreted this passage as follows—Baka-Dālbhya --spoken of later on—meditated upon the Breath in the Mouth which is ‘Aṅgiras’ as the Udgītha; and similarly the same Baka-Dālbhya meditated upon the Breath which is Brhaspati, and which is Āyāsya (as described in texts 11 and 12 below).

This would be all right if the natural direct meaning of the sentence were not compatible; as a matter of fact, however, the natural meaning is quite compatible, even when the terms ‘Aṅgiras’ and ‘Brhaspati’ are taken as names of sages (represented as Breath); as we find in another Vedic text, viz:—(a) ‘Hence they called it Shatarchinah’ (where the name of the sage is mentioned as standing for the Breath); (b) similarly in the Ṛgveda the Veda speaks of Grtsamada, Viśvāmitra, Vāmadēva, Atri and other revered sages to whom the middle-most hymns were revealed, as representing Breath. In the same manner the present texts (10, 11 and 12) speak of the sages Aṅgiras, Brhaspati, Āyāsya—who are really meditators upon Breath—as Breath itself, in order to indicate the fact of their being non-different from it; just as such non-difference is shown in such passages as—‘Breath is Father, ‘Breath is Mother.

Hence the meaning of the text should be taken to be as follows:—The sage named Aṅgīras, being Breath itself, meditated upon himself,—the sage Aṅgiras, the Breath,—

24

CHĀNDOGYA UPANIṢAD

[ I. ii. 20—

as Udgītha ; as-because-it,—Breath—is the essence of the

limbs (aṅgas), hence this Breath is ‘Aṅgirasa’.—(10)

UPANIṢAD—TEXT

Bṛhaspati meditated upon this as Udgītha; thus they

regard it as Bṛhaspati ; as Speech is Bṛhatī, and this is

the Lord thereof.—(11)

Āyāsya meditated upon this as Udgītha ; thus they

regard it as Āyāsya ; as it proceeds from the Āsya

(Mouth).—(12)

BHĀṢYA

Because Breath is the lord, ‘pati’, of ‘Bṛhati’,

i.e., Speech,—therefore the sage is Bṛhaspati. Similarly

because Breath proceeds from,—comes out of—the mouth,

‘āsya’ ; hence the sage Āyāsya is Breath itself.—Both

these sages, being Breath itself—meditated etc., etc., etc.

In the same manner other Worshippers also should

meditate upon themselves as Udgītha endowed with the

properties connoted by the names ‘Aṅgīrasa’ (‘Bṛhaspati’

and ‘Āyāsya’).—(11) (12)

UPANIṢAD—TEXT

Baka-Dālbhya knew this ; he acted as the Udgāṭṛ

priest for the Naimiṣīyas ; he sang out their desires for

them.—(13)

BHĀṢYA

It was not only Aṅgīras (Bṛhaspati and Āyāsya) who

thus meditated. The sage by name Baka, who was

‘Dālbhya’—i.e., the son of Dalbhya—knew this ; i.e., he

understood the Breath as described above.—Equipped with

this knowledge, he acted as the Udgāṭṛ Priest for the

Naimiṣīyas, who were performing a Sattra.—By virtue of

his knowledge of the Science of Breath, he sang out—to the

Naimiṣīyas,—their desires ; that is, it is said that he helped

them in the fulfillment of their desires.—(13)

–I. iii. 1 ]

MEDITATION OF UDGĪTHA

25

UPANIṢAD–TEXT

He becomes a singer out of desires who, knowing this thus, meditates upon the syllable, Udgītha ;—This is in relation to the Self.—( 14 )

BHĀṢYA

As Baka, so any other Udgātr Priest becomes a 'singer out of desires', if he, knowing the Breath as described above, meditates upon it as the syllable 'Udgītha' ; to him accrues this visible (secular) reward ; the invisible (spiritual) reward consisting in the identification of one's Self with the Life-breath ; the sense is that this is already known from such texts as 'becoming a Divine Being, one reaches the Divine Beings'.

'This is in relation to the Self ; i.e. what has been just described is the meditation upon the Udgītha in relation to one's self (the Breath within one's own body).—This summing up is meant to attract the attention to that meditation upon Udgītha relating to the Deities which is going to be described below.—(14)

End of the Section (Khaṇḍa) ii of Discourse (Adhyāya) II

Discourse (Adhyāya) I, Section (Khaṇḍa) iii

UPANIṢAD-TEXT

Now, in relation to the Deities: One should meditate upon Him who Shines, as the Udgītha ; verily, on rising, He sings out for the living beings ; on rising, He dispels darkness and danger. He who knows this becomes the dispeller of danger and darkness.—( 1 )

BHĀṢYA

Now, after this, follows the meditation of the Udgītha as relating to Deities ; since the Udgītha is capable of being meditated upon in several ways.—He who shines—as

26

CHĀNDOGYA UPANIṢAD

[ I. iii. 1—

the Sun,—upon Him one should meditate as Udgītha ; that is;

one should meditate upon Udgītha as represented" by the

Sun.—Objection—"In the text we have the phrase 'tam

Udgītham' ; here the term 'Udgītha' stands for a syllable;

how then can it be applied to the Sun?"—Answer : On

rising,—when the sun rises,—He sings out for the living

beings,—i.e. for the benefit of the living beings ; i.e. for

producing food for living beings. As a matter of fact, if

the Sun does not rise, the Vrīhi and other corns do not

ripen ; it is in this sense that the Sun is figuratively

spoken of as 'singing out';—just as the Udgātr Priest

sings for the acquiring of food ; it is for this reason

that the Sun is the Udgītha.—Further, on rising, He dispels, for the sake of living beings, the darkness—of

night—and also the danger arising from that Darkness.—One who knows the Sun as endowed with these

qualities becomes the dispeller.—destroyer—of danger—i.e.

danger to the Self, of being born and dying ;—as also of

Darkness,—in the shape of ignorance,—which is the source

of that danger.—(1)

BHĀṢYA

Though the Life-breath and the Sun appear to be

different, on account of the difference in their location,—

yet there is no difference in their essence.—"How so?"—

[Answer].—

UPANIṢAD—TEXT

This and that are equal ; This is warm and that is

warm ; this they call svara, and that they call svara and

pratyāsvara ; therefore one should meditate upon this and

that as Udgītha.—(2)

BHĀṢYA

This and that are equal ; i.e. in quality, the Life-breath

is equal to the Sun and the Sun is equal to the Life-breath ;

–I. iii. 3 ]

MEDITATION OF UDGĪTHA

27

–because This,–the Life-breath—is warm, and That—the Sun—is also is warm ;–further, this—the Life-breath—they call 'Svara' and that—the Sun—they call 'Svara' and Pratyā-svara'. This is so, because the Life-breath only goes out ('Svarati'), dies, and does not come back ('pratyāsvarati') after death,—while the Sun, after having gone,—set,—again comes back day after day ; hence the latter is called 'pratyāsvara'.—Thus through their quality and name, the Life-breath and the Sun are equal to one another ; and there being thus no essential difference between the two, one should meditate, upon This—the Life-breath,—and That—the Sun as Udgītha.—(2)

UPANIṢAD–TEXT

Now, verily, one should meditate upon Vyāna as Udgītha ; when one breathes out, it is Prāṇa ; when one breathes in, it is Apāna ; and that which is the junction of Prāṇa and Apāna is Vyāna ; that which is Vyāna is Speech ; hence it is that one utters speech while he is neither breathing out nor breathing in.—(3)

BHĀṢYA

'Now verily etc.'—The text describes another method of meditating upon the Udgītha. One should meditate as Udgītha upon Vyāna,—i.e. upon that particular functioning of Breath, which is going to be described.—First of all the text proceeds to describe things that are similar to Vyāna : When the man breathes out,—that is, exhales Air through the mouth and the nose,—then, this functioning of the Air is what is called 'Prāṇa' (Out-breathing) :–When one breathes in,—that is, inhales Air through those same two (mouth and nose), this is the functioning called 'Apāna' (In-breathing). Question.—"What if all this is so ?"—Answer—That which is the junction of Prāṇa and Apāna,—that is, that function (of

28

CHĀNDOGYA UPANIṢAD

[ I. iii. 3—

the Air) which is in between the said two functions (of Breathing out and Breathing in)—is Vyāna. The sense is that the term ‘Vyāna’ does not stand here for what is known by that name under the Sāṅkhya and other systems ; because in the present text, the Śruti has described it as something totally different.—Question.—“How is it that the text omits the Prāṇa and the Apāna, and puts forth great effort to speak of the meditation of Vyāna?”—Answer—The reason for this lies in the fact that the said meditation leads to vigorous action.—“In what way does it lead to vigorous action ?”—That which is Vyāna is Speech, because Speech is the effect of Vyāna ; inasmuch as Speech is brought about by Vyāna;—it is while the man is neither exhaling nor inhaling breath,—that is, while not performing the functions of Prāṇa and Apāna,—that he utters—gives out—Speech.—(3)

UPANIṢAD-TEXT

That which is Speech is Ṛk.; hence it is that one recites the Ṛk. while he is neither breathing out nor breathing in.—That which is Ṛk is Sāman ; hence it is that one chants the Sāman while he is neither breathing out nor breathing in.—That which is Sāman is Udgītha:; hence it is that one sings out while he is neither breathing out nor breathing in.—(4)

BHĀṢYA

The sense of this is that one accomplishes the Ṛk, which is a form of Speech,—the Sāman which rests on the Ṛk,—and the Udgītha, which is a constituent part of the Sāman,—while one is neither breathing out nor breathing in,—that is, through Vyāna.—(4)

UPANIṢAD-TEXT

In addition to these, even other vigorous acts,—such as churning out of the fire, moving along the boundary, bending of the strong bow,—are done while

—I. iii. 6 ] MEDITATION OF UDGĪTHA 29

one is neither breathing out nor breathing in. For this reason one should meditate upon Vyāna as the Udgītha.—(5)

BHĀṢYA

It is not only the uttering of speech and the rest (mentioned in the preceding text), but also acts other than those, which are vigorous,—i.e. requiring special effort to accomplish,—such as churning out of fire, moving along—i.e. running along,—the boundary,—the bending,—i.e. drawing—of the strong bow,—all these one does while he is neither breathing out nor breathing in ;—for these reasons the Vyāna is superior to the Prāṇa and other functions (of the Breath); and the meditation and worship of the superior Being is better, on account of its being more fruitful; just like the serving of the King (which is more fruitful than serving the Minister and others).—For this reason,—by reason of this fact—one should meditate upon Vyāna itself as Udgītha,—and not upon the other functions (of Breath) ; and the reward of this would consist in the better and more vigorous accomplishment of the act (of meditation).—(5)

UPANIṢAD—TEXT

Now, one should verily meditate upon the syllables of the Udgītha as Udgītha : Prāṇa itself is ut, as it is through Prāṇa that one rises (ut-tiṣṭhati) ;—Speech is gī ; as Speeches they call gīrah ;—food is tha, as it is upon food that all this subsists.—(6)

BHĀṢYA

Now, then, one should verily meditate upon the syllables of the Udgītha ; in order to preclude the notion that what are meant to be meditated upon are the deities figuratively indicated (by the constituents of the syllable ‘Om’), the text has added the qualifying phrase ‘Udgītha iti’, as Udgī-tha ; that is, one should meditate upon the syllables of the

30

CHĀNDOGYA UPANIṢAD

[ I. iii. 6—

name Udgītha ; the sense being that the meditation of the

constituent syllables of the name implies the meditation

of the bearer of the name also ; just as when one thinks of the

name ' so and so Mishra '.—Praṇa:itself is ' ut ' (as contain-

ed in the term ' Udeïtha '); i. e., the syllable ' ut ' should

be meditated upon as ' Prāṇa '.—The text next explains why

Prāṇa is ut : As it is through Prāṇa that all things rise—

as is clear from the fact that when one is devoid of Prāṇa

(the Life-breath), one falls down ; thus there is a simila-

rity between Prāṇa and ' ut '.—' Speech is gī ' ; because

cultured people speak of Speech as ' gīrah '.—Similarly,

' Food is tha '; as all this subsists upon food ; this being the

similarity between ' Tha ' and food.—(6).

UPANIṢAD—TEXT

Heaven is ut ; the Sky is gī ; the Earth is tha ;—the

Sun is ut ; Air is gī ; Fire is tha ;—Sāma-veda is ut ; Ya-

jurveda is gī ; Ṛgveda is tha ;—for here Speech itself

milks the milk of speech ; and he who, knowing this,

meditates upon the syllables of the Udgītha as Udgītha

becomes rich in food and eater of food.—(7)

BHĀṢYA

The similarities of the three things (of Prāṇa with ' ut ',

of Speech with ' gī ' and of Food with ' tha ') have been

described in the preceding Vedic text ; on the same

analogy, similarities are now attributed to other sets of

things also,—(a) Heaven is ' ut ',—because of its high posi-

tion (uchchaih sthāna) ;—the Sky is ' gī ',—because it swallows

( gīranāt ) the regions ;—the Earth is ' tha ',—because living

beings stand upon it (sthānāt ).—(b) The Sun is ' ut ',—because

of its being high above ;—' Air is ' gī ',—because it swallows

Fire and other things ;—Fire is ' tha ',—because sacrificial

acts rest upon it.—(c) The Sāma-veda is ' ut ',—because it has

been eulogised as Heaven ; Yajurveda is ' gī ',—because the

—I. iii. 8 ] CONTEMPLATION OF SĀMAN 31

deities swallow the offerings made with the Yajus-Mantras*; Ṛgveda is ‘tha’,-because the Sāman rests upon the Rk-verses.—The text next describes the reward following from the meditation of the syllables of the Udgītha: For him,—the acting agent,—milks, Yields ;—“What is it that milk ?”—Speech ;—“What does it yield ?”—The milk of speech ; that is to say, the reward following from the Ṛgveda etc. ; this reward is the ‘milk of speech’; this milk, Speech itself milks ; that is Speech milks itself.—Further, he becomes rich in food,—i.e. possessed of large quantities of food, and also an eater of food,—i.e. he comes to have a keen appetite.—One who, knowing this,—meditates upon the syllables composing the term ‘Udgītha’ thus—i.e. as described above, possessing the qualities mentioned (gets this reward).—(7)

Now, the fulfilment of blessings : One should meditate upon the contemplated things thus : One should reflect upon that Sāman with which he may be going to pray.—(8)

BHĀṢYA

Now, the fulfilment of blessings : the full statement is that ‘the text is now going to describe the method by which the fulfilment—accomplishment—of blessings—of desires —would be secured.—The term ‘contemplated things’ stands for things sought after, things gone after, i.e. things that one thinks of,—“How is this described ?”—One should meditate upon the things thus,—i.e. in the following manner :—That Sāman,—the particular Sāman—with which one may be going to pray—the Udgātr Priest may be going to chant eulogistic hymns,—on that, one should reflect ;—i.e. one should follow it up, cogitate over it, by means of arguments and reasonings.—(8)

32 CHĀNDOGYA UPANIṢAD [ I. iii. 9—

UPANIṢAD—TEXT

That Ṛk upon which the Sāman is based,—on that Ṛk (one should reflect); that sage with which the Sāman is connected,—on that sage (one should reflect); that Divinity which one is going to pray to,—on that Divinity one should reflect.—(9)

BHĀṢYA

That Ṛk-verse upon which the said Sāman is based,—on that Rk-verse, one should re!lect,—along with its Deity and other details.—That sage with which the said Sāman is connected—on that sage one should reflect.—That Divinity to which one is going to pray,—on that Divinity one should reflect.—(9)

UPANIṢAD—TEXT

The metre in which one is going to pray,—upon that metre one should reflect ;—the Stoma with which one may be going to pray,—upon that Stoma one should reflect.—(10)

BHĀṢYA

The metre—Gāyatrī and the rest,—with which one is going to pray,—that metre should reflect upon ;—the Stoma with which one may be going to pray,—that Stoma one should reflect upon. The Ātmanepada ending has been used in the word 'stoṣyamānaḥ' (instead of the Parasmaipada ending elsewhere, in the word 'stoṣyan'), because the result following from the use of a particular Stoma comes directly to the Agent himself. That:Stoma one should reflect upon.—(10)

UPANIṢAD—TEXT

The quarter that one is going to eulogise,—that quarter one should reflect upon.—(11)

BHĀṢYA

The quarter that one is going to eulogise,—that quarter one should reflect upon,—along with its Presiding Deity and other details.—(11)

—I. iv. 2 ] CONTEMPLATION OF ‘OM’ 33

TEXT—Lastly, having approached himself, he should eulogise himself, with due care, pondering over his desire. Quickly will be fulfilled for him that desire seeking for which he would sing the Prayer.—Yea, seeking which he would sing the Prayer.—(12)

BHĀṢYA—The Udgātr-Priest should approach and eulogise his own self—along with the table of his gotra and other details,—and also the Sāman and the rest ;—pondering over his desire, with due care,—carefully avoiding all mistakes relating to accent and pronunciation.—Quickly—soon—will be fulfilled—will prosper—the desires for him who knows this—“ which desire ? ”—seeking for which he would sing the Prayer.—The repetition of the phrase is meant to indicate the importance of the subject.—(12)

End of Section (3) of Discourse I.

TEXT—One should meditate upon the syllable Om, the Udgītha, because one always sings with Om ; of this, now, the expounding.—(1)

BHĀṢYA—The main subject-matter of the syllable ‘Om’ is here re-introduced with a view to preclude the possibility of the attention being diverted to other subjects, on account of the main subject having been interrupted by the declarations regarding the meditation on the components of the name ‘Udgītha’; the sense of this introduction is that one should perform meditation upon the same syllable ‘Om’ which is the main subject of treatment, as endowed with the qualities of immortality and fearlessness.—(1)

TEXT—The Divinities fearing Death, entered the science of the Triadic Science; they covered themselves with the ‘Metres’; and because they covered themselves with the metres (Chandas), therefore this constitutes the metricality of the metres.—(2)

C. U. 3

34

CHĀNDOGYA UPANIṢAD

[ I. iv. 3—

BHĀṢYA—It is described now what the Divinities did when they became frightened of death—i.e. of the killer.—They entered the Triadic Science ; that is, they had recourse to the Act prescribed in the Triadic Science ; that is, they commenced the performance of Vedic Acts ; regarding it as a protection against Death.—Further, they proceeded to form the acts of Japa (repeating of mantras), Homa (Pouring of Libations) and the like, with ‘Metres’,—i.e. Mantras,—which are not specifically enjoined as to be used at any particular Acts ; and covered—concealed—themselves—among other Acts ; because,—as—they covered themselves with these Mantras, therefore it is well known that Mantras have the character of being ‘Chandas’ (metrical)—protective covers.—(2)

TEXT—There Death saw them in Ṛk, Sāman and Yajuṣ,—just as one sees fish in water. Then the Divinities, knowing this, rose above Ṛk., Sāman and Yajuṣ, and entered the Vowel (Svara) its elf.—(3)

BHĀṢYA—There Death saw them—the Divinities ; just as,—in the ordinary world,—the fisherman sees the fish in water, which is not over-deep—thinking that it would be easy to secure them by such ordinary means as angling and draining out of the water : in the same !manner Death saw the Divinities and regarded them as easy to be got at through the exhaustion of their ‘karma’ (the resultant of their Ritualistic acts).—Question.—“Wherein did Death see the Divinities?” —

Answer—In Ṛk, Sāman and Yajuṣ ; that is, in the Ritualistic Acts connected with the three Vedas, Ṛk, Sāman and Yajuṣ.—As regards the Divinities, they had their minds purified through the embellishments due to the Vedic Ritual, and hence they knew what Death was going to do to them ; and knowing this, they rose above the Ṛk., Sāman and Yajuṣ,—that is, they turned away from the ritualistic acts connected with

—I. iv. 5] CONTEMPLATION OF ‘OM’ 35

the three Vedas, Ṛk, Sāman and Yajuṣ; that is, having no hope of getting rid of the danger of death,—with the help of the said Acts, they gave up that hope and entered,—took shelter in,—the Vowel,—i.e., the syllable, endowed with the qualities of immortality and fearlessness, which is called by the name Svarā (vowel) ; that is, they became engaged in the meditation of the syllable ‘Om’.—The particle ‘eva’ (itself) has the restrictive force, and hence it precludes the desirability of combining Ritual with Meditation. The meaning is that they:gave themselves up entirely to the meditation of ‘Om’.—(3)

Question—“ How does the syllable come to be called by the name ‘svara’ (vowel) ?”

The Answer follows in the following text :—

TEXT—When one gets at the Ṛk, one loudly pronounces Oṃ; similarly with tbe Sāman; similarly with the Yajus. That indeed is Svarā which is this syllable, which is immortal, fearless. Having entered this, the Divinities became immortal and fearless.—(4)

BHĀṢYA—When one gets at the Ṛk, one loudly pronounces ‘Oṃ’; similarly with the Sāman; similarly with the Yajus.—That indeed is Svarā ;—“What is it ?”—which is this syllable, which is immortal, fearless. Having entered this—as just described—Divinities became immortal and fearless.—(4)

TEXT—One who, knowing this, eulogises this syllable, enters this same syllable, the immortal and fearless Svarā ; having entered it he becomes immortal just as the Divinities became immortal.—(5)

BHĀṢYA—One,—a person other than the Divinities,—who, like the said Divinities, knowing this syllable,—as endowed with the qualities of immortality and fearlessness,—eulogises—praises, i.e. meditates upon [ meditation is what is meant by ‘eulogy’ here] it, he enters, in the same

36

CHĀNDOGYA UPANIṢAD

[ I. iv. 5—

manner as the Divinities, this same syllable, immortal and

fearless.—Having entered it etc., etc. Among people gaining

entry into the Royal Palace, there is always a distinction

made on the ground of their being more or less intimate with

the King; there is no such distinction of being more or less

intimate among persons entering the Supreme Brahman; what,

therefore, happens in this case is that the meditator becomes

immortal and fearless, just in the same manner, and with the

same degree of immortality and fearlessness, as that which

characterised the Divinities ;-that is, there is no superiority

or inferiority in the immortality attained.—(5)

End of the Section (4) of Discourse I.

BHĀṢYA—The Text now proceeds to describe that

meditation of the syllable which brings its reward in the

shape of several sons, and in which the syllable is looked

upon as qualified by diversities of breath and of rays ; this

description follows after the identification of the Praṇava

and the Udgītha, which in its turn, is preceded by a reitera-

tion of what has been already said in regard to the meditation

of the Udgītha as contemplated in the form of Breath and

the Sun :-

TEXT—Now, verily, that which is Udgītha is Praṇava;

that which is Praṇava is Udgītha. This Sun verily is

Udgītha and it is Praṇava ; because it moves along utter-

ing Om.—(1)

BHĀṢYA—Now, verily, that which is Udgītha is

Praṇava ;-What is ‘Praṇava’ for the Ṛgvedins,—that is

precisely what, in the Sāmaveda, is spoken of by the name

‘Udgītha’.—This Sun is Udgītha, and It is Praṇava ; that is,

what is spoken of, among Ṛgvedins by the name ‘Praṇava’ is

this same Sun, not anything else. Udgītha is the Sun ;-

Why ?—because it is this syllable Om, which is named

–I. v. 3] MEDITATIONS OF UDGĪTHA 37

Udgītha, which this Sun utters ;–the word 'svaran' signifying utterance or pronunciation by reason of one and the same root having several meanings,–or it may mean goes,–and moves along ;–and for this reason the Sun is Udgītha. (1).

TEXT–"To Him verily did I sing ; hence thou art my only one."–So said Kauṣītaki to his son ;–" Do thou reflect upon the Rays ; so wilt thou have many ".–This is as relating to Divinities.—(2)

BHĀṢYA—"To Him verily did I sing,–I addressed the song to Him ,–that is, I reflected upon the Sun regarding Him as identical with the Rays ;–hence,–for this reason,–thou art my only one–Son " ; So said Kauṣītaki—the son of Kuṣītaka,– to his son.—" For this reason, thou should reflect upon the Sun and the Rays as distinct from one another. "—The term ' paryāvartayāt ' (Third Person, Singular) should be taken as 'paryāvartaya' (Second Person Singular), because of the presence of the second person pronoun ' Thou '.—" Thus wilt thou have many sons ".—This is as relating to Divinities.—(2)

TEXT–Now with reference to the Body :–That which is the Breath in the Mouth,–on that one should meditate as Udgītha ; because it moves along pronouncing Om.—(3)

BHĀṢYA—Now—after this,–is described the Medita-tion in reference to the Body.—That which is the Breath in the mouth,–on that one should meditate as ' Udgītha ' etc., etc.,–as above (under "Text 1).—Similarly, this Breath also moves along pronouncing Om ; that is, it moves along for the purpose of exciting speech and other functions, while pronouncing the syllable ' Om ', thereby according permission, as it were, to the said functionings. [That this is so is shown by the fact that] at the time of that a man is dying, persons near him do not hear the Breath pronouncing 'Om' (as Speech

38

CHĀNDOGYA UPANIṢAD

[ I. v. 4—

and the other functions have ceased).—On this analogy, in the case of the Sun also, the pronouncing of 'Om' shòuld be regarded merely as according permission.—(3)

TEXT—“ This verily did I sing to Him ; hence thou art my only one”.—so said Kausītaki to his son : “Thou shouldst sing to the Breaths as manifold,—so that thou mayst have many.”—(4)

BHĀṢYA—This verily did I sing etc., etc.,—as before. Hence one should view Speech and the other Breaths and the Breath in the Mouth as distinct from one another, and thus reflect in his mind, upon them as manifold,—as before;—the idea being that ' by so doing many sons may be born to me '. The contemplation of Breath, and of the Sun, as, singly representing Udgītha is defective, in so far as it brings, as its reward, a single son, and, as such, should be discarded ; and the contemplation of the manifold Rays (of the Sun) and the manifold Breaths, as representing Udgītha, is what should be practised, as leading to better results in the shape of many sons ;—this is what has been taught in this section.—(4)

TEXT—Now, verily, that which is Pranava is Udgītha. [Knowing this], one, from the seat of the Hotṛ-priest rectifies wrong singing ; —yea, he doth rectify it.—(5)

BHĀṢYA—That which is Udgītha etc.—In this text has been set forth the view that Udgītha and Pranava are one ; the reward of this knowledge is now described. The Hotṛ ṣadana is the place seated where the Hotṛ-Priest does the chanting ; the phrase ' from the seat of the Hotṛ-priest' should be taken as standing for ' having rightly performed the functions of the Hotṛ-priest ' ; as no result can accrue from the mere seat.—“ What is that reward ?”—It is this—Whatever may have been badly or wrongly sung by the Udgātṛ.

–I. vi. 1 ] MEDITATION OF UDGITHA

39

Priest in course of the performance of his functions,—i.e. whatever mistakes he may have committed,—all that he rectifies, sets right ; just as the disorders of the bodily humours are set right by proper medication.—(5)

End of Section (5) of Discourse I.

Section (6)

BHĀṢYA—The Text is next going to lay down another method of meditating on the Udgītha, which is calculated to fulfil all desirable results.

TEXT—This is Ṛk ; Fire is Sāma; this Sāma rests upon this Ṛk ; hence is the Sāma sung as resting upon the Ṛk. This is Sā and Fire is ama ; and that makes up Sāma.—(1)

BHĀṢYA—‘This’—Earth—is Ṛk; that is, the Ṛk should be viewed as the Earth. Similarly, Fire is Sāman ; that is, the Sāman should be viewed as Fire. Question :—“ How can Earth and Fire be regarded as Ṛk and Sāman (respectively) ?” Answer :—This—What has been just spoken of—Sāman—which has been called ‘ Fire’,—rests upon this Ṛk—i. e. the Earth ; which means that the Fire stands upon the Earth, in the same manner as the Sāman rests upon the Ṛk-verse.—hence,—for this reason,—the Sāman is, even now, sung by Sāmavedins, as based upon the Ṛk-verse.—Just as Ṛk and Sāman are not entirely different from one another, so also are Earth and Fire not entirely different from one another. “ How so ? ”—This—Earth—is ‘ Sā ’, i. e. Earth is expressed by the letter ‘ Sā ’ which is one half of the name ‘ Sāma ’ ; and Fire is ‘ ama ’, i. e. expressed by the other half of the same name ‘ Sāma ’ ; thus Earth and Fire together, being expressible by the same name ‘ Sāma ’, make up the Sāma.—Thus then the two, Earth and Fire,

are not entirely different from each other ; they are always

mingled together, exactly like Ṛk and Sāman,—and thus

Earth and Fire are Ṛk and Sāma. This is the upshot.

Some people have suggested the explanation that the

sentence ' This is sā and Fire is ama ' is meant to lay

down the meditation upon the two letters of the name

'Sāma' as Earth and Fire.—(1)

TEXT—' The Sky is Ṛk ; the Air is Sāma ; this Sāma

rests upon this Ṛk ; hence is the Sāma sung as resting

upon the Ṛk. The Sky is Sā, the Air is ama, and that

makes up Sāma.'—(2)

' The Heaven is Ṛk ; the Sun is Sāma ; this Sāma

rests upon this Ṛk ; hence is the Sāma sung as resting

upon the Ṛk. The Heaven is Sā, the Sun is āma,—and

that makes up Sāma.—(3)

BHĀṢYA—The Sky is Ṛk and Air is Sāma etc. etc. as

before. (2-3)

TEXT—The Stars are Ṛk, the Moon is Sāma ; this

Sāma rests upon this Ṛk. Hence is the Sāma sung as

resting upon the Ṛk. The Stars are Sā, the Moon is ama ;

and that makes up Sāma.—(4)

BHĀṢYA—The Moon is the Lord of Stars ; hence it is

Sāma.—(4)

TEXT—Now That which is the White Light in the

Sun is Ṛk ; that which is Blue, very black, is Sāma ; this

Sāma rests upon this Ṛk ; hence is the Sāma sung as

resting upon the Ṛk.—(5)

BHĀṢYA—Now, that which is white Light,—the white

effulgence—in the Sun—is Ṛk. That which is Blue, very

dark,—extreme blackness,—is Sāma ; this Blackness is

perceived only by one who is able to concentrate his eyes

absolutely upon the Sun.—(5)

—I. vi. 6 ]

MEDITATION OF UDGITHA

41

TEXT—That which is the white Light in the Sun is

Sā, and that which is Blue, the very black, is ama ; and

that makes up Sāma,—Now that golden Personality who

is seen within the Sun, with golden beard and golden

hair, and golden all through to the very nail-tips.—[His

name is Ut—next text.]—(6)

BHĀṢYA—These two lights, the White and the Black,

are (respectively) ‘Sā’ and ‘ama‘.

Now that which is within the Sun,—inside the Sun, within

the Solar disc.—‘golden‘.—as if made of gold ; it is not

possible for the Deity to be ‘golden‘ in the sense of being made

of gold, as, in that case He could not be endowed with such

qualities as having Rk. Sāma for his joints (as described in

text 8, below) and being free from evil. It is not possible for a

thing made of gold, which must be inanimate, to have any

evil propensities which could be precluded by the qualifica-

tion of ‘being free from evil‘ ;—also because no such

‘golden‘ character is visible to the eye. For these reasons

the two terms ‘Hiranmaya‘, have to be taken in the meta-

phorical sense, standing for luminous. The same interpreta-

tion is to be applied to the rest of the passage.—The

‘personality‘ ; ‘Puruṣa‘ is so called because it lies (shētē)

in the body (puri), or because it pervades the entire universe

with its self (Pūrayati).—‘Is seen‘—by persons who have

withdrawn their physical eyes and have concentrated their

mind, through such means as leading the life of the Religious

Student and the like.—Inasmuch as even effulgent beards

and hairs might be black, the text adds the qualification ‘with

golden beard and golden hair‘ ; the sense being that His

hairs and beard also are luminous.—To the very nail-tips.‘—

‘praṇakha‘ stands for the nail-tips ; the meaning therefore

is that upto and including the nail-tips, it is like one mass of

gold, pure effulgence.—(6)

42

CHĀNDOGYA UPANIṢAD

[ I. vi. 7—

TEXT—His eyes are like "monkey—seat" lotus. His name is Ut. He is risen above all evils.—He verily rises above all evils who knows thus.—(7)

BHĀṢYA—Of the person who is all through of golden colour, there is a peculiarity in the eyes. " How ? "—.Kapyāsa is the ‘āsa, seat, of the ‘Kapi, monkey ; the term ‘āsa being derived from the root ‘āsa to sit, with the ghañ affix. The term ‘Kapyāsa therefore stands for that part of the monkey's back on which it sits ; so that when the lotus is spoken of as ‘ Kapyāsa ’, ‘monkey-seat’, what is meant is that it is extremely bright (and red) ;-so the eyes of the Solar Person also are bright red. Inasmuch as the Simile is an indirect one,—the lotus being likened to the monkey's seat, and the eyes being likened to the lotus,—it cannot be regarded as incompatible with the dignity of the subject.—

Of this person, thus qualified, the indirect (figurative). name is ‘Ut.’—“Why should this be regarded as the indirect name ?”—‘He’—This deity (the Person in the Sun),—‘ above all evils ’,—above all evils along with their effects ;—the text is going to speak of ‘ the Self being one in whom all evil has been destroyed ’;—‘ has risen ’, ‘Uditah’, standing for Ut-itah, risen above, passed beyond ; hence He is named ‘Ut’.—One who knows this Deity as endowed with the qualities described above and as bearing the name ‘Ut’—he also rises above, passes beyond, all evils.—The particles ‘ha’ and ‘vā indicate emphasis ; he verily, surely, rises above evils.—(7)

TEXT—Rk and Sāma are His joints; hence is the Udgītha, Hence one who sings this (Deity, Ut) is the Udgātr (lit. ' singer of ut '). He controls the regions above Him, as also the desires of the Deities.—This is in reference to the Deities.—(8)

BHĀṢYA—What the text means to describe now is the fact of the said Deity (Person in the Sun) being Udgītha,

—I. vii. 1 ]

MEDITATION OF UDGĪTHA

43

just like Āditya and others (described above as Udgītha).—

'Rk and Sāma are his joints',—they are his joints, in the shape

of Earth and the rest as described above (Earth standing for

Rk and so on). The Deity in question is the Self ensouling

all things; and inasmuch as he controls the lower as well

as the higher regions, as also all desires, it is only right

that the Earth and Fire, as Rk and Sāma, should be His

'joints';—also because he is the origin of all things.—

Inasmuch as this Deity is named 'Ut' and has the Rk and

Sāma for his joints,—this character of having Rk and Sāma

for His joints makes him the Udgītha;—this is what is

asserted mystically,—as the Deity is fond of mysticism,

—in the phrase 'Hence is Udgītha'.—Hence,—for this

reason,—the Priest who sings to the Ut is called the

'Udgātr—Priest'; that is, inasmuch as he is the singer

('gātr') of the aforesaid Deity named 'Ut', it is only right

that he should be known as Udgātr; this is what fixes

the name of the Udgātr Priest.—This same Deity named

'Ut' controls the regions that lie above Him—i.e. the

Sun; He is not only the Controller of the regions, but also

the Upholder; this is what is implied by the particle 'cha';

this idea is supported by such Vedic texts as 'He upheld

this Earth and also Heaven.'—Further, He controls also the

desires of the Deities.—This is in reference to the Deities;

that is, herein has been described that form of the Udgītha

which consists of the Deity.—(8)

End of Section 6 of Discourse I.

SECTION (7)

TEXT—Now with reference to the Body : Speech

itself is Rk; Breath is Sāma. This Sāma rests upon this

Rk; hence is the Sāma sung as resting upon the Rk;

44

CHĀNDOGYA UPANIṢAD

[ I. vii. 2—

Speech itself is Sā and Breath is ama ; and this makes up Sāma ;—(1)

BHĀṢYA—Now is going to be described (the Meditation) in reference to the Body. Speech itself is Ṛk, Breath is Sāma; —this is on the analogy of their relative upper and lower position. It is the Olfactory Organ along with Air that is called ‘Breath ’ (here).—Speech is ‘Sā’, Breath is ‘ama’ etc., etc., as before.—(1)

TEXT—The eye itself is Ṛk ; the Self is Sāma ; this Sāma rests upon this Ṛk ; hence is the Sāma sung as resting on the Ṛk. The Eye itself is Sā, the Self is ama ; and that makes up Sāma.—(2)

BHĀṢYA—The eye is Ṛk ; the Self is Sāma. The term ‘Self’ (‘ātmā’) here stands for the Shadow, Reflection of the Self ; as it is this reflection (and not the Self proper, the Personality) that rests in the Eye, and is, on that account, called ‘Sāma’ (being similar to the Sāma which rests upon the Ṛk).—(2)

TEXT—The Ear itself is Ṛk ; the Mind is Sāma ; this Sāma rests upon this Ṛk ; hence is the Sāma sung as resting upon the Ṛk. The Ear itself is ‘Sā’ ; the Mind is ‘ama’; and this makes up Sāma.—(3)

BHĀṢYA—The Ear is Ṛk, the Mind is Sāma ; the Ear being the controller (like Ṛk), the character of Sāmabelongs to the Mind.—(3)

TEXT—That which is the White Light in the Eye is Ṛk ; that which is blue, very black, is Sāma ; this Sāma rests upon the Ṛk. Hence is the Sāma sung as resting upon the Ṛk. That which is the White Light in the Eye is Sā that which is blue, very black, is ama ; and that makes up Sāma.—(4)

—I. vii. 5 ]

MEDITATION OF UDGITHA

45

BHĀṢYA—That which is the White Light in the Eye is Rk ; and that which is blue, very black,—which, like the Sun, is the sub-subtratum of the faculty of vision, is Sāma.—(4)

TEXT—Now, that Person who is seen within the Eye, that, indeed, is Rk ; that is Sāma ; that is Uktha ; that is Yajuṣ ; that is Brahman (Veda). His form is the same as the form of that other Person ; his joints are the same as the joints of that other Person ; his name is the same as the name of that other Person.—(5)

BHĀṢYA—Now, that Person who is seen within the Eye etc., etc.—as before ;—that is Rk, appertaining to the Body ; Speech and the rest and Breath and the rest appertaining to the Divinities. It is well known that the Rk (verse) has its component letters arranged in well-defined quarters.—Similarly, it is Sāma. Or, on account of the mention of the ‘Uktha’, the term ‘Sāma’ here may be taken as standing for the Stotra (as distinguished from the Shastra. both of which are different forms of the Sāma). It is Uktha, i.e. Shastra-chant, (as distinct from the afore-mentioned Stotra). [Read ‘Uktāt’ for ‘Ukthat’].—It is Yajuṣ ; the term stands for all such as ‘Svāhā’, ‘Svadhā’. ‘Vṣat’ and so forth ; all this is Speech, and it is Yajuṣ ; and that same Person is all this ; because he is the soul of all things and also the source of all things,—as already explained by us.—As the present context is dealing with Rk and allied things, the term ‘brahman’ should be taken as standing for the Three Vedas.—That same form is attributed to this Person in the Eye ;—“ What form ? ”—That form is the same as that of the Person in the Sun, that is ‘golden’ etc., as described in connection with the Divinities.—The “ joints ” that have been described as those of the Solar Person are also the joints of the Person in the Eye. His name also is the same as that of that Person,— viz., ‘Ut’ and ‘Udgitha’.—It might be argued that “ the Visual Person must be different from the Solar Person ;

46

CHĀNDOGYA UPANIṢAD

[ I. vii. 6—

(1) because they occupy different positions,—(2) because the

qualities and name of the one are attributed (figuratively) to

the other, (3) because there is difference in their spheres of

influence,—and (4) because they are mentioned separately."—

But this would not be right : [it having been declared that

the meditator attains the position of the Person meditated

upon ] the man meditating upon these two Persons (Solar

and Visual) would have to attain two positions, if the two

Persons were entirely distinct, and it is absolutely impossi-

ble for one and the same man to become identified with two

distinct Personalities.—" Such identification with two

Personalities might be possible through bifurcation [i.e. the

meditating man would become divided into two parts, one

part becoming identified with the Solar Person and the

other with the Visual Person ];—in fact, the Upaniṣad itself

is going to declare that ' He becomes one, two, three etc.,

etc.'"—That is not possible ; that which is of the nature of

pure Intelligence, and hence without any constituent parts,

cannot become bifurcated. Hence the Bodily and the Divine

Persons must be one and the same.—As regards the (figura-)

tive) attribution of form etc., which you have brought for-

ward as the ground of differentiation,—it does not indicate

difference at all ; it is only meant to preclude the notion of

difference that might arise on account of the difference in

their position.—(5)

TEXT—He controls the regions below this, and also

the desires of Men. Hence those who sing to the lute sing

to Him and hence they become acquirers of wealth.—(6)

BHĀṢYA—This Person in the Eye controls all those

regions that lie below this—i.e. below this bodily (physical)

self,—and also the desires relating to human beings. Hence—

for this reason,—those singers who sing to the lute really

sing to this Self ; and because they sing to this controller,

—I. vii. 9] MEDITATION OF UDGITHA 47

Lord, therefore they become acquirers of wealth, supplied with wealth, i.e. wealthy.—(6)

TEXT—Now, he who, knowing thus, sings Sāman, sings to both. Such a one obtains, through that same, those regions that lie above that, as also the desires of the Divinities.—(7)

BHĀṢYA—Now, one who knowing this,—knowing the deity Udgītha as described above,—sings Sāman, sings to both,—i.e. to the Visual as well as the Solar Person.—The text next describes the reward that comes to one who knows this : Through that same—i.e., through the Solar Person,—such a one obtains regions that lie above Him,—that is, by having become the divinity within the Sun,—and also the ‘ desires of the deities ’.—(7)

TEXT—And through this same, one obtains the regions that lie beneath Him, as also the desires of men. Hence, verily, the Udgātr Priest knowing this, should say (to the sacrificer)—(8)—“ What desire may I sing out for thee ? ”—Because one who, knowing this, sings Sāma becomes capable of singing out the fulfilment of desires.—(9)

BHĀṢYA—Now, through this same,—Visual Person himself,—one obtains the regions that lie below Him, as also the desires of Men—that is, on having become the Visual Person. Hence, knowing this, the Udgātr Priest should say—to the sacrificer—‘ What desire—desired thing,—may I sing for Thee ?’—Because the Udgātr Priest, knowing this, is capable of singing out the fulfilment of desires,—i.e. bringing about the fulfilment of the desired end by means of singing;—Who is so capable ?—He who, knowing this, sings Sāma. The repetition of the phrase ‘ sings Sāma ’ is meant to indicate the conclusion of the account of the particular form of meditation.—(8-9)

End of Section (7) of Discourse I.

48

CHĀNDOGYA UPANIṢAD

[I. viii. 1—

Section (8)

There were three persons who were experts in

Udgītha—Shilaka-Shālāvatya, Chaikitāyana-Dālbhya and

Pravāhaṇa-Jaibali.—They said—“We are experts in

Udgītha ; let us carry on a discussion on Udgītha”.—(1)

BHĀṢYA—The syllable ‘Om’ lends itself to being medi-

tated upon in several ways ; hence the Text has introduced

another method of meditation, calculated to bring its reward

in the shape of the quality of being the highest and best.—

The story has been brought in for the purpose of making the

subject easily comprehensible.—‘Three’—persons three in

number ;—the particle ‘ha’ indicates the fact that such is

the popular belief,—were ‘Experts’,—well-versed ;—‘in

Udgītha’ ;—in the science of Udgītha ;—that is, among per-

sons who had gathered together for some purpose, at a

particular time and place ; certainly, it is not possible that

in the whole world there should be only three persons,

well-versed in Udgītha and the related subjects ; in fact, we

hear of many such persons as Uṣasti, Jānashruti, Kaikēya

and others who were well-nigh-ommiscient.—The Text next

mentions who these three experts were : (1) Shilaka, by

name, the ‘Shālāvatya’, i. e., the son of Shalāvat ;—(2)

‘Chaikitāyana’, the son of Chikitāyana, of the gotra of

Dalbha ; or he may have been the son of both Chikitāyana

and Dalbha (being the body-born son of one and the adopted

son of the other) ;—and (3) Pravāhaṇa, by name, the

‘Jaibali’, the son of Jībala ;—these were the three.—They

said to each other—“We are known to be experts—well-

versed—in Udgītha ; hence, well,—if you agree,—let us

carry on discussion,—debate, through the system of setting

forth the two sides of the question,—the correct view and

its contrary,—on Udgīthā,—i.e., on the science relating to

the Udgītha ; and such discussion among persons knowing

– I. viii. 3 ]

MEDITATION OF UDGITHA

49

the subject leads to the rejection of the wrong view and the establishment of the correct view, not quite well known before, and also the setting aside of all doubts on the subject.

For this reason, persons conversant with the subject should be brought together ;–such is the teaching meant to be conveyed by the story ;–the sense being that, that the said results have followed from discussions is found to have been a fact in the case of the said sages, Shilaka and the rest.—(1)

TEXT–Having said Be it so, they sat down. Then Pravāhana Jaibali said–“You revered Sirs, speak first ;

I shall listen to the talk of two Brāhmaṇas conversing.”

— (2)

BHĀṢYA–Having said ‘ Be it so ’, they sat down.—So it it said. Where they had sat down, inasmuch as the Kṣattriya is by his very nature, more forward, Pravāhana Jaibali said to the other two–“You revered Sirs,—you who deserve all honour,—speak first—before others.—The term ‘to two Brāhmaṇas’ is indicative of the fact that the speaker himself was a Kṣattriya.—“While you two Brāhmaṇas are conversing, I shall listen to your conversation.” Some people explain the qualifing term ‘vācham’, ‘talk,’ to mean mere words without much sense.—(2)

TEXT–‘Thereupon, Shilaka Shālāvatya said to Chaikitāyana-Dālbhya–“Well, may I question you ? ”–

“Do question” said the other.’—(3)

BHĀṢYA–On the two men being thus addressed, Shilaka-Shālāvatya said to Chaikitāyana Dālbhya–“Well, if you will permit, I may question you.”—Being thus addressed, the other said “Do question.”—(3)

TEXT–“What is the essence of Sāma?–Answer–

“Accent.”–“What is the essence of accent?”–Answer–

‘ Breath ’.–“ What is the essence of Breath ? ”–

C. U. 4

50

CHĀNDOGYA UPANIṢAD

[ I. viii. 4—

Answer—“ Food.”—“ What is the essence of Food ?”—

Answer—“ Water. ”—(4)

BHĀṢYA—Having obtained permission, he said—“ Of

Sāma”,—which stands here for Udgītha, which forms the

subject-matter of the discourse ; it is Udgītha as'to be medi-

tated upon which forms the subject-matter of the discourse :

the text also is going to declare “ Udgītha is the highest 'and

best ”,—what is the essence,—the substratum, the ultimate

basis ? ”—Being thus 'questioned, Dālbhya answered—

“ Accent ”; because Sāma is made up of accent ; when one

thing is made up of another, it is said to have that for its

essence2 its ultimate basis ; as for instance, the Jar and

other objects made of clay (have clay for their essence).—

“ What is the essence of accent ?”—Answer—“ Breath ”; it is

through Breath that Accent is produced ; hence Breath is the

essence of Accent.—“ What is the essence of Breath ?”—

Answer—“ Food ”; as Breath is supported by Food ; as

declared by the Shruti texts.—“ Breath dries up without

food ” and “ Food is the string.”—“ What is the Essence of

food ?”—Answer—“ Water.”,—as Food is produced out of

Water.—(4)

TEXT—“ What is the essence of Water ?”—Answer—

“ That other Region.”—“ What is the essence of that

other Region ?”—Answer—“ One should not carry

the Region of Heaven too far ; because Sāma has been eulogised as

Heaven.”—(5)

BHĀṢYA—“ What is the essence of Water ?”—“ That other

Region”; because it is from that other Region that rain

proceeds.—On being asked—“ What is the essence of that

other Region ?”—Dālbhya said—“ One should not carry—

Sāma—too far—beyond, to any other substratum than,—that

Region of Heaven. It is for this reason that we also base the

–I. viii. 6 ] MEDITATION OF UDGITHA

51

Sāma on the Region of Heaven ; that is, we regard Sāma as based upon the Heavenly Region. Because Sāma has been eulogised as Heaven,—i. e., it is as Heaven that Sāma has been eulogised ;—as declared in the Shruti text—‘ The Region of Heaven is Sāma—Veda ’.—(5)

TEXT—Shilaka Shālāvatya said to Chaikitāyana Dālbhya—“Verily, O Dālbhya, your Sāma is not well-established. If, now, some one were to tell you, your head shall fall, surely your head would fall.”—(6)

BHĀṢYA—Thereupon, the other person, Shilaka Shā-lāvatya said to Chaikitāyana Dālbhya—“Your Sāma verily is not well-established,—that is, not securely based upon an ultimatê substratum and hence established as the highest and best”. The particle ‘vā’, as also the particle ‘cha’ indicates the scripture bearing upon the point. “O Dālbhya, as you put it, the Sāma is not well-established.”—If some one, knowing the true character of Sāma, were to take offence at your representation of it, and were, at this time, to say to one whose idea of Sāma is wrong, and who may be committing the serious offence of misrepresenting the insecurely established Sāma as well-established, that ‘your head shall fall,—shall fall off completely’,—then this head of yours,—who have committed the said offence,—would surely fall ; there can be no doubt.—I do not say this to you, however,—this is what is meant.’

Objection—“ If the man has really committed the offence for which the head should fall,—it should fall off, even without his being told so ; and if the offence is not one for which the offender’s head should fall off, then, it would not fall, even on his being told so. Otherwise (if one’s head were to fall off simply because of some one telling him it would fall, then there would be the incongruity of something accruing to the man which he had not earned

52

CHĀNDOGYA UPANIṢAD

[ I. viii. 7—

by his deeds, and also his being deprived of what he had

earned."

Answer—This does not affect our position ; as a matter

of fact, the actual accruing of the results of one's good and

bad deeds is dependent upon the conditions of place, time

and other accessory causes. Such being the case, even

though the offence of Ignorance be the cause of the falling

of the head, yet its actual occurrence may be dependent upon

some one uttering the imprecation.—(6)

TEXT—“Well then, may I learn this from you, re-

vered Sir?”—“Learn”, he said.—“What is the Essence of

that other Region ?”—“This Region”, he said.—“What

is the Essence of this Region ?”—He said, “One should

not carry too far the Base of this Region of stability.

We locate the Sāma on the base of this Region ; because

the Sāma has been eulogised as the Base.”—(7)

BHĀṢYA—Being addressed as above, Dālbhya said—

“Well, then, may I learn this from you, revered Sir,—on what

Sāma is based ?”—Being thus addressed, Shālāvatya

answered—“Learn”, he said.—Being asked by Dālbhya—

“What is the Essence of that other Region ?”—Shālāvatya

said.—“This Region”, he said. The sense is that this Region

(of Human beings) supports the other Region (of Heaven)

through sacrifices, gifts, libations and such acts. The Shruti

texts have declared that ‘the Deities live upon offerings from

this world.’ It is perceptible also that the Earth is the support

of all things ; hence it is only right that the Earth should be

the support, ultimate basis, of Sāma also.—Being asked—

“What is the essence of this Region?”—Shālāvatya said—

“One should not carry too far—the Sāma—beyond the Base

of this Region.It is for this reason that “we locate the Sāmá

on the base of this Region ; because Sāma has been eulogised

—I. ix. 1 ]

MEDITATIONS OF UDGITHA

53

as the Base ; i.e. Sāman has been praised as being the Base.

Says the Shruti-text—“ This is Rathantara (Sāma)”.—(7)

TEXT—Pravāhana-Jaibali said to him—“Verily, Shālā-vatya, your Sāma would have an end ; if, now, some one were to tell you that your head shall fall, your head would surely fall.”—“Well then, may I learn it from you, revered Sir ?”—“Learn”, he said.—(8)

BHĀṢYA—When Dālbhya had said this, Pravāhana Jaibali said—“Your Sāma, O Shālāvatya, would have an end” etc. etc.—as before.—Then Shālāvatya said—“Well then, may I learn it from you, revered Sir ?”—He said “Learn”.—Being thus permitted the other said (as follows in the next text).—(8)

End of Section (8) of Discourse I.

SECTION (9)

TEXT—“What is the essence of this Region ?”—“Ākāsha”, he said ; all these things in this world are born out of Ākāsha and become dissolved into Ākāsha ; Ākāsha indeed is greater than these ; Ākāsha is the ultimate substratum.”

— ( 1 )

BHĀṢYA—“What is the essence of this Region ?”—“Ākāsha”—said Pravāhana. “Ākāsha” here stands for the Supreme Self; as the Vedic Text says—‘Ākāsha by name’ : as the producing of all things is the function of that Self, all things become dissolved into that Self. The Text itself is going to declare later on that “It created Light…The Light becomes dissolved into the Supreme Deity'—All these things in this world,—animate as well as inanimate, mobile and immobile—are produced out of Ākāsha,—in a regulated order of Light, Food and so forth, in accordance with the capacity

of things ;-they become dissolved into Ākāsha, at the time of Universal Dissolution,—in the reverse order;—because Ākāsha indeed is greater than these—superior, larger, than all things ;

and for that reason, it is the ‘ param ’—‘ultimate’—‘ayanam ’

—‘ substratum ’, basis, support, at all three points of time.—(1)

TEXT—This is the highest and best Udgītha ; this is endless. One who, knowing this, meditates upon the highest and best Udgītha,—to him comes the highest and best regions.—(2)

BHĀṢYA—Because the Udgītha is higher than the high and better than the good,—i.e. highest and best—therefore it has become the Supreme Self,—such is the meaning of the text.—And because it is so, therefore it is endless,—has no end.—One who, knowing it, as the highest and best, the Supreme Self, the endless,—meditates upon the highest and best Udgītha,—to him accrues the reward which the following text describes : To him comes the highest and best,—i.e. the life of such a knowing pers on becomes highest and best,—

higher and higher and better and better; this is the perceptible (physical) reward; the imperceptible reward is that he wins higher and higher and better and better regions, culminating in the Region of Brahma, Ākāsha ;—all this comes to one who, knowing this, meditates upon the Udgītha.—(2)

TEXT—Atidhanvā Shaunaka, having taught this to Udara-Shāndilya, said to him—“As long as, among your offsprings, they will know the Udgītha, so long will their life be higher and better than these ordinary lives.” (3)

BHĀṢYA—Further, knowing the Udgītha as described above, Atidhanvā by name,—the son of Shaunaka,—having taught this science of Udgītha to his pupil, Udara-Shāndilya, said to him—“As long as among your offsprings—in the line of your decendants,—persons born in your family will know

—I. x. 1] MEDITATION OF UDGĪTHA

55

this Udgītha,—so long will their life be higher and better—

more and more excellent—than these well known ordinary

lives."—(3)

TEXT—“So also in that other region,—in that

region.”—He who, knowing this, meditates ; his life in

this world becomes highest and best, and so also in that

other world,—yea, in that world.—(4)

BHĀṢYA—“Similarly, in the other super-physical world

also,—one would become highest and best ;”—thus did Ati-

dhanvā Shaunaka say to Shāṛdilya.—People might entertain

the notion that “though such rewards might have accrued to

the blessed ancients, they cannot be possible for men of the

present age ”; the rest of the text proceeds to set aside this

notion in the next sentence : He who,—whoever he be-

knowing this, meditates—upon the Udgītha, in the manner

described,—for him also life in this world becomes highest

and best ; and so also in that other world,—yea, in that other

world.—(4)

End of Section (9) of Discourse I.

SECTION (10)

TEXT—At a time when the Kuru country had been

devastated by thunder and hail, Uṣasti.Chākrāyaṇa, with

his child-wife, lived in a deplorable condition, in village

Ibhya ( ) of the Elephant-man.—(1)

BHĀṢYA—In connection with the meditation of Udgītha,

it becomes necessary to expound the meditation of Prastāva

and Pratihāra (which are details relating to the Sāma-chant);

hence it is with this that the Text now proceeds. The anecdote

has been introduced for the purpose of making the subject

easily intelligible.—At a time when the Kuru country—i. e.

the crops growing in that region,—had been devastated—

destroyed—by thunder and hail, and consequent scarcity of food prevailed;—Uṣasti—by name—Chākrāyaṇa—the son of

Chakra,—with his child-wife,—i. e. his wife who had not yet developed her breasts or other feminine signs of youth ;

—in village Ibhya ( ), of the elephant man—‘ibha’ is elephant, and ‘ibhya’ therefore stands for the owner, or rider,

of elephants; hence ‘village Ibhya’ stands for village belonging to the owner, or rider, of elephants ;—in a deplorable condition ;

—the root ‘drā’ (from which the term ‘pradrānaka’ is derived) connotes deplorable condition ; the meaning therefore is that

the man had been reduced to a most deplorable condition, reduced to extreme circumstances ;—lived,—lodged, in the

house of some one.—(1)

TEXT—He begged of the Elephant-man who was eating Kulmāṣa grains.—The man said to him—“There

are no other than these, which have been served to me”.—(2)

BHĀṢYA—Wandering about in search of food, by chance, he met the Elephant-man who was eating Kulmāṣa

grain,—coarse grains of Māṣa,—and begged of him.—The man—the Elephantman—said to him—Uṣasti.—Other than these,—coarse grains that I am eating and which are therefore contaminated,—there are no grains ; apart from what

has been served to me—placed before me in the dish ; what can I do ?—Thus addressed, Uṣasti said—(as follows).—(2)

TEXT—“Give me of these”—he said. He gave them to him, and said, “Well, here is water.”—He replied—

“I would be drinking what is contaminated.”—(3)

BHĀṢYA—‘Give me of these—i.e. give these, to me’—he said.—The Elephant-man gave them to Uṣasti.—“Well, water is here—near me ; take this.”—He said in reply:—“If

I drank this water, I would be drinking what is contaminated”.

—When he said this, the other man said as follows.—(3)

—I. x. 6 ] MEDITATION OF UDGITHA 57

TEXT—“Are not these also contaminated ? ”—He said—“Not eating these, I would not live ; water I can get wherever I like.”—(4)

BHĀṢYA—“Are not these grains also contaminated ? ” Being thus addressed, Uṣasti said—“I would not live,—I shall not eating these,—if I do not eat these grains. Water is not live, available wherever I wish.—The sense of all this is as follows :—(a) When a man, who is famous for learning and righteousness, and capable of doing good to himself and to others, does such an act as here decribed (of eating forbidden food for saving his life), he does not incur sin ;—but (b) even for such a one, if he has recourse to discreditable means of saving life, while other unobjectionable means are available,—he does incur sin. In fact, if he did such an act, through arrogance born of learning, he would surely fall into hell. That such is the sense is clear from the epithet ‘pradrānaka’, ‘in deplorable condition.’—(4)

TEXT—Having eaten, he gave the remainder to his wife ; she had already eaten before ; having accepted the beans, she kept them.—(5)

BHĀṢYA—The sage having eaten the beans, gave the remainder,—the beans that remained after he had eaten—to his wife, through pity for her. She,—the child-wife,—had already eaten—obtained food and partaken of it—before—the beans were obtained (by her husband) ; and yet, in accordance with her womanly nature, she did not refuse the gift ; she received them from her husband’s hands and kept them,—stored them.—(5)

TEXT—Next morning, on rising, he said—“Alas ! If I could get some food, I would get some wealth. The king here is going to perform a sacrifice and he would appoint me to all the priestly offices.”—(6)

58 CHĀNDOGYA UPANIṢAD [I. x. 7—

BHĀṢYA—Next morning,—early at dawn,—on rising,—

i.e. on relinquishing his bed, or sleep,—he, knowing what his

wife had done, said,—within his wife's hearing—“Alas”—

saying this in anguish,—“if I could get some—even a little—

food, then having eaten it and recovering strength, I would

go forth and would get some wealth,—a little wealth, and then

our livelihood would be secured.”—He proceeds to explain

his reasons for expecting to obtain wealth—“The king here,—

not very far from this place,—is going to perform a sacrifice;

—the verb ‘yakṣyate’ is put in the ātmanePada form because

the king would be performing the sacrifice for his own

benefit ;—and this king, on finding a fit and proper person

in myself, would appoint me to all the priestly offices,—the

priestly functions, i. e., for the performance of priestly

functions.—(6)

TEXT—His wife said to him—“O, my Lord, here

are those grains”.—Having eaten them, he repaired to

the sacrifice that was being elaborated.—(7)

BHĀṢYA—When he had said this, his wife said to him—

“O, my Lord, take these grains which had been deposited

by you in my hands.”—Having eaten those grains, he

repaired to the king's sacrifice which was being elaborated,—

performed in great detail,—by the priests.—(7)

TEXT—There he went and sat in the orchestra,

near the Udgātr-Priest, when they were going to chant

the hymns of praise. He said to the Prastotr Priest (as

follows).—(8)

BHĀṢYA—Having gone there, he approached the sub-

ordinates of the Udgātr Priest, in the orchestra,—āstāva,

(stuvanti asmin),—and sat near them, when they were going to

chant the hymns of praise. Having sat there, he said to the

Prastotr priest as follows :—(8)

—I. x. 9 ] MEDITATION OF UDGITHA 59

TEXT—O, Prastotr-Priset, without knowing the Deity connected with the Prastāva, if thou dost chant the Introductory words, thy head shall fall off."—(9)

BHĀSYA—"O Prastotr-Priest,"—this address is for the purpose of attracting the Priest's attention.—That Deity which is connected with the Prastāva—the Prastāva (Introductory portion of the Sāma),—if, without knowing this Deity of the Introductory section, thou dost chant the Introductory words,—in the presence of myself who know that Deity;—this qualification has to be understood; because, if the meaning were that the head would fall off even in the absence of a man knowing the Deity, then a person who knows only the act (but not the Deity) would not be entitled to the performance of the act at all; and this would not be right; because even unlearned persons are actually found to be performing acts;—also because the Shruti-text itself speaks of the 'Southern Path'; if the unlearned were not entitled to the performance of such acts, then the Shruti would have spoken of the 'Northern Path' only; nor would it be right to argue that "the 'Southern Path' relates only to the acts prescribed in the Smṛtis (and not to those prescribed in the Shruti)",—because the Shruti also speaks of 'sacrifice, charity etc.' (where charity is a pre-eminently Smārta act).—Further, the phrase 'when so warned by me' used by the Sage later on (at the end of Text 5 of next section) clearly indicates that it is only in the presence of the learned man that the unlearned man is not entitled to perform rites, and not in all cases of the performance of such acts as the Agnihotra, and other Smārta rites, as also Study and so forth; specially because permission for such performance (by the unlearned) is found to have been accorded in several texts. Thus it is established that even such a person is entitled to the performance of an act as is conversant with

that particular act alone (and is ignorant in regard to its details).—Thy head will fall off.—(9)

TEXT—Similarly he said to the Udgātr Priest—

“ O Udgātr Priest, without knowing the.Deity connected with the Udgītha, if thou performest the chanting, then thy head shall fall off.”—(10)

Similarly, he said to the Pratihartṛ Priest, without knowing the Deity connected with the Pratihāra if thou performest the Pratihāra, thy head shall fall off.”—Thereupon, they stopped and sat down in silence.—(11)

BHĀṢYA—Similarly he spoke to the Udgātr and the Pratihartṛ.—The rest is as before. These Priests, Prastotr and the rest, thereupon stopped—desisted from their functions, and, through fear of their heads falling off, sat down in silence ; not doing anything else, being desirous (of learning things from Uṣasti).—(10—11)

End of Section (10) of Discourse I.

SECTION (11)

TEXT—Thereupon, the Master of the Sacrifice said to him—“I should like to know you, Revered Sir.”—“I am Uṣasti, the son of Chakra,” he said.—(1)

BHĀṢYA—Thereupon,—after the above,—the Master of the Sacrifice,—the Sacrificer, the King—said—“I should like to know you—who are deserving of all honour,—I desire to know who you are.”—being thus addressed, Uṣasti said—“I am Uṣasti, the son of Chakra,—if you have heard of the name.”—(1)

TEXT—He said—“I looked for you, revered Sir, for all these priestly offices ; and it was only when I did not find you that I appointed others.”—(2)

–I.xi. 4 ] MEDITATION OF UDGĪTHA

61

BHĀṢYA—The Master of the Sacrifice said—“Truly

have I heard of you, revered Sir, as equipped with many

qualifications ; and I looked for you in connection with all

these priestly offices—the functions of the Priests ; and it

was only when having looked for you and not found you,

that I have appointed these others.—(2)

TEXT—“But now you, Sir, take·up all the priestly

functions.”—“Very well ; then, let these same, with my

permission, sing the hymns of praise; but as much

wealth you give to these, so much you should give to me

also.”—“Very well”—said the Master of the Sacrifice—

(3)

BHĀṢYA—“Even now, you yourself, Sir, take up all the

priestly functions—you may remain here as the Priest.”—

Thus addressed, Uṣasti said—“Very well. But these same

persons who have been previously appointed by you,—let

these, with my permission,—i.e. only permitted by me who am

quite satisfied,—sing the hymns.—But you should do this—As

much wealth you give as present to these—Prastotṛ and other

priests,—so much you should give to me also.”—Being thus

requested, the Sacrificer said—“Very well.”—(3)

TEXT—Thereupon the Prastotṛ-Priest approached

him (and said)—“Sir, you said to me ‘O Prastotṛ,

without knowing the Deity connected with the Prastāva, if thou

dost chant the Introductory words, thy head shall fall

off ’;—now, what is that Deity ? ”—(4)

BHĀṢYA—Thereupon,—having heard Uṣasti’s assertion,

—the Prastotṛ approached him—went to Uṣasti, with due

respect.—“Before this, you, Sir, said to me ‘O Prastotṛ,

the Deity etc. etc.’—Now, what is that Deity—which is connected

with the Prastāva (Introduction) ? ”—(4)

TEXT—He said—“Breath.—Verily all these beings

merge into Breath itself, and from Breath itself do they

arise. This is the Deity connected with the Prastāva ; if,

without knowing It, you had sung the Prastāva, y'our head

would have fallen off, if I had said so to you."—(5)

BHĀṢYA—On being questioned, Uṣasti said—“Breath.”

It is only right, that Breath should be the Deity of the

Prastāva.—“Why ?”—Because all beings-animate and

inanimate,—merge into Breath, at the time of Dissolution,—

and also arise out of Breath at the time of birth, evolution ;—

i.e. in the form of Breath itself ; the prefix : 'abhi' indicatiṅg

in connection with, out of. It is for this reason that this Deity

is connected with Prastāva.—If, without knowing this Deity,

you had sung the Prastāva,—if you had sung the Introductory

Section of the Sāma,—your head would have fallen off,—if

I had said to you at that time that 'thy head shall fall off.'—

Thus you have done well, in desisting from the performance

when forbidden by me.—(5)

TEXT—Then, the Udgatr Priest approached him

(and said) “You, Sir, told me that if, without knowing

the Deity connected with the Udgītha, thou performest

the chanting, thy head would fall off ;—now, what is

that Deity ?”—(6)

BHĀṢYA—Similarly, the Udgātr Priest asked him—

"What is the Deity connected with the Udgītha-Section

(of Sāma) ?”—(6)

TEXT—He said—“The Sun. All these beings sing

to the Sun when It stands on high ; this is the Deity

connected with the Udgītha. If, without knowing this,

thou hadst done the singing, thy head would have fallen

off,—if I had said so.”—(7)

BHĀṢYA—Being questioned, he said—“The Sun”; all

these beings sing—raise their voice to, i.e. sing the praises

of—the Sun when it stands on high. This Sun [standing on

high is the deity of the Udgītha] because of the syllable 'ut'

—I. xi. 9] MEDITATION OF UDGĪTHA 63

being common to both ('Udgītha and Uccaih santam ādityam);—just as [Prana is the deity of the Prastāva] because the syllable 'pra' is common to both ('Prāna' and 'Prastāva'). The rest as before.—(7)

TEXT—Thereupon the Pratihartr Priest approached him (and said)—“ You Sir, said to me 'if, Pratihartr, thou performest the Pratihāra, without knowing the Deity connected with the Pratihāra, thy head shall fall off' : now, what is that Deity ? ”—(8)

BHĀṢYA—Similarly, the Pratihārtr Priest approached him and asked—“What is that deity which is connected with the Pratihāra ?”—(8)

TEXT—He said—“ Food. All these beings live only when absorbing food. This is the Deity connected with Pratihāra. If, without knowing it, thou hadst performed the Pratihāra, thy head would have fallen off,—if I had said so.”—(9)

BHĀṢYA—Being questioned, he said—“ Food. All these beings live only when absorbing—taking to themselves—food. This is the Deity connected with the Pratihāra-Section of the:Sāma, on account of the syllable 'prati ' being common to both ('pratihāra' and 'pratiharamānāni')—The rest as before.—If I had said so.

The three factors of Sāma,—viz., the Prastāva, the Udgītha and Pratihāra,—one should meditate upon these as ' Breath ', 'Sun' and 'Food',—such is the upshot of the whole of this section,—The reward for this would consist, either in becoming transformed into Breath (Sun and Food) or the due fulfilment of the Sacrifice.—(9)

End of Section (11) of Discourse I.

64

CHĀNDOGYA UPANIṢAD

[ I. xii. 1—

SECTION (12)

TEXT—Now, then, the Udgītha connected with dogs.

Baka-Dālbhya or Glāva Maitrēya went out for Vedic study.—(1)

BHAṢYA—In the foregoing Section, the Text has de-

scribed the deplorable state to which one is reduced for want

of food,—the state represented by the necessity of eating

stale and unclean food. In order to avoid such a condition,

one has to obtain food, and to that end, the Text proceeds

now with the Udgītha connected with dogs : that is, the chant-

ing, the Sāma, perceived by (revealed to) Dogs.—As regards

this, Baka, by name, the son of Dalbha who was also Glāva

the son of Mitra ;—the particle 'vā' has the sense of 'cha' ;

the sense, therefore, is that only one person is mentioned,

who was a Dvyāmuṣyāyaṇa, born of two families (one by birth

and another by adoption) ; the text cannot be taken as

mentioning two alternative names, because there can be no

option as between things, as there is between actions. The

Smṛti speaks of persons ' having two names, and belonging

to two gotras ' ; it is also found that such persons are reci-

pients of offerings from both families.—Or, it may be that

the Text was engrossed with the main subject of Udgītha

and hence did not care whether it was speaking of one or

two or more sages ; and the particle ' vā ' is meant only to

facilitate the recital of the text.

For the purposes of Vedic study the said sage went out

to a place outside the village, to a quiet place near a river.

He went out and waited there ;—the singular number in the

verb ' udvabrāja ' (went out) clearly indicates that the sage

in question was one only (bearing the two names).—The

Udgītha connected with Dogs, it would seem as if his Vedic

study was for the purpose of obtaining food.—(1)

-I. xii. 2 ] MEDITATION OF UDGITHA 65

TEXT—A white dog appeared before him ; and other

dogs, gathering round that Dog, said—“Sir, please sing

food for us ; really we are hungry.”—(2)

BHĀṢYA—Being pleased with the learning (of Baka—

Dālbhya) a deity, or a sage, took the shape of the dog, and

thus was it that a white dog appeared—i.e. was made to

appear—before him—i.e. for the purpose of bestowing a

favour upon him. Other dogs—smaller ones—gathering round

that dog,—said to him—“Sir, please sing food for us,—i.e.

secure food for us by means of singing.” The right meaning

to be deduced from all this is that Speech and the rest, being

partakers of food “in the wake of Breath”, said this to the

Breath in the Mouth ; the idea being that being pleased

with Vedic learning, they would help the Breath through

their own forms—“Really we are hungry.”—(2)

TEXT—He said to them—“Meet me here in the

morning.” Baka-Dālbhya or Glāva-Maitreya awaited

(their reappearance).—(3)

BHĀṢYA—Being thus addressed, the white Dog said to

the smaller dogs—“Here,—at this same place,—meet me in

the morning.” The long Vowel in ‘Samīyāta’ is a Vedic

anomaly ; or it may be a wrong reading. The appointment of

the morning is meant to show that what he was going to do

should be best done in the morning ; because the Sun, who

is the bestower of food, is not quite before us in the after-

noon.—There the sage, Baka-Dālbhya or Glāva-Maitreya

awaited,—waited for their re-appearance.—(3)

TEXT—Just as the men who are going to sing the

Bahispavamāna hymn move round linked to each other,

in the same manner did the smaller dogs move round ;

having sat down, they uttered the syllable ‘Him’.—(4)

C. U. 5

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[ I. xii. 5—

BHYĀṢA—Those dogs having come to the place, moved round, in the presence of the sage ; just as the men, the assistants of the Udgātr-Priest, who are going to sing the Bahiṣpavamāna Hymn linked to each other, so the dogs moved round, each holding in his mouth the tail of the other ;—and having thus moved round, they sat down, and being seated, they uttered the syllable 'Him'.—(4)

TEXT—‘Om ! Let us eat ! Om ! Let us drink ! Om ! May the Deva, Varuṇa, Prajāpati, Savitṛ bring us food ! O, Lord of Food, bring here food ; yea, bring it.'—(5)

BHĀṢYA—Om, let us eat ! Om, let us drink.—Deva, the Sun is so called because He shines ; He is Varuṇa, because He brings rain to the world ;—He is Prajāpati, because he nourishes the people ;—He is Savitṛ, because he is the pro-genitor of all things.—It is the Sun who is addressed by these synonymous terms. May the Sun who is all this, bring us food.—Having done this, they said again—“O Lord of Food,—He is called the ' Lord ' of Food, because it is He who produces all food ; in the sense that without the ripening due to the Sun, not much food is produced, even to the smallest degree, for living beings ; hence he is called the 'Lord of Food'.—O Lord of Food ! bring here food—for us—yea, bring it ;—the repetition is meant to indicate the importance of the subject, Om.—(5)

End of Section (12) of Discourse I

SECTION (13)

BHĀṢYA—Meditation upon the Factors or divisions (of Sāma) which has been dealt with so far is related to the constituent parts of the Sāma mantra-text ; hence, the text is next going to expound those other meditations, in their connected form, which relate to the other kind of Sāma-

—I. xiii. 1 ] MEDITATION OF UDGITHA 67

factors which appear in the form of the Stobha syllables [i.e.

the additional syllables that are added to the verbal texts

of the Mantra-text sung, on account of the exigencies of the

musical tune, such syllables being in such forms as hā,

hā-ū and the like which have no meaning at all and are yet

necessary for the musical tune] ; and this is expounded at

this stage because this is also connected with the con-

stituent parts of the Sāma (when sung).

TEXT—This world verily is the syllable Hā-ū ;

the Self is the syllable Iha; Fire is the syllable I.—(1)

BHĀṢYA—This world verily is the syllable Hā-ū, which

is the Stobha well known as used in the singing of the

Rathantara Sāma ; and it has been declared in a Vedic text

that ‘This (world) is Rathantara’; and on account of this

common relationship between this world and the Rathantara

Sāma, this Stobha, the syllable Hā-ū, should be meditated

upon as this world.—Air is the syllable Hā-ī ;—the Stobha

Hā-ī is wellknown as used in the singing of the

Vāmadevya-Sāma ; and the connection between Air and

Water is the source of the Vāmadevya-Sāma; and on account

of this common relationship, one should meditate upon the

syllable: Hā-ī as Air.—The Moon is the syllable Atha ;—

hence one should meditate upon the syllable Atha as the

Moon ; the Moon, being not self, rests (Sthita) upon food ;

hence, on account of the letter tha being common (to the

syllable Atha and Sthita),—and also because of the letter a

being common (to the syllable tha and the term ‘anātmā’,

not-self).—The self is the syllable Iha ;—i.e. the stobha

‘iha’; the self, is regarded as perceptible, and so is the

Stobha ‘iha’ ; and it is on account of this similarity (that

the syllable ‘iha’ should be meditated upon as the self).—

Fire is the syllable ī ; as a matter of fact, all the Sāma-

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CHĀNDOGYA UPANIṢAD

[ I. xiii. 3—

Chants related to Fire always end in the vowel 'ī' ; hence on the ground of this similarity (the syllable ī should be meditated upon as fire).—(1)

TEXT—The Sun is the syllable 'ū' ; Invocation is the syllable 'ē'; the Viśvedevas are the syllable 'O-ho-yī'; Prajāpati is the syllable 'hiṁ' ; Breath is 'Svara'; food is 'yā' ; 'Vāk' is Virāṭ.—(2)

BHĀṢYA—The Sun is the syllable 'ū'; they sing to the Sun when he is on high, uccaih—, and the stobha is 'ū' and in the Sāma of which the Sun is the deity, the Stobha used is 'ū'; hence the Sun is the syllable 'ū'.—Invocation,—calling—is the stobha in the forming;of the syllable ' ē '; because of the similarity based upon the fact that when calling another person, they use the term 'ēhi' (Come) (which begins with the letter 'ē').—The Viśvedevas are the syllable 'Oho-ī'; because this Stobha is found in the Sāma connected with the Viśvedevas.—Prajāpati is the syllable 'him';—because Prajāpati cannot be described, and the syllable 'him' also is indistinct.—Breath is 'svara', i.e. the Stobha 'svara'; because of the similarity that Breath is the cause of svara (accent).—Food is 'yā';—the Stobha 'yā' is food; because it is by means of food that one goes along (yāti) whereby there is similarity (between the stobha 'yā' and food).—'Vāk'—which is a stobha—is Virāṭ; 'Virāṭ' may be taken as standing for food or as a particular Deity; and this is 'Vāk', because this Stobha ('Vāk') is found in the Vairāja—Sāma.—(2)

TEXT—Undefined is the thirteenth stobha; the indefinite syllable 'Huṁ'.—(3)

BHĀṢYA—Undefined,—being indistinct, it cannot be determined whether it is this or that; hence also it is indefinite,—i.e. having its exact form assumed (according to circumstances).—Which is this stobha ?—It is the thirteenth

—I. xiii. 4 ] MEDITATION OF UDGITHA 69

stobha, the syllable ‘him’. The sense is that this is indistinct, and hence its peculiar character has not been defined, and in this undefined form it is to be meditated upon.—(3)

BHĀṢYA—The text next describes the result following from the said meditation on the Stobha-syllables.—

TEXT—If one know this esoteric doctrine of the Sāmas—for him speech itself milks the milk of speech ; and he who knows this esoteric doctrine of the Sāmas becomes rich in food and eater of food,—yea, one who knows this.—(4)

BHĀṢYA—Speech itself etc. etc.—This has been already explained (under 1. 3. 7).—One who knows this above-described secret doctrine,—philosophy—of the Sāmas—relating to the stobha-syllables forming part of the Sāma-chant,—to such a one accrues the said result.—Such is the meaning of the text.—The repetition of the phrase ‘one who knows this’ is meant to indicate the end of the Discourse,—or the end of the treatment of the subject of meditation upon the constituents of Sāma.—(4)

End of Section (13) of Discourse I.

End of Discourse I.

DISCOURSE II

Section (1)

MEDITATION OF THE WHOLE SĀMA

BHĀṢYA—By means of the discourse (I) beginning with the words 'One should meditate upon the syllable Om ' has been expounded the meditation of the component factors of Sāma, which leads to various results; after that (towards the end of the Discourse) the meditation of the Stobha-syllables has been described; all this is connected only with parts of the Sāma. The Sruti-text now takes up the next discourse with a view to expounding the meditations of the entire Sāma, relating to the Sāma as a whole. It is only right that after the exposition of the meditation of the component parts, there should follow the meditation of the composite whole.

TEXT—Om ! Verily Meditation upon the whole Sāma is good; whatever is good that they call 'Sāma' (excellent); and what is not excellent that they call 'Asāma' (not-good).—(1)

BHĀṢYA—Of the whole Sāma,—i.e., of the Sāma as a whole composed of all its component parts, and divided into five or seven 'divisions' (cadences, stops),—verily,—this is only an ornament of speech.—The meditation of Sāma is good; what the term 'good' is meant to indicate is the injunction that 'the whole Sāma should be looked upon as something good', and it is not meant to deprecate the forms of meditation expounded in the preceding discourse.—" But the implication certainly is that the goodness or excellence which did not belong to the previous meditations, belongs to that of the whole Sāma".—Not so; because the section ends with the words 'who meditates

70

—II. i. 3 ] MEDITATION OF WHOLE SĀMA

71

upon the Sāma as good (Text 4, below) etc. etc.' The term ' good ' connotes rightness.—“ How do you know this ? ”

—In ordinary experience, whatever is known to be right, good, free from defects,—that they—the cultured people—

call 'Sāma' (good), and to the contrary, what is not right, that they call a-sāma (not good).—(1)

TEXT—In this connection they declare thus—When they say ' he approached him with Sāma ' what they mean is that he approached him in a good manner';

and when they say ' he approached him with a-sāma,' what they may mean is that ' he approached him in an improper manner.'—(2)

BHĀṢYA—In this same connection,—in regard to the discrimination between right and wrong (good and bad)—

they declare thus : When they say he ' has approached the King or his tributary chief 'with Sāma',—“ Who is he ?”—

' He' stands for the person from whom they feared disrespect to the King;—what they mean is that ' he approached him in a good way', which means that he approached him nicely. So say the people when they find that the man has not been arrested or imprisoned (on account of any disrespect shown to the King)—When the case is otherwise,—

when for instance, they find such effects of improper behaviour as arrest or imprisonment, then, they say—

' He approached him with a-sāma', meaning only that ' he approached him in the wrong manner'.—(2)

TEXT—Then again, they say ' Verily it is Sāma for us'; when something is good they say it is good. They say 'Verily there is a-sāma for us'; when they say something is not good, they say it is not good.—(3)

BHĀṢYA—When one says in regard to his own experience 'Verily it is Sāma for us',—when what they mean is that ' It is good for us', when something is

really good for them. On the contrary, when something

wrong, they say 'it is a-sāma for us'; when anything

has gone wrong has happend to them, they say 'Verily it is

not good with us.'—From all this it becomes established

that the terms 'Sāma' and 'Sādhu' (good) are synonymous.

—(3)

TEXT—If anyone knowing thus meditate upon

Sāma as good, all right duties would readily come to

him and accrue to him.—(4)

BHĀṢYA—For the above reasons, if any one meditates

upon the Sāma as 'good',—i.e. as endowed with the quality

of goodness, knowing the entire Sāma as possessing goodness,

—then to him comes the following reward :—Readily—

quickly—the expression 'Kṣipram hi yat' being an adverb,—

to such a meditator, the right duties—good acts, in accor-

dance with the S'ruti and the Smṛti—would come,—ap-

proach ;—nor would they only come to him, they would also

accrue to him ; that is, they would present themselves before

him as objects of his own experience and enjoyment.—(4)

End of Section (1) of Discourse II.

SECTION (2)

TEXT—One should meditate upon the fivefold

Sāma in reference to the Regions: Earth is the syllable

'Him', Fire is Prastāva, Sky is Udgītha, the Sun is

Pratihāra, Heaven is Nidhana,—This is with reference

to the ascending Regions.—(1)

BHĀṢYA—Question—“ Which are those extra Sāmas

which are recognised as endowed with goodness, and

which should be meditated upon?”—These are now des-

cribed in the Text—One should meditate upon the fivefold

Sāma in reference to the Regions etc. etc.—Objection:—

—II. ii. 1 ] MEDITATION OF WHOLE SĀMA

73

"It is said that they should be meditated upon as the Regions, and it has been said before that they should be meditated upon as good. So there is self-contradiction."

—Not so ; what is connoted by the term 'good' subsists in the form of the (constituent) cause in all such products as the Regions ; just as Clay and other causes subsist in their products, Jar and the like. What is connoted by the term 'good' is Duty (Right Conduct) or Brahman ; in either case, it is what subsists in all such products as the Regions. Hence it is that wherever there is notion of the Jar and such products, it is always accompanied by the notion of their cause, such as Clay and the like.

Similarly the idea of the Regions and other products is always accompanied by the idea of the 'Good' ( which is their cause ) ; and the reason for this lies in the fact that the Regions are the products of Duty (Right Conduct; or Brahman). Even though the character of being the Cause belongs equally to both Duty and Brahman (and to that extent what is said may be applicable to both), yet (in the present context) it would be right to take the word 'good' as connoting Duty (Right Conduct) ; because in such statements as 'Sādhukārī sādhurbhavati', 'one who performs his duty is good', we find the term 'Sādhu' 'good' applied to Duty.—Objection—"As the cause always subsists in the Regions and other products, that the one should be viewed as the other is naturally implied, and hence there could be no need for the teaching that 'the Sāma should be meditated upon as good'."—Not so ; the said view or idea is one that could be got at only from the Scriptures. In all cases, only such Duties are to be observed as have been enjoined in the Scriptures, and not those which may be perceptible, and yet not learnt from the Scriptures.

One should meditate upon the fivefold Sāma,—i.e. the entire Sāma, i.e. its five forms, determined according to the

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CHĀNDOGYA UPANIṢAD

[ II. ii. 2—

five divisions,—as 'good'—with reference to the Regions.--

"In what manner?"—Earth is the syllable 'Him'—The

Locative ending in the word 'lokesu' should be taken in the

sense of the nominative, the sense being that the syllable 'him'

being viewed as Earth, one should meditate upon Earth as

the syllable 'Him'.—Or by reversing the Locative Case as

appertaining to the Regions, we may take the words to mean

that 'one should look upon Him and the other syllables as

Earth and the other Regions, and meditate accordingly.'—

Now, Earth is the syllable Him, because of both being

similar in being the first (the Earth being the first among

the Regions, and Him being the first among Sāmas).—Fire

is Prastāva,—as it is in fire that righteous acts are started

(prastūyante) and Prastāva is a division (of the Sāma with

which it is started) —The Sky is Udgītha; the Sky is

called 'gagana', and the name 'Udgītha' also contains the

letter ga.—The Sun is Pratihāra ; as the Sun is in front of

every living being,—every one thinking that 'the Sun is

shining towards me'.—Heaven is Nidhana ; as it is in

Heaven that departing from this world, beings are kept

(nidhīyante).

This is with reference to the ascending Regions :- i.e. the

meditation of Sāma here described is with reference to

(i.e. 'viewed as) the Regions situated above.—(1)

TEXT--Now, with reference to those discending—

Heaven is the syllable 'Him' ; the Sun is the Prastāva ;

Sky is Udgitha; Fire is Pratihāra; Earth is Nidhana.—(2)

BHĀṢYA—Now with reference to those descending i.e.

with reference to the regions turning downwards,—the

meditation of the five-fold Sāma is described. Regions are

endowed with faculties of going forward and coming back; and

as they happen to be, so should the Sāma be meditated upon;

hence the text says 'with reference to those descending.'—

—II. ii. 3]

MEDITATION OF WHOLE SĀMA

75

Heaven is the syllable ‘Him’, because both occupy the first position; the Sun is Prāstava ; because it is only on the side of the Sun that the activities of living beings Start (prastūyante).—Sky is Udgītha, as before ;—Fire is Pratihāra, because Fire is carried hither and thither (Pratiharat) by living beings ;—Earth is Nidhana ; because those who return from Heaven die here on Earth (Nidhanāt).—(2)

TEXT—The ascending as the well as descending Regions belong to him who, knowing this thus, meditates upon the fivefold Sāma.—(3)

BHĀṢYA—The reward of the said meditation is as follows :—The Regions, ascending as well as descending, endowed with the faculty of going and coming, belong to him; i.e. become objects of enjoyment to him ;—to him who, knowing this thus, meditates upon the fivefold Entire Sāma as ‘food’, with reference to the regions.—This same construction has to be adopted in all cases—i.e. meditating of the fivefold as well as the sevenfold Sāma.—(3)

End of Section (2) of Discourse II

SECTION (3)

TEXT—One should meditate upon the fivefold Sāma, with reference to Rain ; the preceding High Wind is the syllable ‘Him’ ; the appearance of the Cloud is the Prastāva ; the Raining is Udgītha ; the Lightning and Thunder are the Pratihāra.—(1)

BHĀṢYA—One should meditate upon the fivefold Sāma, with reference to Rain. The meditation on Rain is mentioned immediately after that on the Regions, because the stability of the Regions is dependent upon Rain.—The preceding wind is the syllalbe ‘Him’. The term ‘Rain’ here stands for the whole phenomenon, beginning with the ‘preceding

CHĀNDOGYA UPANIṢAD

[ II. iv. 1—

wind' is the 'syllable Him' and ending with 'cessation' ; just as the term 'Sāma'

stands for the whole process beginning with 'the' syllable Him' and ending with the 'nidhana'. Hence the 'preceding

wind' is the 'syllable Him', because these occupy the

first place in their respective phenomena.—The appearance

of the clouds is the Prastāva ; because it is a well-known fact

that on the advent of the rainy-season, the heralding of Rain

(Prastāva) is done by the appearance of clouds.—The raining

is Udgītha ; because of the special importance attaching

to both. The Lightning and Thunder are the Pratihāra ;

because both are depressed (pratihrta, and hence between

this and the name 'Pratihāra', there is a common factor

in the shape of the prefix 'prati').—(1)

TEXT—The Cessation is the Nidhana. One who,

knowing this thus, meditates upon the five-fold Sāma,

—for him it rains and he also makes it rain.—(2)

BHĀṢYA—Cessation is the Nidhana ; because both

represent the end of their respective processes.—The

reward of such meditation is as follows :—It rains for him,

—whenever he wishes it : and he also makes it rain—when

there is no rain.—One who knowing etc. etc.,—as before.—(2)

End of Section (3) of Discourse II.

SECTION (4)

TEXT—One should meditate upon the five-fold

Sāma, in reference to all waters : The gathering of

cloulds is the syllable Him ; What rains is the Prastāva ;

those flowing eastward are the Udgītha ; those flowing

westward are the Pratihāra ; the Ocean is the

Nidhana.—(1)

BHĀṢYA—One should meditate upon the five-fold Sama,

in reference to all waters ;—this comes next (to rain) because

—II. v. 1] MEDITATION OF WHOLE SĀMA

77

Water is always preceded by Rain. The gathering of clouds,—i.e., when the clouds thicken by being piled upon each other ; as a matter of fact, whenever the cloud rises, it is said to be 'gathering'; this being the first process in the production of water, is called 'Him' (which is the first step in the singing of Sāma).—That which rains is the Prastāva ; as it is then that the Waters are proceeding (Prastutāḥ) to spread on all sides.—Those flowing eastward are the Udgītha ;—because of the great importance of both these.—Those flowing westward are the Pratihāra ;—because the term 'prati' is common to both ('pratichi' and 'pratihāra').—The Ocean is the Nidhana ; as the Ocean is the first repository of all waters.—(1)

TEXT—If one. who knowing this thus meditates upon the fivefold Sāma in reference to all waters, he dies not in water, and becomes rich in water.—(2)

BHĀṢYA—He dies not in water,—unless he wishes it ;—he becomes rich in water—possessor of much water ;—This is the reward following from the foregoing meditation.—(2)

End of Section (4) of Discourse II.

SECTION (5)

TEXT—One should meditate upon the fivefold Sāma, in reference to the seasons : The Spring is the syllable 'Him'; the Summer is the Prastāva ; the Rainy season is Udgītha, the Autumn is Pratihāra ; and the Winter is Nidhana.—(1)

TEXT—One should meditate upon the fivefold Sāma in reference to the seasons ; this comes next to the waters, because the seasons ore regulated through the waters.—Spring is the syllable 'Him', because both occupy the

78

CHĀNDOGYA UPANIṢAD

[ II. vi. 1—

first position.—Summer is Prastāva,—because it is in summer that Barley and other grains begin to be stored against the Rains.—The Rainy Season is Udgītha,—because of the great importance of both.—Autumn is Pratihāra,—because it is during this season that the sick and the dead are removed (pratiharanāt).—Winter is Nidhana; because during this season, living beings take shelter in places free from draught.—(nivāta).—(1)

TEXT—If one, knowing this, thus meditates upon the five-fold Sāma, in reference to the seasons,—the seasons belong to him, and he becomes rich in seasons.—(2)

BHĀṢYA—The seasons belong to him ;—i.e., for such a meditator, the seasons bring up all objects of enjoyment, in due accordance with the sequence of the seasons : and he becomes rich in seasons ; i.e., he derives full enjoyment from all pleasures in due accord with various seasons.—(2)

End of Section (5) of Discourse II

SECTION (6)

TEXT—One should meditate upon the fivefold Sāma in reference to Animals : Goats are the syllable 'Him' : Sheep are the Prastāva: Cows are the Udgītha : Horses are the Pratihāra ; Man is the Nidhana.—(1)

BHĀṢYA—One should meditate upon the five-fold Sāma, in reference to Animals :—The sequence of Animals to the Seasons is due to the fact that it is only when the seasons function in the proper manner that the time is favourable to Animals.—Goats are the Syllable 'Him' : because both are equally important, or because both occupy the first position ; in view of the S'ruti-text to the effect that 'goats are the first among animals.'—Sheep are the Prastāva ;—because goats and sheep are always found

--II. vii. 1 ] MEDITATION OF WHOLE SĀMA 79

together (just as the syllable ' Him ' and the Prastāva are always fṣund together).—Cows are the Udgītha; because of the great importance of both. Horses are the Pratihāra ; because they car/y over.—Man is ihe Nidhana ;—because animals are dependent upon Man.—(1)

TEXT—If one knowing this thus, meditates upon the five-fold Sāma, with reference to animals, animals come to him and he becomes rich in cattle.—(2)

BHĀṢYA—Animals come to him and he becomes rich in cattle ; that is, he becomes endowed with the reward of possessing cattle,—in the shape of using them himself and giving the'n away to others.—(2)

End of Section (6) of Discourse II

SECTION (7)

TEXT—One should meditate upon the gradually higher and better fivefold Sāma in reference to the Sense-organs : The Breathing organ is the syllable ' Him ' ; the Vocal organ is the Prastāva ; the Visual organ is the Udgītha ; the Auditory organ is the Pratihāra ; the Mind is the Nidhana.—These, verily are gradually higher and better.—(1)

BHĀṢYA—One should meditate upon the gradually higher and better fivefold Sāma in reference to the Sense-organs. That is, one should meditate upon the Sāma viewed as the Sense-organs, and endowed with the quality of being gradually higher and better.—The Breathing organ—i.e. the Olfactory organ,—is the syllable ' Him ' ; because it is the first among a set where each succeeding one is superior to the preceding one.—The Vocal organ is the Prastāva ; because everything is introduced (prastūyate) by means of speech ; and speech is superior to olfaction,

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CHĀNDOGYA UPANIṢAD [ II. vii. 2—

inasmuch as through the Vocal organ one can speak of a thing which is not in contact with the organ, while the Olfactory organ can apprehend only such odour as is in contact with it.—The Visual organ is the Udgītha ; inasmuch as the Visual organ illumines (renders cognisable) more things than the Vocal organ, it is superior to the vocal organ ; and it is the Udgītha, on account of its great importance.—The Auditory organ is the Pratihāra ; because it is withdrawn within (pratihṛta) : and this is superior to the Visual organ, because sound is heard from all sides. —Mind is the Nidhana; because the objects apprehended through all the organs are all stored (nidhīyante) in the Mind ; and the Mind is superior to the Auditory organ, because it bears upon all things and hence is more extensive in its operations ; in fact, even things beyond the reach of the senses are apprehensible through the Mind.—For the said reasons, all these,—organs, Olfactory and the rest—verily are gradually higher and better.—(1)

TEXT—If one meditates upon the gradually higher and better Sāma, in reference to the Sense-organs,—what is higher and better comes to him and he wins such regions as are higher and better. So much for the fivefold Sāma.—(1)

BHĀṢYA—If one meditates upon Sāma as qualified by the said view, then his life becomes higher and better etc., etc.,—as already explained above—So much for the five-fold Sāma ;—that is, so far what has been described is meditation upon the five-fold Sāma ;—This is meant to divert attention to what is going to be said next in regard to the seven-fold Sāma ; because not caring much for the five-fold aspect, the Speaker is going to attract attention to what he is going to say next.—(2)

End of Section (7) of Discourse II.

–II. viii. 2] MEDITATION OF WHOLE SĀMA 81

Section (8)

TEXT—Now for the Seven-fold (Sāma) : One should meditate upon the seven-fold Sāma, in reference to Speech : that particular form of Speech which consists of 'Húm' is the syllable 'Him'; that which consists of 'Pra' is the Prastāva; that which consists of 'Ā' is the Ādi.—(1)

BHĀṢYA—Now follows the excellent meditation of the entire seven-fold Sāma.—The form 'vāci' (Locative) is to be explained as before [ in the case of the words 'lokeṣu' and the rest, under text (1) of the second section, above and the following ] ; the sense is that one should meditate upon the Seven-fold Sāma, viewed as Speech—That particular form of Speech—sound—which consists of the peculiar syllable 'Húm' is the syllable 'Him', because the letter 'ha' is common to both.—That form of speech which consists of 'Pra' is the Prastāva; because the letter 'pra' is common to both.—'That which consists of 'ā' is the Ādi, because the letter 'ā' is common to both; 'ādi' here stands for the syllable 'Om', because that is the beginning of all things.—(1)

TEXT—That which is 'Ut' is the Udgītha; that which is 'Prati', is the Pratihāra; that which is 'Upa' is the Upadrava; and that which is 'ni' is the Nidhana.—(2)

BHĀṢYA—That which is 'Ut' is Udgītha; because the first part of the term 'Udgītha' consists of 'ut'.—That which is Pra is the Pratihāra; because the syllable 'pra' is common to both.—That what is 'upa' is the Upadrava; because the name 'Upadrava' begins with the syllable 'upa'.—That which is 'ni' is the Nidhana; because the syllable 'ni' is common to both.—(2)

C. U. 6

82

CHĀNDOGYA UPANIṢAD

[ II. ix. 1—

TEXT—If one knowing this thus meditates upon

the seven-fold Sāma in reference to Speech,—for him

Speech itself milks the milk of speech, and he becomes

rich in food and an eater of food.—(3)

BHĀṢYA—For him Speech yields milk etc., etc.,—this

has been already explained above.—(3)

End of Section (8) of Discourse II

SECTION (9)

TEXT—Now, verily, one should meditate upon

the Seven-fold Sāma as the Sun. He is always the

same; hence he is Sāma. He is the same to all, as

every one thinks 'He faces me', 'He faces me'.—Hence

he is Sāma.—(1)

BHĀṢYA—In the first Discourse, it was stated that

parts of the Sāma should be viewed and meditated upon as

the Sun; and this was in reference to the five-fold Sāma.

What is going to be said now is that one should medi-

tate upon the Seven-fold Sāma, viewing the entire Sāma

as the Sun, in reference to the constituent factors (of the

Sāma and of the Sun).—“But in what way has the Sun the

character of the Sāma ?”—The answer is as follows :-

The ground for regarding the Sun as the Sāma is the same

as that for regarding the Sun as Udgītha [i.e., in both cases

the ground is as stated in the Vedic texts].—“What is

that ground ?”—The Sun is always the same, as there is no

expansion and contraction (as there is in the case of the

Moon) ;—hence He is Sāma.—The phrase 'He faces me, He

faces me' indicates the idea of Sameness. For the reason

the Sun is the same to all, and hence He is Sāma, because

he is the same; this is the meaning.—When the Text

spoke (in the earlier discourse) of the Sun as the syllables

—II. ix. 3] MEDITATION OF WHOLE SĀMA

83

'Him' and the rest, no special reason was assigned for it,

because the similarity of the Udgītha-factor itself implies

the said similarity to the Regions ; in the present instance,

however, Sāmaness has been assigned as the reason for the

Sun being viewed as Sāman,—as this reason which would

not be easily intelligible.—(1)

TEXT—One should know that all these beings are

dependent upon Him. That form of His which appears

before his rise is the syllable 'Him' ; on this depend

the animals. It is for this reason that they utter the

syllable 'Him' : they being supplicants to the syllable

'Him' in the Sāma.—(2)

BHĀṢYA—On Him,—On the various forms of the Sun,

—all these Beings—going to be described—are dependent—

i.e. depending upon Him as their support ;—this is what one

should know.—“ How ? ”—That form of it which appears

before His rise,—i.e. the form of Dharma (Righteous-

ness),—is the syllable 'Him', which is a constituent of

Sāma. And this is the similarity (between the Sun and the

Sāma). The Sun being the Sāma, that form of the Sun

which is parallel to the syllable 'Him',—on that depend

the animals,—cow and the rest ; i.e., they follow it and live

upon that factor.—Because this is so, therefore they utter

the syllable 'Him', before sunrise. For this reason they

are supplicant to this syllable 'Him' of the Sāma as 'Sun' ;

and because they are so supplicant—inclined to worship—

that Factor, therefore they behave like this.—(2)

TEXT—That form which appears on the first

rising of the Sun is the Prastāva ; on this Men are

dependent ; hence they desire Eulogy and Praise ; being

supplicants to the Prastāva of the Sāma.—(3)

BHĀṢYA—That form—of the Sun—which appears on

His first rising,—is the Prastāva of the Sāma in the

84

CHĀNDOGYA UPANIṢAD

[ II. ix. 5—

shape of the Sun ;—on this Men are dependent etc. etc.—as

before. Thus for this reason that they desire Eulogy and

Praise ; because they are supplicants to the Prastāva of the

said Sāma.—(3)

TEXT—That form which appears at the 'assembling time' is the 'Ādi'; on this are dependent the Birds ;

hence do they, without support, betake themselves to the Sky and fly about ; being supplicants to the

Ādi of the Sāma.—(4).

BHĀṢYA—That form which appears at the 'Saṅgava-time';—that time at which there is an assembling (or com-

ing together) of the Rays,—or that time at which there

is assembling (or coming together) of the calves with the

cows;—that form of the Sun which appears at this 'assembling time' is the Ādi,—which is a particular part of the Sāma;

and because it is so, therefore, the Birds, without support—

without any thing to support them,—betake themselves

to the sky—depending upon themselves,—and fly about,—

For this reason—i.e. on account of the

common factor in the shape of the letter 'ā' (which occurs in

'āditya' and also 'ādi'), these Birds are supplicants to this

factor of the Sāma.—(4)

TEXT—That form which appears at midday is the

Udgītha ; on this the Deities are dependent ; hence

these are the best among the offsprings of Prajāpati ;

being supplicants to this Udgītha of this Sāma.—(5)

BHĀṢYA—That form which appears at midday,—i. e.,

exactly at midday—is that factor of the Sāma which is

known as 'Udgītha';—On this the Deities are dependent ;

because at that time there is existence of light.—Hence

they are the best—best qualified—among the offsprings of

–II. ix. 7] MEDİTATİON OF WHOLE SĀMA 85

Prajāpatis-those born of Prajāpati ; -these are supplicants to the Udgītha of this Sāma.-(5)

TEXT-That form which appears after midday and before afternoon is the Pratihāra; on this the Embryos are dependent ; hence, on being held up, they do not fall down ; being supplicants to the Pratihāra of this Sāma.-(6)

BHĀṢYA-That form of the Sun which appears after midday, and before afternoon is the Pratihāra ; on this the Embryos are dependent ; hence, when they are held up by the upholding potency of the Sun, they do not fall down ; that is, even though there is a way for them to fall through ; and the reaons for this lies in the fact that the Embryos are supplicants to this Pratihāra of the Sāma.-(6)

TEXT-Now that form which appears after the afternoon and before Sunset is the Upadrava ; on these the foresters are dependent ; hence on seeing a man, they run away to the forest as a safe place.-being suppliants to the Upadrava of the Sāma.-(7)

BHĀṢYA-That form which appears after the afternoon and before sunset is the Upadrava ;-on this the foresters-wild animals-are dependent ; hence on seeing a man, they,-being frightened,-run away to the forest as a safe place-free from danger :-because they run away (Upadravanāt) on seeing a man, therefore they ere supplicants to the Upadrava of this Sāma.-(7)

TEXT-That form which appears on the first advent of sunset is the Nidhana ; on this the Pitṛs are dependent ; hence they place these,-these being supplicants to the Nidhana of the Sāma.-Thus, verily, does one meditate upon the seven-fold Sāma in the Sun.-(8)

BHĀṢYA-That form which appears on the first advent of sunset,-i.e., when the sun is just becoming invisible,-is

CHĀNDOGYA UPANIṢAD

[ II. x. 1—

the Nidhana ; on this the Pitṛs are dependent ; hence they place them,—instal them in the form of the three ancestors. Father, Grand-father and Great-grand-father,—either those ancestors themselves, or the ball-offerings meant for them,—on Kuśa-grass ;—because the Pitṛs, being connected with Nidhana, are supplicants to the Nidhana of this Sāma.—Thus, one meditates upon the seven-fold Sāma, —divided into seven parts,—as the Sun;—with the result that one becomes mergèd into the Sun,—this is understood.—(8)

End of Section (9) of Discourse II

Section (10)

BHĀṢYA—The Sun is Death ; because he brings about the end of the world, through time divided into Day and Night ; hence, as a means to passing beyond death, the following form of Sāma-meditation is propounded :—

TEXT—Now one should meditate upon the seven-fold Sāma, self-measured and transcending death. The (name) Himkāra consists of three letters ; the (name) Prastāva consists of three letters;—so that is sama (equal).—(1)

BHĀṢYA—Now,—i.e., after the meditation of the Sāma as pertaining to the Sun and Death.—self-measured,—i.e., measured or determined through the equality of its own constituent factors ; or determined by equality to the supreme self , being the means of conquering Death —In the first Discourse the letters composing the name ‘Udgītha’ have been described as to be meditated upon as Udgītha ; in the same manner, in the present context, the letters composing the names of the seven factors of the Sāma are taken together,—then each of these is assumed to be Sāma on account of the equality of their component letters, taken in groups of three,—and then put-forth as

—II. x. 3] MEDITATION OF WHOLE SĀMA

87

objects to be meditated upon.—By this meditation one

gets at Death, through the equality of the number of letters

within reach of death,—and then through the remaining

letter there is over-reaching of death in the shape of the

Sun. This is what is indicated by the Text.—One should

meditate upon the seven-fold Sāma, transcending death ; the

Sāma 'transcends Death' in the sense that it transcends,

passes beyond, death, through the extra twenty-second letter,

of the Sāma. The number of letters in the name of its first

factor,—which is 'Himkāra',—is three ; similarly the number

of letters in the name of the other factor—which is Prastāva

—is also three ;—so, that is equal—to the former.—(1)

TEXT—The (name) 'Ādi' consists of two letters,

and the (name) 'Pratihāra' consists of four letters.

One from there to here makes it equal.—(2)

BHĀṢYA—The name 'Ādi' consists of two letters ;—

The syllable Om which makes up the number seven of the

seven-fold Sāma is called 'Ādi'.—The name 'Pratihāra'

consists of four letters.—Taking one letter from there to

here,—i.e. taking away one letter from the name 'Pratihāra'

and adding it to the two letters of the name 'Ādi',—it

thereby becomes equal —(2)

TEXT—The name 'Udgītha' consists of three

letters ; the name 'Upadrava' consists of four letters.

Three and three are equal, one letter (aksara) is left,

which is three lettered, and that is equal.—(3)

BHĀṢYA—The name 'Udgītha' consists of three letters :

the name 'Upadrava' con'sists of four letters, three and three

are equal ; one letter —'aksara'—is left,—remains. Thus,

there is a discrepency, and with a view to restoring the

uniformity of the Sāma, it is added—though the remaining

letter is one only, yet being a letter, aksara—it is—in the

form of this name 'aksara' which is three-lettered; that makes

it equal.—(3)

CHĀNDOGYA UPANIṢAD

[ II. x. 6—

TEXT—The name ‘Nidhana’ consists of three letters ; and it is uniform. These, indeed, are the twenty-two letters.—(4)

BHĀṢYA—The name ‘nidhana’ consists of three letters and it is uniform.—Thus, through uniformity consisting in the character of being three-lettered, having established the character of Sāma,—the said letters are now duly numbered.—These indeed are the twenty-two letters—constituting the names of the seven factors of the Sāma.—(4)

TEXT--By twenty-one one reaches the Sun: the sun verily is the Twenty-first. By the Twenty-second, one conquers what is above the Sun ; it is pure Happiness, it is free from sorrow.—(5)

BHĀṢYA—By twenty-one,—the number of letters,—one reaches the Sun.—viz., death ; because the Sun is verily twenty-first—from this region ; as declared in the Vedic text—‘Twelve months, five seasons, three regions, and the Sun as the twenty-first’. By the remaining twenty-second letter one attains victory over what is above the Sun.—i.e., above Death.—“What is it that is above the Sun ?”—It is pure happiness ;—‘Ka’ is happiness, ‘a-ka’ is non-happiness. ‘Nāka’ is what is not-non-happiness that is Happiness itself ; and as all sorrow pertains to death, the said region is free from sorrow,—that is, free from all mental suffering ;—this is the region that one reaches.—(5)

TEXT—One obtains victory over the Sun ; verily higher than this victory over the Sun is the victory that comes to one who, with this knowledge, meditates upon the seven-fold Sāma, self-measured and transcending Death,—yea, meditates upon the Sāma.—(6)

BHĀṢYA—The Text states the upshot of what has been said above. By the number Twenty-one, one obtains victory over the Sun. Victory higher than this victory over

—II. xi. 2 1 MEDITATION OF WHOLE SĀMA

89

the Sun—relating to Death,—comes to one,—through the Twenty-second letter,—who knowing this etc., etc.—as already explained. The meaning is that the said reward comes to the said meditator.—The repetition of the words 'Meditates upon the Sāma' is meant to indicate the end of the seven-fold treatment of Sāma.—(6)

End of Section (10) of Discourse II

Section (11)

TEXT—Mind is the syllable 'Him'; Speech is the Prastāva ; the Eye is Udgītha ; the Ear is Pratihāra ; Breath is the Nidhana. This is the Gāyatra (Sāma) interwoven with the Sense-organs.—(1)

BHĀṢYA—Without actually naming the meditations, the text has so far described the meditation of the five-fold and seven-fold Sāma ; it now describes other forms of meditation on Sāma leading to particular results,—and supplies their names as 'Gāyatra' and the rest. On the same lines, in the same order, are the various Sāmas used as sacrificial Rites.—Mind is the syllable'Him'because Mind stands for the first of all the sense-functions,—By reason of its sequence to the Mind, Speech is the Prastāva ; The Eye is the Udgītha, because of superior importance.—The Eye is the Pratihāra, because it is drawn within (pratihṛta).—Breath is Nidhana ; because all the aforesaid organs become merged in Breath, at the time of sleep.—This is the Gāyatra-Sāma, interwoven with the sense-organs ; it is so called because the Gāyatri has been eulogised as 'Breath'.—(1)

TEXT--One who knows this Gāyatra (Sāma) as interwoven with the sense-organs, retains his sense-organs, attains full life, lives gloriously, and becomes great with off-spring and cattle and great in fame. His observance is that 'he should be high-minded'.—(2)

CHĀNDOGYA UPANIṢAD

[ II. xii. 1—

BHĀṢYA—One who knows the Sāma thus as interwoven with the sense-organs retains his sense-organs ; that is, his organs remain efficient.—He attains full life,—a hundred years constitute the ‘full life.’ of man,—as declared in the Veda.—He lives gloriously,—i.e., a glorious life.—He becomes great with off-springs etc.,—and great also in fame.—For one who meditates upon the Gāyatra Sāma the observance is that ‘he should be high-minded’ ; i.e., he should not be mean-minded.—(2)

End of Section (11) of Discourse II

SECTION (12)

TEXT—The Rubbing is the syllable ‘Him’; the rising of the Smoke is the Prastāva ; the glowing is the Udgītha ; the appearing of embers is the Pratihāra ; the calming down is the Nidhana, complete extinguishment is the Nidhana. This is the Rathantara interwoven in Fire.—(1)

BHĀṢYA—The Rubbing is the syllable ‘Him’, because of its being the first ( step in the process );—the rising of the smoke—from the fire,—is the Prastāva,—because of its coming next (to the Rubbing) ;—the glowing is the Udgītha ; the glowing is of the greatest importance, on account of its direct connection with the material offered ; the appearing of embers is the Pratihāra ; because the embers are drawn together ; the calming down—the fire still continuing to burn,—is the Nidhana;—the complete extinguishment—the complete going out of the Fire,— is the Nidhana; because both form the end of their respective processes.—This is the Rathantara (Sāma) interwoven in fire ; as it is chanted at the churning of the Fire.—(1)

TEXT—He who thus knows the Rathantara interwoven in Fire becomes radiant with Brahmic glory

--II. xiii. 1 ] MEDITATION OF WHOLE SĀMA 91

and an eater of food ; he attains his full life, lives glori-

ously and becomes great with offspring and cattle,

and great in fame. His observance is that he should

not sip nor spit behind the Fire.--(2)

BHĀṢYA--He who etc.,--as before.--Radiant with

Brahmic glory ;--`Brahmic glory' is the radiance one

acquires by completing the study of the Vedas ; simple

effulgence is mere brightness.--Eater of food--having

keen appetite--He should not sip--eat, anything--nor spit--

throw out phlegm--behind--i.e., while facing--the Fire.--

This should be his observance.--(2)

End of Section (12) of Discourse II

SECTION (13)

TEXT--Approaching is the syllable ‘Him’; Fascinat-

ing is the Prastāva ; Sleeping with the woman is the

Udgītha ; Lying down with the woman is the Hratihāra ; the

Passing of the Time is the Nidhana ; the going to the End

is the Nidhana.--This is the Vāmadevya interwoven in

the couple.--(1)

BHĀṢYA--Approaching--when the man makes the

assignation,--is the syllable ‘Him’; as both are the first

steps in their processes.--Fascinating--winning over--is

the Prastāva.--Sleeping--going to the same bed--is the

Udgītha; because of importance.--The lying down with the

woman--face to face,--is the Pratihāra.--The Passing of

the time,--the actual process--and going to the end--com-

pletion of the act--is the Nidhana :-This is the Vāmadevya

(Sāma) interwoven with the couple ;--inasmuch as it is

related to the couple consisting of Air and Water (out of

which the Vāmadevya Sāma was produced).--(1)

92

CHĀNDOGYA UPANIṢAD

[ II. xiv. 1—

'TEXT—One who thus knows the Vāmadēvya as interwoven in the couple becomes companioned, goes on from coupling to coupling, attains the full span of life, lives gloriously, becomes great in offspring and cattle, great in fame. His observance is that 'he should not avoid any woman.'—(2)

BHĀṢYA—One who knows etc.—as before.—Becomes companioned,—i.e., he never feels depressed,—goes on from coupling to coupling,—this indicates the infallibility of his virility.—He should not avoid any woman,—who has come to his bed, seeking intercourse. As such conduct has been enjoined here in connection with the meditation of the Vāmadevya Sāma,—the Smṛti rules forbiding such intercourse should be taken as applying to occasions other than this particular one. Inasmuch as all notions of right or wrong are based upon scriptural texts,—there is no incompatibility—between the present text and the text forbiding such intercourse.—(2)

End of Section (13) of Discourse II

SECTION (14)

TEXT—The Rising (Sun) is the syllable 'Hiṁ'; the Risen (Sun) is the Prastāva ; the Midday (Sun) is the Udgītha ; the Post-meridian (Sun) is the Pratihāra ; the Setting (sun) is the Nidhana.—This is the Brhat (Sāma) interwoven in the Sun.—(1)

BHĀṢYA—The Rising—Sun—is the syllable 'Hin' : as it is the first to be seen.—The Risen Sun is the Prastāva ; as all acts are brought about through their commencement (prastavana).—The midday Sun is the Udgītha ; on account of supreme importance.—The Post-meridian Sun is the Pratihāra ; because cattle and other things are brought away home at that time (pratiharanāt).—The setting Sun

—II. xv. 1] MEDITATION OF WHOLE SĀMA 93

is the Nidhana; because of the resting (nidhanāt) of all living beings in their homes at night.—This is the Bṛhat (Sāma) interwoven in the Sun; because the Sun is the deity of the Bṛhat Sāma.—(1)

TEXT—One who knows this Bṛhat (Sāma) as interwoven in the Sun becomes endowed with glory and an eater of food; he attains the full life-span, lives gloriously and becomes great in offspring and cattle and great in fame.—His observance is that he should not decry the shining Sun.—(2)

BHĀṢYA—One who etc., etc.—as before.—The observance is that he should not decry the shining Sun.—(2)

End of Section (14) of Discourse II

SECTION (15)

TEXT—The gathering of mists is the syllable ‘Him’. The Rising of clouds is the Prastāva. The Raining is Udgītha. The Lightning and Thunder are the Pratihāra. The Ceasing is the Nidhana.—This is the Vairūpya (Sāma) interwoven in the Cloud.—(1)

BHĀṢYA—‘Abhrāṇi’—Mists—are so called because they contain water.—Megha—Cloud—is so called because it sprinkles (Mehanāt).—The rest has been already explained. —This is the Vairūpya (Sāma) interwoven in the cloud; because the Cloud is manifold in its manifestations, therefore it is distinct in form (vi-rūpa) from the Mist and the rest.—(1)

TEXT—One who thus knows this Vairūpa (Sāma) as interwoven in the Cloud secures ill-shaped as well as well-shaped cattle, attains the full span of life, lives gloriously, becomes great in offspring and cattle, and great in fame. His observance is that he should not decry ‘it raining.—(2)

94

CHĀNDOGYA UPANIṢAD

[ II. xvi. 1—

BHĀṢYA—Ill-shaped and well-shaped—goat, sheep and other cattle,—he secures—i.e., obtains—these.—The observance is that one should not decry it raining.—(2)

End of Section (15) of Discourse II

Section (16)

TEXT—The Spring is the syllable ‘Him’; the Summer is the Prastāva; the Rainy Season is the Udgītha; the Autumn is the Fratihāra; the Winter is the Nidhana.—This is the Vairāja (Sāma) interwoven in the Seasons.—(1)

BHĀṢYA—The Spring is the syllable ‘Him’; the Summer is the Prastāva; etc., etc.—as before.—(1)

TEXT—One who thus knows the Vairāja as interwoven in the seasons shines with offspring, cattle and Brahmin glory, attains the whole life-span, lives gloriously and becomes great in offspring and cattle, great in fame,—His observance is that he should not decry the Seasons.—(2)

BHĀṢYA—One who knows thus Vairāja interwoven in the seasons shines—like the seasons; that is, just as the seasons shine through the seasonal characteristics, so does the man through offspring and other things.—The rest is as explained before.—The observance is that one should not decry the seasons.—(2)

End of Section (16) of Discourse II

Section (17)

TEXT—The Earth is the syllable ‘Him’; the Sky is the Prastāva; the Heaven is the Udgītha; the Quarters are the Pratihāra; the Ocean is the Nidhana.—These are the Ṣ’akvarīs (Sāma) interwoven in the Regions.—(1)

—II. xviii. 2 ] MEDITATION OF WHOLE SĀMA 95

BHĀṢYA—The Earth is the syllable ‘Hiṁ’ etc., etc.—as above.—The name ‘Ṣ’akvaryah’ is always in the Plural form ; just like the name ‘Revatyah’.—Interwoven in the Regions.—(1)

TEXT—One who thus knows the Ṣ’akvaris as interwoven in the Regions becomes the owner of the Regions, attains the full life-span, lives gloriously and becomes great with offspring and cattle, great in fame.—His observance is that he should not decry the Regions.—(2)

BHĀṢYA—Becomes the owner of the Regions ; that is, becomes equipped with all that is good in the Regions.—The observance is that one should not decry the Regions.—(2)

End of Section (17) of Discourse II

SECTION (18)

TEXT—Goats are the syllable ‘Hiṁ’ ; Sheep are the Prastāva ; Cows are the Udgītha ; Horses are the Pratihāra ; Man is the Nidhana.—These are the Revatīs (Sāma) interwoven in cattle.—(1)

BHĀṢYA—Goats are the syllable ‘Hiṁ’ etc., etc.—as before.—Interwoven in Cattle.—(1)

TEXT—One who thus knows the Revatīs as interwoven:in cattle, becomes the owner of cattle, attains the full life-span, lives gloriously and becomes great in offspring and cattle, great in fame.—His observance is that he should not decry the Cattle.—

BHĀṢYA—The observance is that he should not decry the Cattle.—(2)

End of Section (18) of Discourse II

96

CHĀNDOGYA UPANIṢAD

[ II. xx. 1—

Section (19)

TEXT—The Hair is the syllable ‘Him’; the Skin

is the Prastāva ; the Flesh is the Udgītha ; the Bone is

the Pratihāra ; the Marrow is the Nidhana.—This

is the Yajñāyajñīya (Sāma), interwoven in the parts of

the Body.—(1)

BHĀṢYA—The Hair is the syllable ‘Him’.—it being the

first of the parts of the Body.—The Skin is the Prastāva,—

because it is next (to the Hair).—The Flesh is the Udgītha :

because of its importance.—The Bone is the Pratihāra,—

because it is concentrated.—The Marrow is the Nidhana ;—

because it is the last.—This is the Sāma named “Yajñāya-

jñīya”,—interwoven in the parts of the Body.—(1)

TEXT—One who thus knows the ‘Yajñāyajñīya’ as

interwoven in the parts of the Body becomes equipped

with limbs, is not crippled in his limbs ; he attains the

full life-span, lives gloriously, and becomes great in off-

spring and cattle, great in fame. His observance is that

he should not eat marrows for a year,—or that he should

not eat marrows at all.—(2)

BHĀṢYA—Becomes equipped with limbs :—that is, he

has all his limbs whole—Is not crippled in his limbs ;—i. e.,

none of his limbs—Hands, feet and the rest,—is crooked :

that is, he does not become lame or crippled in his hands.—

For a year—just for a year only—he should not eat marrow,

i.e., meat. The plural form (‘marrows’) is meant to

include fish also. Or, his observance is that he should not

ever, at all times,— eat marrows at all—(2)

End of Section (19) of Discourse II

Section (20)

TEXT—Fire is the syllable “Him”; Air is the

Prastāva ; the Sun is the Udgītha ; the Stars are the

—II. xx. 2 ] MEDITATION OF WHOLE SĀMA

Pratihāra; the Moon is the Nidhana. This is the Rājana (Sāma) interwoven in the Deities.—(1)

BHĀṢYA—Fire is the syllable ‘Hiṅ’; because it occupies the first position,—Air is the Prastāva ;—because both are equally next to the preceding (in their respective spheres).

—The Sun is Udgītha ; because of superior importance.

—The Stars are the Pratihāra; because of their being assembled together. The Moon is the Nidhana ; because men devoted to sacrificial acts abide there. This is the Rājana Sāma interwoven in the Deities ; as the Deities are endowed with effulgence.—(1)

TEXT—One who thus knows the Rājana as interwoven in the Deities reaches the same regions and the same majesty as these Deities, and also absorption into them ; he attains the full life-span, lives gloriously and becomes great with off-spring and cattle, great in fame.

His observance is that he should not decry the Brāhmanas.—(2)

BHĀṢYA—The text mentions the reward that accrues to the man who knows this. He reaches—i.e.,—attains the same regions—similar regions—and the same majesty—greatness—as Fire and the other Deities ; and also absorption into them,—that is, he occupies the same body as the Deities.

The term ‘or’ should be regarded as understood here ; the meaning being that he attains the same regions, or the same majesty etc., etc., the exact character of the reward is dependent upon the nature of the disposition of the man concerned ; and a combination of all these rewards is not possible.—The observance is that he should not decry the Brāhmaṇas ;—is as much as the Vedic text has distinctly declared that “The Brāhmaṇas are the visible deities”, the decrying of the Brāhmaṇas would mean the decrying of the Deities.—(2)

End of Section (20) of Discourse II

C. U. 7

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[ II, xxi, 1-

Section (21)

TEXT—The Threefold Science is the syllable 'Hir̃', these three regions are the Prāstava ; Fire, Air, and Sun are the Udgītha ; the Stars, the Birds and the Rays are Pratihāra ; the serpents, the Gandharvas and the Pitṛs are the Nidhana.—This is the Sāma interwoven in all.—(1)

BHĀṢYA—The Threefold Science is the syllable 'Hir̃';—this section of the Threefold Science is dealt with immediately after the Sāma in the form of Agni and other deities, because the Veda has declared that the Threefold Science is the product of Agni and the rest.—This is the syllable 'Hir̃', as it is the first step in the process of the performance of all one's duties—These three worlds,—which come next, as the product of the preceding,—are the Prastāva.—Agni—fire, and the rest are the Udgītha, on account of their superior importance.—The stars and the rest are the Pratihāra, because they are assembled together.—The Serpents and the rest are Nidhana 'Gandharva' and 'Nidhana').—There being no special name for this Sāma, it is called here by the generic name 'Sāma'; it is interwoven in all :—'all' here stands for the Threefold Science and the rest ; the sense is that the syllable 'Hir̃' and other constituent factors of the Sāma are to be meditated upon as the Threefold Science and the rest.—In fact, even in the case of all the particular Sāmas described above, wherever the Sāma is spoken of as 'interwoven' in certain things, what is meant is that it is in the form of these things that the Sāma should be meditated upon; because the details of all acts become embellished and sanctified by what it is viewed as,—just as the Butter becomes embellished and sanctified by being looked upon.—(1)

—II. xxii. 4 ] MEDITATION OF WHOLE SĀMA

99

TEXT—One who thus knows this Sāma as inter-

oven in all, becomes all.—(2)

BHĀṢYA—The following is the reward accruing to

one who knows the Sāma as pertaining to all things: He

becomes all ; that is, he becomes the lord of all things.—

If " becoming' all' were taken in its literal sense (and not

figuratively in the sense of becoming the lord of all things),

then there would be no possibility of receiving offerings

from persons residing in the various quarters (as described

in text 4, below].—(2)

TEXT—To this effect there is this verse:—‘That

which is five-fold, by threes and threes,—there is no-

thing else higher than that.’—(3)

BHĀṢYA—To this Sāma effect, there is this verse i.e.

the Mantra Text.—Those that have been described as five-

fold,—in five ways,—in the form the syllable ‘Hin’ and the

rest,—by threes and threes,—in the form of the ‘Three-

fold Science’ and the rest,—than these five triads, there is

nothing higher—greater or loftier ; beyond these there is

nothing else, that is, nothing else exists, all things being

included in those same.—(3)

TEXT—One who knows this knows all ; all quarters

carry offerings to him :—One should meditate upon the

idea that ‘I am all ; ’—this is the observance.—(4)

BHĀṢYA—One who knows the said Sāma as constitut-

ing, all, knows all ; that is, he becomes omniscient. All

quarters,—i.e persons residing in all directions,—carry-

present—offerings—gifts of enjoyment—to him.—‘I am all’,

—I am becoming all,—thus should he meditate upon the

Sāma ; such is the observance for the said person.—The

repetition is meant to indicate the end of the treatment of

the meditation of Sāma.—(4)

End of the Section (21) of Discourse II

100 CHĀNDOGYA UPANIṢAD [ II. xxii. 1—

Section (22)

TEXT—‘Of the Sāma, I seek for what is high-sounding and beneficial to cattle’,-this is the song sacred

to Agni ; the undefined one is sacred to Prajāpati ; the well-defined one to Soma ; the soft and smooth is sacred

to Vāyu ; the smooth and forcible to Indra ; the heron-like is sacred to Brhaspati ; the cracked is sacred to

Varuṇa ;-One should practise all these; he should avoid only the one sacred to Varuṇa.—(1)

BHĀṢYA—In course of the treatment of the Meditation of Sāma, the text is going to expound the rewards accruing

to the Udgātr priest from the particular forms of singing;-each form is connected with a definite result.—High-

sounding-i.e. that whose sound or pitch is particularly high, like the bellowing of the bull,—‘Song’;-this is what is

understood, (as qualified by the adjectives, ‘high-sounding’ and the rest);-this song is of the Sāma,—i e., related to Sāma;

and is beneficial to cattle.—It is sacred to Agni ;-i.e. Agni is its Deity ;-such is the Udgītha—the song.—‘Such a song I seek

for,—ask for’—so thinks a certain sacrificer himself, or his Udgātr—Priest.—Undefined,—not discernible as resembl-

ing a well-known sound ;-such sound is sacred to Prajāpati,—Prajāpati is its deity ; and as being undefined, this

is not a particular form of song. The well-defined—clear—one is sacred to Soma ; that is, such song has Soma for its

deity—The soft and smooth—song—is sacred to Vāyu ; i.e. Vāyu is its deity.—The smooth and forcible—song with

much effort,—is sacred to Indra.—The heron-like,—what is like the sound made by the heron,—is sacred to

Brhaspati,—related to Brhaspati.—The cracked—like the sound made by the cracked bell-metal,—

is sacred to Varuṇa.—One should practise all these,—should make use of all these ;—only he should avoid that which is

sacred to Varuṇa.—(1)

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101

TEXT—‘ May I sing Immortality for the Deities ’—

thus should one sing ;—‘ May I sing Satisfaction for the

Pitrs, Hope for Men ; Grass and Water for animals, the

Heavenly Region for the Sacrificer, Food for myself ’—

thus reflecting in his mind on all these, one should

recite the eulogies with due care.—(2)

BHĀṢYA—‘ May I sing—accomplish—Immortality for

the Deities ;—May I sing Satisfaction for the Pitrs ; Hope—

i. e. Desires, the desired thing—for men ;—Grass and Water

for animals;—the Heavenly Region for the Sacrificer;—Food

for myself ;—may I sing all these !—Reflecting on—thinking

of—all these in his mind, he should recite the eulogies, with

due care,—regarding the pronunciation of vowels, sibilants

and consonants and so forth.—(2)

TEXT—All vowels are the very selves of Indra;

all sibilants, of Prajāpati ; all Sparśa consonants, of

Death.—If any one should reprove one regarding vowels,

he should tell him this—‘ I have taken refuge in Indra ;

He will answer thee’.—(3)

BHĀṢYA—All vowels—the letter ‘ a ’ and the rest;—

are the selves—like the limbs of the body—of Indra,—i.e. of

the Life-breath as tending to strength ;—all sibilants, the

letters ‘ śa ’, ‘ ṣa ’, ‘ sa ’, ‘ ha ’ and the rest,—are the selves of

Prajāpati,—i. e. of Virāṭ or Kaśyapa ;—all Sparśa conson-

ants—‘ Ka ’ and the other consonants,—are the selves of

Death.—When the Udgātr Priest knows this,—if some

one were to reprove him regarding vowels—saying ‘ thou

hast pronounced this vowel incorrectly ’,—he should say in

answer—‘ I have taken refuge—shelter—in Indra—the Life-

breath, the God,—while using the vowels ; that same Indra

will say all that has to be said ; i.e. he will give thee the

answer to what thou hast told me ’.—(3)

TEXT—If any one were to reprove him regarding

the sibilants, he should say to him this—‘ I have taken

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CHĀNDOGYA UPANIṢAD

[ II. xxii. 4—

refuge in Prajāpati ; he will smash thee’.—If any one were to reprove him regarding the sparśa consonants, he should say to him this-‘I have taken refuge in Death, he will scorch thee.’—(4)

BHAṢYA—Similarly, if anyone were to reprove him regarding the sibilants, he should say to him I have taken refuge in Prajāpati ; He will smash thee,—reduce thee to powder’.—If anyone were to reprove him regarding the sparśa consonants,—he should say to him ‘I have taken refuge in Death, He will scorch thee—reduce thee to ashes’.—(4)

TEXT—All vowels should be pronounced with loudness and strength (with the idea that) ‘May I impart strength to Indra’;—all sibilants should be pronounced as well-opened-out, neither swallowed nor thrown out, (with the idea) ‘May I surrender myself to Prajāpati’;—all Sparśa-consonants should be pronounced slowly, without jumbling (with the idea) ‘May I withdraw myself from Death.’—(5)

BHĀṢYA—Inasmuch as the vowels and the letters are the selves of Indra and other Deities,—all vowels should be pronounced with loudness and strength ; the idea in the mind being ‘May I impart strength to Indra’.—Similarly all sibilants should be prononced as well-opened out,—i.e. with that effort which is technically called ‘Vivrta’, ‘opened out’,—as neither swallowed—kept within—nor thrown out,—sent out ; with the idea ‘May I surrender myself—give myself up—to Prajāpati.—All Sparśa-consonants should be pronounced slowly—gently—without jumbling—without crowding them together—with the idea—‘May I withdraw myself from Death’—gently, as people withdraw boys out of the water.—(5)

End of the Section (22) of Discourse II

—II. xxiii. 1 ] MEDITATION OF WHOLE SĀMA

103

Section (23)

TEXT—There are three branches of Duty : Sacrifice, Study and Charity—constitute the first ; Austerity itself is the second ; the Religious Student resident in the teacher's house, constantly mertifying himself in the teacher's house, is the third.—All these attain the Blessed Regions ; one who rests firmly in Brahman attains immortality.—(1)

BHĀṢYA—With a view to completing the injunction of meditation of the syllable ‘Om’, the Text proceeds with the next section, beginning with the words ‘There are three branches of Duty’. It should not be thought that ‘the final reward is obtained by meditating upon the syllable Om, in the form of Udgītha and other constituent factors of Sāma (as described in the foregoing sections)’. On the contrary, it is by meditating upon the syllable Om purely by itself that one obtains the final reward, Immortality, which cannot be attained by all :the meditations of Sāma or by other (ritualistic) acts. It has, however, been introduced in the present context dealing with Sāma, for the purpose oˊ eulogising it.

Three—Three in number—are the branches of Duty,—i. e. Divisions of Duty.—‘What are they ?’—Answer I—(a) Sacrifice,—in the form of Agnihotra and other rites,—(b) Study,—the careful reading of the Ṛk and other Vedas, along with all the rules and regulations.—(c) Charity—making gifts outside the sacrificial altar, i. e. distribution of wealth according to one’s resources among persons seeking for it. These three constitute the first branch of Duty,—[The meaning is that this is one branch, as is clear from] the meaning of the second and the third, and it does not mean that it is the ‘first’ in the sense of initial step ; in fact, the duties herein mentioned are all such as appertain

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[ II. xxiii. 1—

to the Householder, and thus the Householder, as fulfilling these duties, serves to indicate the first Branch of Duty.

(represented by the Householder).—II—Austerity itself is the Second ;—‘ Austerity ’ stands for the Krcchra, the Cāndrāyana and other penances ; one who keeps all these is the Tāpasa, Ascetic, or the Wandering Mendicant who has merely just reached the final life-stage, but has not yet rested firmly in Brahman ; that such is the sense is indicated by the separate mention of ‘ one who rests firmly in Brahman ’.

This is the second Branch of Duty (represented by the Ascetic).—III—The Religious Student resident in the Teacher’s House,—i. e. one who is habitually residing with the Teacher,—constantly—i. e. throughout his life,—mortifying himself—i. e. crushing his body by means of fasts and penances.

This is the third Branch of knowledge. The qualification ‘ constantly ’ indicates that this stage is represented by the lifelöng Religious Student ; as for the ordinary Religious Student, his studentship is for the definite purpose of studying the Veda, and hence such studentship could not take one to the ‘ Sacred Regions. ’

All these three kinds of persons—carrying on the prescribed duties in their respective life-stages (of the Householder, the Ascetic and the Life-long Religious Student) attain the Blessed Regions.—The meaning is that the persons carrying on the duties of the life-stages come to be such as enter the Blessed Regions.—

The one class of persons that remains unnamed is the Wandering Mendicant, the Renunciate, (the Sanyāsi) who is here indicated by the term ‘ one who rests in Brahman, ’—i. e. one who rests firmly in Brahman;—he attains Immortality,—which is entirely distinct from the said ‘ Sacred Regions ’, it stands for absolute cessation of death ; this cessation of death is absolute not relative, like the ‘ Immortality ’ of the Deities ; that this is so is clearly indicated by the fact that it has been

—II. xxiii. 1 ] MEDITATION OF WHOLE SĀMA

105

declared to be entirely distinct from the ‘Sacred Regions’.

—If ‘Immortality were only a higher degree of Blessed

Regions,’ then the Text would not have spoken of it as some

thing distinct from the Blessed Regions. Thus, because it

has been spoken of as clearly distinguished from the ‘Blessed

Regions, it follows that what is meant is Absolute Immorta-

lity.

The introduction, in the present context, of the subject

of the reward of the fulfilment of the Duties of the Life-

stages is meant to eulogise the meditation of the syllable

‘Om’ and it is not meant to mention the rewards that

actually follow from the said fulfilment. If it were meant to

eulogise the meditation of ‘Om’, and also to mention the

rewards actually following from the due fulfilment of the

Dŭties of the Life-stages,—then there would be syntactical

split. Hence the conclusion is that when the text speaks of

Immortality as the reward of meditating on ‘Om’, with

reference to the duties of the Life-stages already known

through ten S’mṛti-texts,—it only glorifies the meditation

of ‘Om’. This is similar to the case of such an assertion

as ‘Service under Pūrṇavarman brings only food and

clothing, while that under Rājavarman brings rewards

equal to kingship’.—The syllable ‘Om’ really is the ‘true’

the Highest Brahman, being, as it is, the representative

(image, name) of this latter,—as declared in the Katha-

Upanisad—‘This syllable indeed is the Brahman, verily this

syllable is the Highest ’, hence it is only right that Immorta-

lity should be the reward of meditating upon it.

Some people (the Vṛttikāra, acc. to Ānandagiri) offer

the following explanation :—“What is meant by the asser-

tion that ‘all these attain the Blessed Regions’ is that persons

of all life-stages without any distinction, reach the Blessed

Regions by the due performance of their duties, even

without having attained the True Knowledge (of Brahman),

—and in this general assertion, there is no exception made in regard to the Wandering Mendicant (the Renunciate); in fact, for the Wandering Mendicant also, Knowledge, Restraints and Observances have been prescribed and all this constitutes 'Austerity' which has been placed, in the text in the second category in the words 'Austerity itself is the second', where the term 'austerity' includes both the Ascetic and the Wandering Mendicant. Thus the meaning of the second clause also—'One who rests firmly in Brahman attains immortality'—is that among the same said persons in all the four life-stages, if any one 'rests firmly in Brahman'—i.e. Meditates upon 'Om'—he attains immortality; that such is the meaning is clear from the fact that all persons (in the four Life-stages) are equally entitled to it,—and that the 'firm resting in Brahman' has not been expressly preclud-ed (from any one of the four Life-stages); and that it is quite within the capacity of all these persons to 'rest firmly in Brahman' (i.e. meditate on 'Om', which represents Brahman) during the intervals of the performance of their duties (relating to their respective life-stages);—nor is the connotation of the term 'resting firmly in Brāhman' rigidly restricted by convention to the Wandering Mendicant only; like such ordinary words as 'Barley, Boar' and the like; as its use is based entirely upon the fact of 'resting in Brahman' (which is what it literally connotes); while words that have their use dependent entirely upon convention do not have their use dependent upon any such connotation of the term, (etymologically). Then again, it is possible for all men to 'rest in Brahman'. Thus then wherever this basis of the use of the term, 'resting firmly in Brahman', is present,—every one such person comes under the connotation of the term 'firmly resting in Brah-man'; and there is no reason for narrowing its connotation to the Wandering Mendicant alone; and hence it cannot be

—II. xxiii. 1 ] MEDITATION OF WHOLE SĀMA

107

right to so restrict it.—Further, Immortality cannot follow merely from entering into the life-stage of the Wandering Mendicant ; for, if that were so, then there would be no need for True Knowledge (which alone can bring Immortality).—It might be argued that 'what leads to Immortality is True Knowledge as accompanied by the life of the Wandering Mendicant'.—But that cannot be right ; because the duties relating to the other (three) life-stages are as important 'duties' as those relating to that of the Wandering Mendicant ; hence if Duty coupled with True Knowledge be what brings Immortality, then that also applies equally to the Duties of all the life-stages (not to those of the Wandering Mendicant only). Nor is there any direct declaration to the effect that Final Liberation comes only to the Wandering Mendicant resting firmly in Brahman, and not to others. In fact the thesis of all the Upaniṣads is that Final Liberation follows from True Knowledge. Hence the meaning of the text must be that, from among persons duly performing the duties of their own life-stages, if any one 'rests firmly in Brahman', he attains Immortality.

This interpretation is not right ; as there is clear incompatibility between the basic principle underlying 'Action' and that underlying 'True Knowledge'. For instance, all injunctions relating to Action—such as 'Do this', 'Do not do this'—proceed on the basis of such notions of diversity as those of the Actor and the Active Agencies, of the Action and of the Result of the Action ; and all these diverse notions do not proceed from the scriptures, being found, as they are, in all living beings (and not confined to men only) ;—on the other hand, the basic principle underlying True Knowledge has its basis in such scriptural texts as 'Being, one, without a record', 'All this is Self alone', 'All this is Brahman alone',—and it does not appear until it has set aside all those common notions of Action, Actor and Result

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CHĀNDOGYA UPANIṢAD [ II. xxiii. 1—

on which the Injunctions of Action are based : the reason for

this is that there is complete incompatibility between the

notion of diversity (on which all Action rests) and the notion

of No-difference (Oneness—upon which True Knowledge

rests): For instance, until the notion of diversity involved

in the perception of 'two noons' due to darkness

has been removed, there does not appear, even on the dis-

appearance of darkness, the notion of the ' one Moon'.

And the reason for this lies in the fact that there is incompa-

tibility between the idea based upon Knowledge and that

based upon Ignorance. Such being the case, when the

injunctions of Action have proceeded on the basis of the

notion of diversity,—it is only when for a certain person

this notion of diversity has been set aside by the notion of

unity brought about by the force of such texts as 'One alone

without a second', 'That alone is real, all diversity of

modifications is unreal',—that such a person desists from

all Action, for the reason that the very basis (of Action)

has ceased to exist ; and it is only such a person who

thus desisted from all activity who is said to 'rest firmly

in Brahman'; and such a person can be only the Wandering

Mendicant, (Renunciate) ; it is impossible for any others to

fulfil the said conditions.—Another person, whose notions of

diversity have not ceased, always sees, hears, thinks of and

cognises things as different (from himself and diverse), and

always thinks in such terms as 'Having done this act, I shall

acquire such and such a thing'; and certainly one who

thinks thus cannot be said to 'rest firmly in Brahman';

because his ideas are all false and wrong as pertaining

to unrealities which owe their existence to mere modi-

fications of speech [i.e. have no existence apart from the

merely verbal one]. When the notion of diversity has

been set aside as false, there is no possibility of any such

notions of means and objects of cognition as are involved

—II. xxiii. 1 ] MEDITATION OF WHOLE SĀMA

109

in ideas like 'this is true'; 'this should be done by him' or ' by me ', just as for a man who is wise and knows the real nature of the:sky, there is no possibility of the idea that ' the sky is dirty '.—If, even on the setting aside of the notion of diversity, a man were not to desist from Action and were to continue to act just as before the setting aside of the notions of diversity—then the text laying down the idea of Unity would become falsified ; and yet, the Unity must be regarded as valid and true, just like the texts prohibiting the eating of improper food and such acts;— because all the Upanisads bear testimony to that (Unity).

It might be argued that " Under the above explanation, the Vedic Injunctions of Action become invalidated."

To this our reply is as follows:— This is not so ; the said injunctions would still continue to be valid, in relation to the man whose notions of diversity have not ceased ; just as the cognition during dream is quite real before waking.

" But the very fact that discriminating (wise) men would not perform the acts enjoined would strike at the very root of the validity of the injunctions of those acts."

Not so ; because we do not see any such invalidation of the injunctions of prospective Acts ; these acts are enjoined as to be done by persons desiring particular rewards (such as wealth, offspring and the like) ; and these are not performed by certain wise persons who entertain no such desire on the strength of such texts as 'This hankering after desires is not to be commended ',—and yet this non-performance by these men does not invalidate the injunctions of those Prospective Acts ; in fact the acts are only performed by those persons who are still entertaining the desire for such rewards.

Similarly, if actions are not performed by those ' resting in Brahman ' and knowing Brahman,—that does not invalidate

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CHĀNDOGYA UPANIṢAD

[ II. xxiii. 1—

the injunctions of the actions ; in fact, they continue to be

duly performed by persons who have not yet attained the

knowledge of Brahman.

Says the opponent—" (According to you also) even for

Wandering Mendicants, there is no cessation of such activi-

ties as are involved in Begging for Food and the like ;-in

the same manner for the Householder and persons in the

other life-stages—even after they have acquired the know-

ledge of Unity, there need be no cessation of such acts as

the Agnihotra and the like."

Not so ; because when we are considering the validity

of certain sources of knowledge, the citing of an instance

of human activity. cannot prove anything. For example,

though the act of killing has been prohibited by the text

'One should not encompass the death of any man',—the

mere fact of some one having been found to have done the

Killing does not lead the wise man who has no hatred for

any body to do the act of killing (merely on the strength of

the example of the man who has been found to have done

the killing). In fact, when the notion of diversity which

is the very basis of the injunction of actions, has been set

aside (for the wise man), there is nothing to urge the man

to the performance of the Agnihotra and such acts ;-in

the case of the Renunciate begging for food, the necessary urge

comes from hunger and such other bodily needs.

" In the case of the Agnihotra also, there would be

the urge coming from the fear of sin (involved in the non-

performance of a prescribed act)."

Nor so, we reply. Because the injunction of the said

acts concerns and is applicable to only such persons as are

still tied to the notions of diversity ; we have already ex-

plained that only such persons are entitled to the performance

of Actions as are still tied to the notions of diversity, which

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111

notions they have not yet got rid of ; and it is only when a man is entitled to the performance of an act that its non-performance by him entails sin, and not when the man has ceased to be so entitled ; for example, the Householder does not incur sin by the non-performance of the duties laid down specifically for the Religious Student.

" If that be so, then each and every man, in his own particular life-stage, could be a Renunciate as soon as the notion of Unity would dawn upon him."

Certainly not ; because (in the other life-stages) there is no cessation of that much of the notion of diversity as is involved in the idea of owner and owned (which persists throughout the three earlier life-stages) ; and that it so persists is indicated by the very nature of those life-stages, which are meant for the performance of acts, as is clear from such Vedic texts as—‘May we perform acts’ and the like.—From this it is clear that it is only the Renunciate, who is entirely devoid of all ideas of owner and owned, who can be regarded as the Wandering Mendicant ; not so the Householder and other persons.

" When the injunction of the notion of Unity has brought about this notion of Unity, it has (ex hypothesi) set aside the notion of diversity based upon the injunctions of actions,—and as a necessary consequence of this, there can be no possibility of such acts for the Wandering Mendicant as the keeping of observances and restraints etc. prescribed for him."

Not so, we reply. Because the keeping of such observances and restraints is quite possible for the Wandering Mendicant who may, for the time being, have deviated from the notion of Unity on account of Hunger and such other physical needs ; specially as the observances and restraints are for the purpose of desisting from activity (and not of doing

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CHĀNDOGYA UPANIṢAD [ II. xxiii. 1—

any positive act). Nor does the keeping of the observances and restraints involve recourse to activity that has been prohibited (for the Wandering Mendicant); because the prohibition relates to the man before he has realised Unity. Because a man has fallen into the well, or in a thorn-thicket at night,—it does not follow that he should fall in it even after sunrise.

From all this it follows that the only person who can be regarded as 'resting in Brahman' is the Renunciate, the Wandering Mendicant, who has turned his back upon all Actions.

It has been argued (by the Vṛttikāra) that “the blessed regions are for all persons, even those who are devoid of True Knowledge”;—this is quite true ; but it is not true that “the term Austerity includes the Wandering Mendicant also”. — “Why ”—Because the character of 'resting in Brahman' can belong to the Wandering Mendicant only, as it is he alone who remains unmentioned in the text so far ; as we have already explained above. Another reason for this lies in the fact that, for the man who has attained the Knowledge of Unity, Austerity also ceases ; just like Agnihotra and other acts. It is only for the man still beset with notions of diversity that there can be need for the performance of Austerities.

This same reasoning also serves to set aside the views that (a) “the resting in Brahman may appear during the intervals of ritualistic performance ”, and (b) that “there is no exclusion by any Vedic Text of the possibility of resting in Brahman (for persons other than Wandering Mendicants).” Our view is that it is only when the man has attained True Knowledge that, on desisting from all activity, he can become a Wandering Mendicant ;—and this disposes of the argument (urged against us) that (under our view) the acquiring of knowledge becomes entirely futile.

–II. xxiii. 1 ] MEDITATION OF WHOLE SĀMA

113

Then again, it has been argued that “like the terms

‘barley’ and ‘boar’, the term ‘resting in Brahman’ has not

got its connotation restricted by convention, to the Wander-

ing Mendicant only.” -This has been already answered by

us, by proving that the character of ‘resting in Brahman’

can possibly belong only to the Wandering Mendicant,

not to any one else.

It has been argued that “words whose connotation is

fixed by convention do not depend upon any other consi-

derations (as those of etymology and the like)”.—But that

is not right. Because we find many such words as

(a) ‘Householder’ (Grhastha), (b) ‘Wood-cutter’ (Taksā)

(c) ‘Wandering Mendicant’ (Parivrājaka) and the like; as a

matter of fact, even all these terms have their connotations

dependent upon (a) the act of living in the House, (b) the act

of wood-cutting, and (c) the act of wandering about in search of

food (which acts are etymologically signified by the terms);

and yet they are found to have their connotations fixed by

convention, as applying to persons in the two life-stages (of

Householder and of Wandering Mendicant) and to a parti-

cular caste, that of the wood-cutter. But it does not follow

from this that those terms are applicable anywhere and

everywhere where the said conditions may be present [i. e.

by merely living in house one does not become a House-

holder, nor does he become a Wandering Mendicant merely

by wandering about in search of alms], because such is not

the recognised connotation of the terms. Similarly in the case

in question also, the term ‘resting in Brahman’ can, in the

present context, have its connotation restricted to the person

who has desisted from all actions and their agencies and has

become a Wandering Mendicant, i.e. the Renunciate who

has entered upon the final life-stage, and is technically called

‘Paramahamsa’. That this is so is indicated by the mention

of the principal reward of Immortality accruing as to him.

C. U. 8

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[ II. xxiii. 1—

From all this it follows that it is this ‘Wandering-Mendicancy’ that is meant by the Veda (as leading to Immortality), and not that in which people take to the Sacrificial Thread, the Tripple-Stick, the Water-Pot and the rest ; that this is so is also shown by such Vedic texts as “With shaven head, with no belongings and no attachment etc.” To the same end there are such Vedic Texts as the following in the S'vetāshvatara-Upaniṣad-“The Highest sacred place is for those who are above the ordinary life-stages,”—and in such Smṛti Texts as ‘Without praise, without obeisances, etc.’; so also in such Smṛti-Texts as-‘It is for this reason that Renunciates, seeing through the end of things, do not perform actions.’—‘Hence one knowing Dharma, should be without differentiating marks, or with unobtrusive marks’, etc., etc,

The ‘renunciation of Action’ which is propounded by the Sāṅkhyas is wrong ; inasmuch as they admit the reality of such distinctions as between ‘Action’, ‘Active Agency’ and ‘Results.’

Similarly, the theory of ‘Void’ (Nihilism) propounded by the Bauddhas, and the consequent denial of the ‘Active Agent’, (as the performer of Action)—are not right ; as they admit the reality of the person who holds the said theory.

Then, there is the theory based upon sheer laziness that ‘One should not perform actions’. This also is not right, because for such people the notion of the ‘Active Agent’ has not been set aside by any valid source of knowledge.

From all this it follows that it is only when on the strength of the Vedantic Texts, one has reached firm conviction regarding Unity, that he reaches the real ‘Renunciation of Action’ which constitutes the stage of the Wandering Mendicant and that of ‘Resting in Brahman’. From this also it follows that if, in a certain case, a House-holder has attained the knowledge of unity (and thereby set .

–II. xxiii. 2 ] MEDITATION OF WHOLE SĀMA

115

aside all notions of diversity) he also naturally attains the

position of the Wandering Mendicant.

Objection:—“ Such a Householder, taking to the life of

the Wandering Mendicant, would incur the sin of destroying

his Fires,—as declared in the Smṛti texts—“One who

destroys his fires becomes the murderer of the bravest

among deities”.

Not so, because in such a case, the fire becomes des-

troyed by its own destiny; in fact, the fire becomes destroyed

by itself as soon as the conviction of Unity is realised ; as

declared in the S'ruti Texts—‘The fireness of the fire has dis-

appeared etc., etc.’.—Hence by taking to the life of the Wan-

dering Mendicant, the Householder does not incur any sin.

—(1)

BHĀṢYA—The text next describes that (Being or

Entity) by resting in which one attains Immortality.

TEXT—Prajāpati brooded upon the Regions ; from

these, thus brooded upon, the Threefold Science issued

forth. He brooded upon this, and from this, thus brood-

ed upon, issued the syllables ‘Bhūḥ’, ‘Bhuvaḥ’ and ‘Svaḥ.’

—(2)

BHĀṢYA—Prajāpati i.e., Virāṭ or Kashyapa thought of

the Regions; and in order to get at the essence of these

Regions, He brooded over them,—continued to think of,

reflect upon, them.—From these, thus brooded upon, the

Threefold Science issued forth,—as the essence of the

Regions; that is, the said Science became revealed to the

mind of Prajāpati.—He brooded upon the Science etc., etc.,

as before ;—and from the Science, thus brooded upon, the

following syllables issued—‘bhūḥ’, ‘bhuvah’ and ‘svāḥ’,—

which are called ‘Vyāḥṛtis.’—(2)

TEXT—He brooded upon these ; from them thus

brooded upon, issued the syllable ‘Om’; just as all

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CHĀNDOGYA UPANIṢAD

[ II. xxiii. 3—

leaves are permeated by the stalk, so is all Speech permeated by the syllable ‘Om’. The ‘Om’ syllable is all this,—yea, the syllable ‘Om’ is all this.—(3)

BHĀṢYA—He brooded over the said syllables ; from them, thus brooded upon, issued the syllable ‘om’, and this is Brahman.—The rest describes what this is like :—Just as all leaves,—all parts of the leaves,—are permeated—pierced, i. e. pervaded—by the stalk—the twig to which the leaves hang,—so, in the same manner is all Speech—all words—permeated by the syllable ‘Om’, which is Brahman, the very image of the Supreme Self ; as declared in such Vedic texts as—‘The letter A is all speech’. Every name is a mere evolute of the Supreme Self ; hence all this is the syllable ‘Om.’—The repetition is meant to indicate the importance of the declaration.—The description of the origin of the Regions and other things serves the purpose of eulogising the syllable ‘Om.’—(3)

End of Section (23) of Discourse II

SECTION (24)

BHĀṢYA—In course of the treatment of Meditation on Sāma, the Text has precluded the possibility of the notion that the syllable ‘Om’ is an auxiliary to Ritualistic Acts, and has raised its position to a high level by describing it as the image of the Supreme Self and as the means of attaining immortality. It now proceeds to expound the ramifications of Sāma, Homa and Mantra, as constituents of the Sacrificial Act which forms the subject-matter of the Discourse.

TEXT—The Teachers of Brahman declare that the ‘Morning Extraction’ appertains to the Vasus, the ‘Midday Extraction’ to the Rudras, and the ‘Evening Extraction’ to the Ādityas and the Viśvedevas.—(1)

—II. xxiv. 2 ] MEDITATION OF WHOLE SĀMA 117

BHĀṢYA—The Teachers of Brahman declare that what is known as the ‘Morning Extraction’ appertains to the Vasus ; which means that this Region (Earth) connected with the ‘Morning Extraction’ is held in sway by these Lords of the Extraction (the Vasus).—Similarly the region of the Sky is held in sway by the Rudras who are Lords of ‘Midday-Extraction’. Similarly the third region is held in sway by the Ādityas and Viśvedevas who are Lords of the ‘Evening Extraction’.—Thus then there is no Region left for the Performer of Sacrifices.—(1)

TEXT—Where then is the Sacrificer’s Region ? If one does not know this, how can he perform (the Sacrifice) ? If he knows it, he should perform (it).—(2)

BHĀṢYA—For the above reason, the question arises—When then is the Region for the Sacrificer, for attaining which, he performs the sacrifice ? The sense of the question is that there is no Region for him.—In view of the Vedic Text—‘One who performs a sacrifice does so for the purpose of attaining a Region’,-if there is no Region for the Sacrificer, then if one who performs the sacrifice does not know the means of making the Region his own,—such means consisting in the knowledge of the ramifications of Sāma, Homa and Mantras,—he is ignorant ; and being ignorant, how could he perform a sacrifice ? That is to say, in no way could he ever become a sacrificer.—

The purpose of all this is to eulogise the knowledge of Sāma and the sacrificial details, and it does not mean that the performance of the sacrifice is forbidden for one who knows merely the sacrificial ritual and is ignorant of the aforesaid Sāma and the rest. For if the sentence were taken as eulogising the knowledge of Sāma and the rest, and also as forbidding the performance by the ignorant,—then there would be a syntactical split. Further, in the section dealing with Uṣasti-Chākrāyaṇa we

118

CHĀNDOGYA UPANIṢAD [ II. xxiv. 3—

have already explained that the performance of sacrifices is permissible for the ignorant also.—On the other hand, if he knows the Sāma and other means, as are going to be described;—he should perform the sacrifice—(2)

TEXT—Before the commencing of the ' Morning Chant ', sitting behind the Gārhapatya Fire, and facing the North, he sings the Sāma sacred to the Vasas.—(3)

BHĀṢYA—The text proceeds to expound what it is that should be known by the Sacrificer ;—Before—prior to the commencing—beginning—of the 'morning chant', sitting behind—at the back of—the Gārhapatya Fire,—and facing the North—he sings the Sāma sacred to the Vasus,—i. e. that of which the Vasus are the presiding deity.—(3)

TEXT—' Open the gate of the Region, so that we may look upon Thee, for the purpose of attaining kingdom '.—(4)

BHĀṢYA—O Fire, open the door of the Region of the Earth,—i. e. for attaining this Region :—through that Door, we may look upon Thee,—for this purpose of attaining kingdom.—(4)

TEXT—Then he pours the libation (saying)—' Adoration to Agni, dwelling on the earth, dwelling in the Region. Secure the Region for me, the Sacrificer ! That would be the Sacrificer's region to which I would go.'—(5)

BHĀṢYA—Then, after the above,—he pours the libation (in the fire)—with this Mantra.—' Adoration to Agni, we bow down to Thee—Thou who art dwelling on the Earth, and dwelling in the Region,—i.e, dwelling in the Earthly Region ! Secure—obtain—for me, the Sacrificer—the Region ; that would be the Sacrificer's Region to which I would go.—(5)

TEXT—Herein, the Sacrificer, after the lapse of his life-span, (says)—' Svāhā ! Remove the bolt ', and saying

—II. xxiv. 10] MEDITATION OF WHOLE SĀMA

119

this he stands up, and the Vasus offer to him the 'Morning Extraction'—(6)

BHĀṢYA—Herein—in the said Region,—the Sacri-

ficer, after the lapse of his life-span,—i. e. on death,—

pours the libation, saying 'Svāhā! Remove—take out—the

bolt—the bar to the entrance to the Region';—having

recited this Mantra, he stands up.—By all these means the

Region connected with the 'Morning Extraction' becomes

secured from the Vasus; hence these Vasus offer the 'Morn-

ing Extraction' to the Sacrificer.—(6)

TEXT—Before the commencement of the 'Midday

Extraction', sitting behind the Agnīdhriya Fire,—and

facing the North, he sings the Sāma sacred to the

Rudras.—

'Open the door.......for sovereignity of the Sky

.......(7)—(8)—

BHĀṢYA—Similarly, sitting behind the Agnīdhriya Fire,—

i. e. the Dakṣiṇāgni,—and facing the North, he sings the

Sāma sacred to the Rudras, i.e. the Sāma of which the Rudras

are the Deity,—for the purpose of attaining Vairājya,

(sovereignty of the Sky).—(7—8)

TEXT--Then he pours the libation, (saying)—

'Adoration to Vāyu, dwelling in the Sky, dwelling in the

Region! Secure the Region for me, the Sacrificer'.—

That would be the Sacrificer's Region to which I would

go!'—(9)

Herein the Sacrificer, after the lapse of his life-span,

says 'Svīhā! Remove the bolt', and saying this, he stands

up and the Rudras offer to him the 'Midday Extraction'.

—(10)

BHĀṢYA—Dwelling in the sky etc., etc.,—as above.

—(9—10)

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[ II. xxiv. 11—

TEXT—Before the commencement of the Third Extraction, sitting behind the Āhavanīya Fire, and facing the North, he sings the Sāma sacred to Āditya and that sacred to the Viśvedevas.—( 11 )

' Open the door...................... for sovereignty over Heaven.'—( 12 )

This to the Ādityas. The following to the Visve-devas-' Open the door....... for supreme sovereignty '.—( 13 )

BHĀṢYA—Similarly, sitting behind the Āhavanīya Fire facing the North, he sings the Sāma sacred to Āditya-i. e. the Sāma of which Āditya is the deity,—and also the Sāma sacred to the Viśvedevas,—for the purpose, respectively, of acquiring ' sovereignty over Heaven ' and ' supreme sovereignty.'—( 11, 12, 13 )

TEXT—Then he pours the libation, (saying)—' Adoration to the Ādityas and to the Viśvedevas, dwelling in Heaven and dwelling in the Region ! Secure the region for me, the Sacrificer '.—( 14 )

' That would be the Sacrificer's Region, to which I would go.'—Herein the Sacrificer, after the lapse of his life-span, says—' Svāhā Remove the bolt '; and saying this, he stands up.—( 15 )

BHĀṢYA—Dwelling in Heaven etc., etc.;—the rest is as before ; the only difference is that the forms ' bindata ' and ' apahata ' are in the plural number (on account of the deities addressed being many in number).—All this is to be said by the Sacrificer, as is clearly indicated by the expressions ' etāsmi ', (' I would go ') and ' Atra Yajamānānah ' (' Herein the Sacrificer ').—( 14, 15 )

TEXT—The Ādityas and the Viśvedevas offer to him the ' Third Extraction '.—He, verily, knows the measure

—II. xxiv. 16 ] MEDITATION OF WHOLE SĀMA

121

of the Sacrifice who knows this,—yea, who knows

this.—( 16 )

BHĀṢYA—He i.e. the Sacrificer who knows the Sāma

and the details as described above, knows the measure—the

real nature—of the Sacrifice, as described ; ' Who knows this,

yea, who knows this'—the repetition is meant to indicate the

end of the Discourse.

End of the Section (24) of Discourse II

DISCOURSE III

MEDITATION OF THE SUN

Section (1)

BHĀṢYA—At the outset of the third Discourse begin ning with the words Āsau vā Ādityah, 'This sun verily', we set forth the connection (between the two Discourses, II and III) :—At the close of the immediately preceding Discourse (II), it has been said—‘One who knows the measure of the Sacrifice etc.,' and there have been expounded the ramifications of Sāma, Homa and Mantras, as appertaining to Sacrifices, and as forming part of Sacrifices and thereby bringing about particular results. It is the Sun who shines with brilliant effulgence and represents the embodiment of the successful accomplishment of all Sacrifices; it is the Sun who representing the fruition of the actions of all animate beings, is the visible sustainer of all. For these reasons, it is only right and proper that after the exposition (at the close of Discourse II) of the ‘Sacrifice’ we should expound the meditation upon the Sun who is the summation of the results of all Sacrifices, as leading to the fulfilment of the highest of all purposes of men.—With this intention, the Text proceeds with the next Discourse.—

TEXT—‘Om’ ! This Sun verily is the Honey of the Deities ; of this, Heaven is the curved-beam, the Sky is the hive and the Rays are the eggs.—(1)

BHĀṢYA—This Sun verily is the Honey of the Deities etc.—The Sun is called the ‘honey’, ‘Madhu’, of the Deities because He delights them, and hence is like Honey. It is going to be described later on how embodying the results of all sacrifices, the Sun is a source of delight to the Vasus and other Deities.—The Text next explains in what way the Sun is like Honey.—Of this—Honey in the shape of the Sun,

122

– III. i. 2 ]

MEDITATION OF THE SUN

123

the Heaven is what the curved-beam is for the Bee-honey ; as

a matter of fact, the Heaven appears like a curved surface.

The Sky is the Hive,—the Sky appears to be hanging by

Heaven, just as the Hive hangs by the roof-beam ; and

through this similarity to the Bee-hive, the Sky is likened to

the Hive ; and also because the Sky is the abode of the Sun,

just as the Hive is the container of the Honey.—‘The

Rays etc.’—The Earth's moisture absorbed by the Sun's

rays, is what is known as water in the kingdom of

Heaven ; and as this moisture is contained in the rays

which are contained in the hive-like Sky, it has the appear-

ance of Eggs deposited therein, like the Eggs of the Bees ;

they are spoken of as 'Eggs' in the sense of being like Eggs ;

resembling the eggs of the Bees contained in the Bee-

hive.—(1)

TEXT—Its Eastward rays are the eastern honey-cells ;

the Rk-verses are the honey-producers ; the Rgveda

is the flower ; and those waters are the nectar ; or those

same Rk-verses.—(2)

BHĀṢYA—The Eastward rays—the rays flowing to-

wards the East—of the Sun—who is the Honey in the

Honey-hive,—are the Eastern honey-cells—the cells, holes,

containing the honey;—these are called 'Eastern' in the sense

that they flow outwards,—The Rk-verses are the honey-pro-

ducers,—inasmuch as they 'produce the honey', which is red

and is contained in the Sun ; as the bees extract the juice from

flowers and produce honey ; and the Rgveda which contains

the Rk-verses is like the flowers which contain the Honey.

Inasmuch as the name 'Rgveda' is applied to the collections

of Rks and Brāhmaṇas, which are mere words, there cannot

flow from these any such juices or effects (like Honey)

as could be tasted (enjoyed) ; hence the term 'Rgveda' here-

should be taken as standing for the Acts prescribed in

the Rgveda ; as it is only from these acts that there can flow

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CHĀNDOGYA UPANIṢAD

[ III. i. 3—

honey-like results. Just as the bees produce honey out of the juices extracted from flowers,—so the Ṛk-verses produce 'honey' out of the waters (results) extracted from the Acts (which are thus like flowers), " What are those waters ?'—The offerings consisting of Soma-juice, Butter and Milk, which are thrown into the fire at sacrificial performances ; and these, on fruition, become Nectar ; i.e. they lead to immortality; and being extremely juicy, they become waters.—Or those same Ṛk-verses,—extracting the juice—like the bees extracting the juices from flowers,—(are themselves the nectar).—(2)

TEXT—They pressed this Ṛgveda. From it, thus pressed, there proceeded its Essence, in the form of fame, resplendence, efficient sense-organs, strength and eatable food.—(3)

BHĀṢYA—They pressed—exerted pressure upon—this Ṛgveda-i.e. the Sacrificial Act prescribed in the Ṛgveda, which is like the flower (from which Honey is extracted). It is only right that when the Act is performed with the Ṛk-verses used as Mantras equipped with such 'S'āstra' (Recitation) and other details, it gives out the Essence which is productive of Honey ; just as it is only when the flowers are sucked by bees that Honey is produced.—This is explained by the words—' From it—thus pressed etc.'—Question—What is that 'Essence' which is described as proceeding from the pressure exerted by the bees in the shape of the Ṛk-verses?" —An°wer :—Fame— reputation, —resplendence—effulgence of body,—efficient sense-organs—equipment of virile organs free from all weaknesses,—strength—power,—and eatable food,—food that is eatable, by the daily use of which the deities continue to live ;—this was the Essence that proceeded out of Action in the shape of Sacrifices.—(3)

—III. ii. 2] MEDITATION OF THE SUN 125

TEXT—It flowed out ; it went round the Sun ; this is what appears as the red colour in the Sun.—(4)

BHĀṢYA—It—all this, beginning with Fame and ending with eatable food,—flowed out—went forth copiously ;—having flowed out, it went round the Sun,—went by the side of the Sun, to the East of it.—Sacrificial acts are done by men with a view to obtaining such results as Fame and the like, with the idea that 'I shall eat the Honey in the shape of the accumulated results of actions, as treasured in this Sun': just as cultivators take to agriculture (for the purpose of securing articles of food).—This is now exemplified in a visible form—This is what etc., etc.—What is it?—It is what is seen as the red colour in the rising Sun.—(4)

End of Section (1) of Discourse III

Section (2)

TEXT—Its Southward rays are the southern honey cells ; the Yajuṣ-verses are the honey-producers ; the Yajurveda is the flower ;—those waters are the nectar.— (1)

BHĀṢYA—Now, its southward rays etc., etc. ; just as before.—The Yajuṣ-verses are the honey-producers,—those that are used at Actions prescribed in the Yajurveda—just like the honey-producing bees,—as before.—The action prescribed in the Yajurveda has the same character as the flower, and hence it is spoken of as being the 'flower'.—Those waters—in the shape of the Soma and the rest—are the nectar.—(1)

TEXT—Verily these Yajuṣ-verses pressed this Yajurveda ; from it, thus pressed, there proceeded its essence, in the form of fame, resplendence, efficient sense-organs, strength and eatable food.—(2)

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CHĀNDOGYA UPANIṢAD

[ III.ii. 3—

It flowed out ; it went round the Sun ; this is what appears as the white colour in the Sun.—(3)

BHĀṢYA—These Yajus-verses pressed this Yajurveda etc.,—all as before.—This 'Honey' is seen as the white colour in the Sun.—(2—3)

End of Section (2) of Discourse III

SECTION (3)

TEXT—Then, it's Westward rays are its western honey-cells ; the Sāma-verses are the honey-producers ; —the Sāmaveda is the flower ;—those waters are the nectar.—(1)

Verily these Sāma-verses pressed this Sāmaveda ; from it, thus pressed, there proceeded its essence, in the form of fame, resplendence, efficient sense-organs, strength and eatable food.—(2)

It flowed out ; it went round the Sun ;—this is what appears as the black colour in the Sun.—(3)

BHĀṢYA—Its western rays etc., etc.,—as before—The 'Honey' proceeds from the Sāma.—This is the black colour, in the Sun.—(1—3).

End of Section (3) of Discourse III

SECTION (4)

TEXT—Then, its Northward rays are its northern honey-cells :—The Atharvāngirasas are the honey-producers ;—the Itihāsa-Purāṇa are the flower ;—those waters are the nectar.—(1)

These Atharvāngirasas pressed this Itihāsa-Purāna ; from it, thus pressed, proceeded its essence in the form of fame, resplendence, efficient organs, strength and eatable food.—(2)

—III. v. 3 ] MEDITATION OF THE SUN

127

It flowed out : it went round the Sun ; this is what appears as the very black colour in the Sun.—(3)

BHĀSYA—Then, its Northern rays etc., etc., etc.—as before. Atharvāṅgirasas—are the mantra-texts seen by (revealed to) Atharvan—Aṅgiras : these, as used at sacrificial acts, are the honey-producers. Itihāsa-Purāṇa are the flowers ;—the use of Itihāsa-Purāṇa is well-known as to be made as part of the ‘Pāriplava-nights’ at the Aśvamēdha sacrifice.—This honey is what appears as the very black colour in the Sun—i.e., that which is extremely black.—(1-3)

End of Section (4) of Discourse III

SECTION (5)

TEXT—Then, its upward rays are the upper honey-cells ; the esoteric teachings are the honey-producers ; Brahman itself is the flower ; those waters are the nectar.—(1)

These esoteric teachings pressed this Brahman ; from it, thus pressed, proceeded the essence, in the shape of fame, resplendence, efficient sense-organs, strength and eatable food.—(2)

It flowed out ; it went round the Sun ; this is what appears as scintillating in the centre of the Sun.—(3)

BHĀSYA—Next, its upward rays etc., etc.,—as before.—Esoteric — secret, undisclosable, — teaching—concerning the gateway to the regions, as also the meditations relating to the various factors of the Sacrificial Act.—These are the honey-producers.—Brahman itself—which stands here for what is named ‘Om’, as indicated by the context which deals with Word,—is the flower.—The rest is as before.—This honey is what appears—to the man who looks at it intently,—to be scintillating—quivering—in the centre of the Sun.—(1-3)

428

CHĀNDOGYA UPANIṢÁD

[ III. v. 4—

TEXT—These indeed are the Essence of the

Essences ; The Vedas are the Essences, and they are the

Essence of these ; these indeed are the Nectar of

Nectars ; the Vedas are the Nectars, and these are the

Nectar of these.—(4)

BHĀṢYA—These—the red and the other colours des-

cribed above—are the Essence of the Essences.—Of what

Essences ?—The Vedas are the Essences—having flown out

(so to say) of the Regions ; of these 'Essences' (in the

shape of the Vedas),—when they appear in the form of

Action.—the Red and other colours are the Essence,—i.e.,

the innermost Pith.—Similarly, these are the nectar of the

nectars.—The Vedas are the nectars, because they are

eternal ; of these Vedas,—the Red and other colours are

the Essence.—The assertion that 'These are the Essence

of the Essences etc., etc.,' is meant as a praise of the

Sacrificial Act, the praise being that the Act is so fruitful

that it brings about such excellent results.—(4)

End of Section (5) of Discourse III

SECTION (6)

TEXT—That which is the first nectar, upon that the

Vasus live, through the lead of Agni. Verily, the deities

do not eat nor do they drink ; they are satisfied by merely

looking upon this nectar.—(1)

BHĀṢYA—That which is the first nectar,—in the shape of

the Red colour in the Sun,—upon that live the Vasus,—who

are the masters of the 'Morning Extraction',—through the

lead of Agni,—that is, with Agni as their leader, they live

upon that nectar.—The statement that 'the Essence becomes

eatable food' is likely to give rise to the idea that the Vasus

eat the nectar as one eats morsels of food ; hence the text

proceeds to preclude such a notion—Verily, the Deities

—III. vii. 2 ] MEDITATION OF WHOLE SĀMA

129

do not eat, nor do they drink.—Then how is it said that

they live upon the nectar ?—It means only this that they

are satisfied by looking upon—perceiving by all the organs of

perception,—the said nectar,—in the shape of the Red Colour.

—That perception through all organs is what is meant by 'see-

ing' here is indicated by the fact that the act of looking

stands for apprehension through all means of apprehension.

Objection.—"The expression used is 'by looking upon the

Red Colour'; then how can the said colour be the object

of perception through all organs of perception ?"

Answer :—There is no force in this. Because 'fame'

and other things mentioned are accessible to the auditory

and other organs ; for instance, Fame is perceptible by the

auditory organ; Resplendence is perceptible by the visual

organ; the Efficient Sense-organ is the efficiency of organs

inferred from its apprehension of perceptible things ;

Strength, is power, physical energy, vigour;—Eatable food—is

what is eaten day after day and conduces to the continuance

of the body;—Essence is what consists of all these,—on

seeing which all the deities become satisfied ; which means

that they become satisfied on perceiving all these through

their organs of perception ; depending upon the Sun, they

are free from all such bodily defects as evil odour and the

like,—(1)

TEXT—They retire into this colour ; they rise from

this colour.—(2)

BHĀṢYA—The question being—Do the Deities there

remain idle, living upon the nectar ?—The answer is—No ;

what happens is that they retire into this colour ; that is,

with reference to the said colour, they feel that it is not the

occasion for their enjoyment, and hence they retire within

it,—i.e., they remain neutral.—When the time comes for the

enjoyment of the said nectar, then, out of this nectar—i.e.

C. U. 9

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[ III. vii. 4—

for the sake of this said nectar.—out of this colour, they rise,

i. e., they become vigorous. Even in the ordinary world it

is found that there is no enjoyment for persons who are

idle, lacking energy and not doing anything.—(2)

TEXT—One who knows this nectar thus becomes

one of the Vasus, and through the lead of Agni becomes

satisfied by looking upon this nectar ; he retires into

this colour and rises for this colour.—(3)

BHĀṢYA—He who knows this nectar thus—as described

above—in the shape of the Ṛk, the Honey,—its being pressed,

—the preservation of its Essence,—the flowing of Honey—

out of the Actions prescribed in the Ṛgveda, as the flower,—

its passing round the Sun,—its Red colour,—the fact of

the nectar being located in the Bee-hive in the shape

of the Eastern rays,—the fact of its being enjoyed by the

Vasus,—the unification of the person knowing this with the

—Vasus,—and through Agni as leader, this person being

satisfied by merely looking on, rising on the occasion of

their enjoyment, and retiring on the lapse of that occasion ;—

he who knows all this, enjoys all this, just like the Vasus.—(3)

TEXT—As long as the Sun rises in the East and sets

in the West, so long does he attain sovereignty of the

Vasus, the kingdom of Heaven.—(4)

BHĀṢYA—It is now described for how long the know-

ing person lives upon the said nectar ;—As long as the Sun

rises in the East,—in the Eastern quarter,—and sets in the

West,—so long is the time of enjoyment for the Vasus ; and

so long does the man attain the: sovereignty of the Vasus,

the kingdom of Heaven,—that is, he goes round to that

position. He is not like the mere Ritualist (without know-

ledge) who resides (after death) in the Moon, dependent

upon others, treated by the deities as their 'food' ; the

– III. viii. 1 ] MEDITATION OF THE SUN

131

knowing man, in fact, attains sovereignty and the kingdom of Heaven.

End of Section (6) of Discourse III.

SECTION (7)

TEXT–That which is the second nectar, upon that the Rudras live, through the lead of Indra. Verily, the Deities do not eat, nor do they drink; they are satisfied by merely looking upon this nectar.—(1)

They retire into this colour; they rise from this colour.—(2)

One who knows this nectar thus becomes one of the Rudras, and through the lead of Indra becomes satisfied by looking upon this nectar; he retires into this colour and rises from this colour.—(3)

As long as the Sun rises in the East and sets in the West,—and twice as long does it rise towards the South and sets towards the North,—so long does the man attain sovereignty of the Rudras, the kingdom of Heaven.—(4)

BHĀṢYA–That which is the second nectar, or that the Rudras live etc., etc.,—as before.—As long as the Sun rises in the East and sets in the West,—twice as long does it rise towards the South and set towards the North,—this is the direction ef the Rudras’ experience.—(1–4)

End of Section (7) of Discourse III.

SECTION (8)

TEXT–That which is the third nectar, upon that the Ādityas live; through the lead of Varuṇa. Verily, the Deities do not eat, nor do they drink, they are satisfied by merely looking upon this nectar.—(1)

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CHĀNDOGYA UPANIṢAD [ III. ix. 4—

They retire into this colour :; as they rise from this colour.—(2)

One who knows this nectar thus becomes one of the Ādityas, and through the lead of Varuṇa, becomes satisfied by looking upon this nectar ; he retires into this colour and rises out of this colour.—(3)

As long as the Sun rises towards the North,—twice as long does it rise in the West and set in the East ; and so long the man attains the sovereignty of the Ādityas, the kingdom of Heaven.—(4)

End of Section (8) of Discourse III.

SECTION (9)

TEXT—That which is the fourth nectar, upon that the Maruts live through the lead of Soma. Verily, the Deities do not eat, nor do they drink ; they are satisfied by merely looking upon this nectar.—(1)

They retire into this colour, and they rise from this colour.—(2)

One who knows this nectar thus becomes one of the Maruts, and through the lead of the Maruts, becomes satisfied by looking upon this nectar ; he retires into the colour and rises from this colour.—(3)

So long as the Sun rises in the West and sets in the East,—twice as long does it rise in the North and set in the South,—so long does the man attain the sovereignty of the Maruts, the kingdom of Heaven.—(4)

End of Section (9) of Discourse III.

—III. x. 4 ]

MEDITATION OF THE SUN

133

Section (10)

TEXT—That which is the fifth nectar, upon that the Sādhyas live through the lead of Brahman. Verily, the Deities do not eat, nor do they drink ; they are satisfied by merely looking upon this nectar.—(1)

They retire into this colour and they rise from this colour.—(2)

One who knows this nectar thus becomes one of the Sādhyas, and through the lead of Brahman, becomes satisfied by looking at this colour, and rises from this colour.—(3)

So long as the Sun rises in the North and sets in the South,—and twice as long does it rises overhead and sets below,—so long does the man attain the sovereignty of the Sādhyas, the kingdom of Heaven.—(4)

BHĀṢYA—(On Sections 8-10)—Objection—“Rising in the West, rising in the North, rising overhead,—and setting in the respective contrary directions,—and each of the succeeding being twice as long as the preceding one,—and all the rest of it is quite contrary to what we learn from the Purāṇas. Persons versed in the Purāṇas have declared that the time of the rising and setting of the Sun, in all directions, in the regions of Indra (East), Yama (South), Varuṇa (West) and Soma (North), is equal ; the reason for this lying in the fact that the circular path of the Sun ;—which lies over the top of mount Meru situated on the North of the Mānas Lake,—is always the same (irrespective of the direction of the rising or setting of the Sun), (as has been described in detail in the Viṣṇu-Purāṇa)”.

The answer to this has been thus explained by the revered teacher (Dravidācārya, acc. to Ānandagiri)—In the case of Amarāvatī (Indra's city in the East) and the cities of

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[ III. viii. 4—

other Deities (in the South and other directions), the time taken by the depopulation of the succeeding one would be twice of that taken by the depopulation of the other ; (this would naturally mean that the period of enjoyments in the preceding City and Region would be half of that of the enjoyments in the succeeding City and Region) ; the 'rising' of the Sun also in a certain region consists only in its becoming visible to the eyes of the persons living in that region,—and its 'setting' consists in its becoming invisible ; and in reality, there is neither 'rising' nor 'setting' of the Sun;—so that when there are no inhabitants in any region,—even though the Sun may be going by that path,—there is neither 'rising' nor 'setting' so far as that region is concerned ; as there can be no visibility or invisibility.—Thus then, inasmuch as the city of Samyamanī (of Yama, in the South) remains inhabited twice as long as the city of Amarāvatī (of Indra in the East),—so far as the inhabitants of the city of Samyamanī are concerned, the Sun is said to rise in the South and set in the North,—this assertion being made from the viewpoint of ourselves (inhabitants of the Earth).—Similar explanation applies to the case of the other 'cities (and Regions.)

As a matter of fact, mount Meru lies to the North of all these 'cities' (and Regions) ; so that when, in the city of Amarāvatī (the Eastern region), the Sun is at meridian, then at that time, in the city of Samyamanī (the Southern Region). the Sun is seen 'rising', and when it is seen at meridian in the southern region, it is seen 'rising' in the city of Vārunī (the Western Region) ; similarly in the Northern Region ;—encircling path being the same in all cases.

As regards the Ilāvṛta continent (which surrounds the mount Meru), people who live there have the Sun's rays shut out from them by the encircling wall of mountains ; so

—III. xi. 1 ] MEDITATION OF THE SUN

135

that for them, the Sun always appears to rise 'overhead' and set 'below';—the rays of the Sun piercing through the crevices in the mountain.

Similarly, as regards the beings living upon the 'Rk' and other 'Nectars'—as also the Nectars themselves,—their gradual increase in their strength and visibility is inferred from the fact that the time of experience and enjoyment becomes gradually doubled.

The 'retiring' and 'rising' is the same in the case of the Rudras and other Deities as in the case of persons knowing them.

End of Section (10) of Discourse III.

SECTION (11)

TEXT—Now rising from thence upward, He neither rises nor sets : He stands alone in the middle. To this effect there is the following verse :—(1)

BHĀṢYA—Through the above-described 'rising' and 'setting', having helped the beings to experience the results of their acts,—when this experience comes to an end, the Sun absorbs all these beings ; and then, after the time of helping the creatures has ceased, the Sun, rising from thence upward, within himself,—as there are no longer any living beings for whose sake He could rise,—He rests within himself, and neither rises nor sets ; He stands alone by himself,—without a second, without any constituent parts,—in the middle,—within himself—He stands alone.

A certain learned person, being in the position of the Vasus and enjoying the Red and the other kinds of 'Nectar',—approaches the Sun standing within himself as his 'own self', in the manner described above and thus become self-centred and composed,—said (had revealed to him) this Mantra-text,—said to another person who had questioned

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[ III. xi. 3-

him, in the following words ;—‘In the Region of Brahman

from where you come,—does the Sun there also,—as in

our world here,—revolve thròugh days and nights and

thereby cut short the life-span of living beings ?’—Being

thus questioned what the knowing Yogin ;—said in reply is

expressed in the following verse, which represents the

answer to the question put to the Yogin ;—this is what the

present Vedic text declares.—(1)

TEXT—‘It is not so there ; He never set, He never

rose, O, Ye, Deities ; by this truth, may I not fall foul

of Brahman !’—(2)

BHĀṢYA—‘It is not so there’—in the Region of Brahman

from where I came, it is not as you ask. There the Sun has

never set nor as He ever risen,—never—at any time.—Being

told that it is apparently impossible that in the region of

Brahman there should be neither sunrise nor sunset,—the

man has recourse to an oath ; ‘O, ye Deities—who are

witnesses—listen to this—by this truth—what I have said,—

may I not fall foul of Brahman ; that may I (if what I say is

not true) not attain Brahman.—(2)

BHĀṢYA—‘What the man has said is quite true’—says

the Sruti (in the following words) :—

TEXT—For one who thus knows the secret doctrine

of Brahman, it does not set nor does it rise ; for him, it

is day once for all.—(3)

BHĀṢYA—For him who knows the above-described

Brahman, the Sun rises not ; nor does it set ; for this knower

of Brahman, it is day once for all ; that is, for him, there is

always day ; because this man who knows the said secret

doctrine of Brahman,—hidden in the Veda,—is self-illumined.

The meaning is that all this refers to the person who knows

all that has been said above about three ‘cross-beams’, the

connected ‘nectar’ and the rest of it. What it all means

—III. xi. 6] MEDITATION OF THE SUN 137

is that the knowing man becomes that Brahman which is not conditioned by time as measured by sunrise and sunset, it is eternal and unborn.—(3)

TEXT—Brahmā expounded this to Prajāpati, Prajāpati to Manu and Manu to his offsprings. The father of Uddā-laka-Āruni expounded to him, his eldest son this Brahman—(4)

BHĀṢYA—This doctrine of Honey,—Brahmā-Hiraṇya-garbha expounded to Prajāpati-Virāṭ this latter expounded it to Manu, and Manu expounded to his off-springs Ikṣvāku and the rest.—This text eulogises the Doctrine as having come down through such distinguished tradition, from Brahmā downwards.—Further, this same Doctrine of Honey was taught by the father of Uddālaka-Āruṇi, to him, his eldest son,—as the Science of Brahma.—(4)

TEXT—Verily, this Brahman, the Father, may expound to his eldest son, or to a worthy disciple.—(5)

BHĀṢYA—Verily, this Brahman,—described above,—another father also may expound to this eldest son, who is dearest and most worthy—or to a worthy—qualified—disciple—pupil.—(5)

TEXT—Not to anyone else ; even though he gave him the whole of this sea-girt Earth full of treasure : for this is greater than that,—yea, it is greater than that.—(6)

BHĀṢYA—One should not expound this to any one else. For all teachers, two pupils have been permitted here, from among several possible ones.—Question—“Why has this limitation been placed on the dissemination of knowledge ?” —Answer—Even though, to such a teacher, any one were to give the whole of this Earth surrounded by water,—sea-girt—full of treasure—fully equipped with articles of enjoyment,—in return for this teaching,—this cannot be a fit

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[ III. xii. 1—

price ; because it—the teaching of the Doctrine of Honey—is greater—more fruitful—than that—i.e., the said. gift.—The repetition is meant to indicate the great importance of the subject.—(6)

End of Section (11) of Discourse III.

SECTION (12)

BHĀṢYA—Inasmuch as this Science of Brahman is conducive to such excellent results, it is right that it should be expounded in another manner also ; hence the Text begins the next section with the words. ‘Gāyatrī vā’—‘Gāyatrī indeed is’ ; and this science is expounded through the Gāyatrī, because directly by itself Brahman is hard to comprehend, being, as it is, devoid of differentiating qualifications, and comprehensible only through such negation of qualifications as contained in the Vedic text ‘Not this, not that’.—Even though there are several metres, yet it is the Gāyatrī that has been chosen as the vehicle of the teaching of Brahman, because it is the most important of all the metres ; and this importance of the Gāyatrī at the sacrificial performance is proved by (a) the fact that it was the Gāyatrī that carried the Soma (to the deities), (b) the fact that it has absorbed the syllabus of all other metres and as such pervades over them all, and (c) the fact that it pervades over all ‘extractions’. Further, inasmuch as the Gāyatrī is the:very essence of the Brāhmaṇa, the above-described Brahman itssself regards the Gāyatrī as its mother and never has recourse to anything more important than that ; specially as the supreme importance of the Gāyatrī is universally recognised.—It is for these reasons that Brahman is expounded through the Gāyatrī itself as the vehicle.

TEXT—Gāyatrī indeed is all this, whatever exists. Speech indeed is Gāyatrī ; speech indeed sings out and protects all this that exists.—( 1 )

—III. xii. 2 ] MEDITATION OF GĀYATRĪ 139

BHĀṢYA—Gāyatrī vai ;—the particle 'vai', 'indeed', is meant to indicate emphasis.—All this, whatever—living being —exists—animate as well as inanimate,—all this indeed is Gāyatrī itself.—Feeling that Gāyatrī being a mere metrical concatenation of syllables, it is not possible for it to be everything, the Text proceeds to represent the Gāyatrī as Speech itself, which is the origin of the Gāyatrī ;—Speech indeed is Gāyatrī ; and Speech is everything ; because Speech, in the form of word, sings out all that exists ;—i.e., represents everything in words, as 'that is the cow', 'this is the horse',—and also protects all that exists ;—everyone is protected from all dangers by means of such words as—'Do not fear; what danger has presented itself ?' and so on.

—Inasmuch as Speech sings out and protects all that exists, —it is Gāyatrī itself that sings it out and protects it ; as Gāyatrī is the same as Speech ; and the Gāyatrī is called 'Gāyatrī', because it sings out (Gāyati) and protects (Trāyati).—(1)

TEXT—Verily, that which is Gāyatrī is indeed this Earth ; it is on this that all that exists, rests and it does not go beyond this.—(2)

BHĀṢYA—That which is the Gāyatrī, described above as constituting all things,—is indeed this that is known as the Earth.—" In what way is this Earth Gāyatrī ?'—

Answer : Because of its connection with all that exists.—"In what way is it connected with all that exists ?"—Because all that exists—animate as well as inanimate,—rests upon this Earth ; it does not go beyond this ;—that is, it has no existence apart from it. Just as the connection of the Gāyatrī with all things is due to its singing and protecting, in the same manner the Earth is connected with all things, because all things rest upon it ; in this way Gāyatrī is the Earth.—(2)

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CHĀNDOGYA UPANIṢAD [ III. xii. 5—

TEXT—That which is Earth is verily that which is the Body in Man ; it is on this that the Vital Airs rest and they do not go beyond it.—(3)

BHĀṢYA—That which is the Earth—and Gāyatrī—is that—What is it ?—It is that which, in living man,—as representing an aggregate of causes and effects—is the body : this Body being constituted of Earth.—“In what way is the Body, the Gāyatrī ?”—Answer : It is on this that rest all these Vital Airs—known by the name ‘Bhūta’ ‘Beings.—Thus, inasmuch as, like the Earth, the Body is the resting place of Vital Airs called by the name ‘Beings’,—the Body is the Gāyatrī also, because these Vital Airs do not go beyond this Body.—(3)

TEXT—That which is the Body in Man is that which is the Heart within the Man. Because it is therein that the Vital Airs rest; and they do not go beyond it.—(4)

BHĀṢYA—That which is the Body in man—which is Gāyatrī,—is that which, within the Man, is the Heart, known by the name of ‘Pundarīka’, ‘white lotus’ : and this is Gāyatrī.—“How” ?—Because it is therein that the Vital Airs rest ; hence like the Body, the Heart, is Gāyatrī, and this it is beyond which the Vital Airs do not go.—That the Vital Airs are meant to be denoted by the term ‘Bhūta’, ‘being’, is indicated by such Vedic Texts as—‘The Vital Air is father, the Vital Air is mother’,—‘Not injuring any beings’ etc.—(4)

TEXT—This Gāyatrī is four-footed and sixfold ;—this has been thus declared in the following verse.—(5)

BHĀṢYA—This Gāyatrī, in the form of the metre, being four-footed,—each of the four feet consisting of six letters,—is sixfold ; i.e., it becomes sixfold,—in the form of (1) Speech, (2) Being, (3) Earth, (4) Body, (5) Heart and

—III. xii. 7 ] MEDITATION OF GĀYATRĪ

141

(6) Vital Airs. Though Speech and Vital Airs have been spoken of as something else, yet these also are forms of Gāyatrī ; otherwise the number six would not be completed.

—This same idea,—that the Brahman named ‘Gāyatrī’ is represented by the Gāyatrī—which has been just expounded through the Gāyatrī,—has also been declared—expressed;—in the following verse—Mantra-Text.—(5)

TEXT—‘Such is His Greatness ; greater than that is Puruṣa (the Ensouling Entity) ; all beings are His foot ;

He is the three-footed immortal, in its Heaven.—(6)

BHĀṢYA—Of the whole Brahman named Gāyatrī, such is the greatness—majesty, extensive grandeur ; i.e., the greatness that has been described by the mention of the fact that Gāyatrī is the ‘Foot’ of Brahman evolving out of Brahman, four-footed and six-fold.—Greater than that,—i.e. vaster than the said named ‘Gāyatrī’, which is a mere product of Speech, is the Puruṣa, which is essentially real and unchangeable; this Puruṣa being so called because He fills (i.e.: pervades) all (Pūranāt) and because He lies within the body (Puri shayanāt) ;—of this latter, all beings are the foot,—all such beings as light, water, food and the rest, both animate and inanimate.—He is the three-footed,—that which has three feet,—is immortal—called ‘Puruṣa’—in its Heaven,—resting in the Heaven of what forms the entire Gāyatrī ; it is called ‘Heaven’—‘dyauṣ’—because it is resplendent.—The meaning is that it rests within itself.—(6)

TEXT—That which is that Brahman, this indeed is that which is the Ākāsha outside the Puruṣa ;—the Ākāsha, outside the Puruṣa.—(7)

BHĀṢYA—That Brahman which is the three-footed immortal—which has been described through the Gāyatrī,—is indeed this, which is known as the Ākāśa outside the Puruṣa,—i.e. the elemental substance Ākāśa which lies outside the Puruśa.—(7)

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[ III. xii. 9—

TEXT—This indeed is that Ākāśa which lies within the Puruṣa,—that Ākāśa which lies within the Puruṣa.—(8)

BHĀṢYA—This indeed is that Ākāśa which lies within the Puruṣa,—i.e., inside the body,—that Ākāśa which lies within the Puruṣa.—(8)

TEXT—This indeed is that Ākāśa which is in the heart ; this is complete, unmoving ; one who knows thus obtains complete and unmoving prosperity.—(9)

BHĀṢYA—This indeed is that Ākāśa which is in the heart,—in the lotus of the heart.

Question :—“How can Ākāśa, which is one only, have three divisions ( as described in the last three texts.)?”

Answer :—(a) In that Ākāśa which is perceptible by the external sense-organ (ear), and is the sphere of waking consciousness, we find an excess of suffering and pain.—

(b) Slightly less than this amount of suffering and pain is the amount of pain found in the Ākāśa within the body, which is the sphere of Dream-cognition, while the man is going through the dream-experiences.—

(c) In that Ākāśa which lies within the heart one does not desire any desires, and does not dream any dreams ; hence this Ākāśa, which represents the cessation of all suffering and pain, constitutes the sphere of deep sleep.—In its way, it is only right that one and the same Ākāśa should be described in three forms.

Beginning with the Ākāśa outside the Puruṣa, the Text has gradually contracted the sphere of the Ākāśa to within the Heart,—for the purpose of eulogising the spot on which the mind is to be concentrated ; just as we find in such texts as—‘In all the three regions Kurukṣetra is marked out as the best place, half of it is Kurukṣetra and half is Prthūdaka’.

—III. xiii. 1 ] MEDITATION OF GĀYATRĪ

143

This Brahman, known as 'the Ākāśa in the Heart' is complete,—i.e. it should be regarded as omnipresent, not limited within the Heart, though it is true that the Mind is concentrated in the Heart ;—it is unmoving ;—i.e. by its very nature it is incapable of moving anywhere or under any influence ; i.e. by its nature it is unperishable. As a matter of fact, Ākāśa in the Heart is not limited and perishable as the other elemental substances are.

He obtains complete and unmoving—imperishable—prosperity, glory, as the visible reward of his qualification, who knows the said Brahman complete and unmoving ; that is, even during this very life, he becomes merged in that Brahman.—(9)

End of Section (12) of Discourse III.

Section (13)

TEXT—In that Heart, there are five divine holes; that which is its Eastern Hole is Prāṇa, it is the Eye, it is the Sun. One should meditate upon this, as light, water and food ; one who knows this becomes resplendent and Eater of Food.—(1)

BHĀṢYA—With the words 'In that Heart etc.,' the text proceeds to describe the gates, results and other details as forming part of the meditation of Brahman called 'Gāyatrī'. In the ordinary world, when the Gate-keepers of the King, on being won over, help a person (desiring to see the King) to approach the King ; so it is in the present instance also.

If that,—i. e. if the Heart, which forms the subject-matter of the context—'ētasya' stands for what is mentioned next ;—there are five—in number—divine holes, —i.e. the 'holes of Deities'; these are the holes which serve as gates through which persons proceed to the celestial

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[ III. xiii. 1—

regions ; and these holes are guarded by Prāṇa (life-breath),

Āditya (Sun) and other divinities ; hence they are called

'Divine holes'.

Of this Heart, which is the Palace of the Regions,

that which is the Eastern Hole,—i.e. the hole-gate towards

the East where the person is standing facing the East,—is

the Life-breath, Prāṇa ; located therein, it is so called because

the air (breath) that passes through that hole moves east-

ward (prāg-aniti-Prāṇiti). Connected with this same Life-

breath, and not quite different from it, is the Eye, and also

the Sun ; as declared in the Vedic Text 'The Sun indeed is

the exterior Life-breath'; this Prāṇa resides in the Heart, in

the order of (1) Eye, (2) Colour and (3) Residence [the Sun

residing in the Eye, the Eye apprehending Colour and hence

residing therein ; and thus the Life-breath is the same as the

Eye.—says Ānandagirī]; all this is thus stated in the

Vājasanēyaka (the Bṛhadāraṇyaka Upaniṣad) in the words—

'Wherein does the Sun reside :-In the Eye' and so on. The

one Divinity of the Life-breath is the eye as well as the sun

along with their substrates. The Text itself is going to

declare later on that 'when the offering is formed with

words 'Prāṇāya-svāhā (this to the Life-breath), it satisfies all

this'.—This Hole then, which is called 'Life-breath' is the

gate-keeper of the celestial regions, and hence it is Brahman.

Therefore one who seeks to reach the celestial Regions

should meditate upon this through the qualities of Light,—

in the form of the Eye and the Sun,—and food,—on account

of the Sun being the giver of food. By so doing, the man

becomes resplendent and Eater of food ;—he becomes free

from disease. This reward accrues to one who knows

this subject thus.—Thus the gate-keeper, having become

pleased by the meditation (attendance), helps the man to

enter the celestial Regions. This is the main reward

(becoming resplendent and food-eater being subsidiaries).—(1)

—III.xiii. 3] MEDITATION OF THE SUN 145

TEXT—That which is its Southern Hole is Vyāna ;

it is the Ear ; it is the Moon. One should meditate

upon this as Prosperity and Glory. One who knows

thus becomes prosperous and glorious.—(2)

BHĀSYA—That which is its Southern Hole—the Air

(Breath) located therein is Vyāna ;—so called because it per-

forms vigorous functions, or functions (Aniti) through setting

Prāna against Apāna, or functions in various ways.—

Related to this is the Ear, the Auditory Organ,—and also the

Moon ; this is on the basis of the Vedic Text that 'It was

were created'; hence these two have the same substratum

(Ākāśa).—One should meditate upon this as Prosperity and

Glory—because the Ear and the Moon are the origin respec-

tively of perception and food, they have the character of

prosperity.—and as the man with knowledge and food

becomes famous, and hence as being the source of know-

ledge and fame, they have the character of glory ; hence

one should meditate upon the Hole through these two

qualities etc., etc.,—as before.—(2)

TEXT—That which is its western Hole is Apāna ;

it is Speech and it is Fire. One should meditate upon

this as Brahmic Glory and Food. One who knows this

becomes endowed with Brahmic glory and an eater of

food.—(3)

BHĀSYA—That which is its Western Hole is Apāna ;

the particular Air (Breath) located there,—so called because

as tending to the evacuation of urine and fæces, it operates

downwards (adhah aniti). It is speech,—being related there-

to ;—it is also Fire.—This should be meditated upon as

Brahmic glory—glory that comes to one from the complete

mastery of the Veda ; it is so called because the completion

of Vedic study is connected with fire,—and as food,— the

C. U. 10

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CHĀNDOGYA UPANIṢAD [ III. xiii. 3—

Apāna Breath being the means whereby food is swallowed ;

the rest is as before.—(3)

TEXT—That which is its northern Hole is Samāna ;

it is Mind ; it is Parjanya ; one should meditate upon this

as Fame and Lustre. One who knows this becomes

famous and lustrous.—(4)

BHĀṢYA—That which is its northern Hole,—i.e. the one

towards the North,—that is, the particular Air located

therein,—is Samāna, in the sense that it levels up (Samāna-

yati) what is eaten and drunk. Related to that is the Mind,

the Internal Organ ; it is Parjanya, i.e. the deity consisting

of Rain, as also water, which is the origin of Parjanya as

declared in the Vedic Text.—‘By the Mind are created Water

and Varuṇa’.—This is also fame,—the knowledge of Mind

being a source of fame. Fame consists in being known

and talked of behind one’s back ; while glory (spoken in

text 2) is self-recognised worthiness ; and lustre is brightness

of the body, charm ; this also is a sort of fame, as it is a

source of fame.—The rest is as before.—(4)

TEXT—That which is its upper Hole is Udāna ; it is

Air ; it is Ākāśa; one should meditate upon it as

Strength and Greatness ; one who knows this becomes

strong and great.—(5)

BHĀṢYA—That which is its upper Hole is Udāna ; so

called because it proceeds upward from the sole of the feet,

and also because it aids all acts for one’s improvement.—It

is Air, and also Ākāśa, the substratum of Air. As these

two, Air and Water, are the source of strength, it should

be meditated upon as strength and as greatness, because it is

great.—The rest is as before—(5).

TEXT—Verily these are the five Brahmic Persona-

lities, the Gate-keepers of the Region of Heaven. If one

who thus knows these five Brahmic Personalities as the

—III. xiii. 6 ] MEDITATION OF THE SUN

147

Gate-keepers of the Region of Heaven,—in his family

is born a heroic person. One who thus knows these

five Brahmić Personalities as the Gate-keepers of the

Region of Heaven, himself reaches the Region of

Heaven.—(6)

BHĀṢYA—These five,—as described above—personalities connected with the five Holes,—the Brahmić Persona-

lities—personalities related to the Brahman in the Heart,—

in the same way as the Gate-keepers are related to the

King,—so are these personalities the Gate-keepers—keepers

of the gate—of the Region of Heaven,—i. e. of the

Heart. In fact all the doors of approaching the Brahman

within the Heart are barred by these Personalities, in the

form of eyes, ear, speech, mind and life-breath,—as func-

tioning outwards. It is a well-recognised fact that, so

long as the said organs have not been brought under

control, the mind remains attached to external things, and

thus rooted in unreality, it cannot be fixed upon Brahman.

Hence it has been rightly said that these five Brahmić Per-

sonalities are the Gate-keepers of the Region of Heaven. As

a consequence of this, if one knows—i. e. meditates upon—

controls by meditation—these Gate-keepers of the Region

of Heaven, as described above with certain qualifications,

—reaches the Region of Heaven, and also the Brahman in

the Heart,—just as a man who has won over the warders

of the King, is not prevented by them and hence reaches

the King. Further, in the family of this knowing person,

a heroic son is born, through his attendance upon a heroic

Personality. And inasmuch as such a person would clear

off his father's debts, he would be the indirect cause of

turning his father's attention towards meditation upon

Brahman ; and thus indirectly he becomes capable of reach-

ing the Heavenly Region ;—so that the reaching of the

Heavenly Region is the one great Reward.—(6)

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[ III. xiii. 7—

TEXT—Now, that light which shines above this Heaven,—above the Universe, above all,—in unexcelled Regions,—in highest Regions,—is this same light within the man.—Its visibility lies in this that on touching the body one has the perception of warmth. Its audibility lies in this that on closing the ears, one hears something like rumbling, like bellowing,—like the flaming of fire.—One should meditate upon this as seen and heard.—One who knows this, thus becomes conspicuous and celebrated,—yea, one who knows this.—(7)

BHĀṢYA—Two statements have been made in this Discourse—(1) that the man who knows all this reaches the Heavenly Region by attending upon a heroic person, and (2) that 'He is the three-footed immortal in its Heaven' (Sec. 12, verse 6);—and all this has been rendered—by means of a proper indicative—amenable to perception by the eye and ear; just as fire is rendered cognisable by means of smoke as the indicative:—in this way would follow the firm conviction that the fact is really as stated; and that the truth could not be otherwise than this. This is what is asserted in the present text.

That light which shines above this Heaven,—the neuter form 'param' being construed as masculine, 'parah', which is self-luminous, and ever-luminous,—it appears to be shining; actual shining like fire being impossible in this case;—above the Universe,—this phrase is explained by the next phrase, above all,—i.e. above the world, the world being all, what is not-worldly being one and without distinction;—in unexcelled regions; in order that the compound "Anuttameṣu" may not be taken as a Tatpuruṣa compound, in the sense of 'not-uttama', the text has added the explanatory phrase in the highest regions. Inasmuch as in the Satya and other high regions the Supreme Lord residing in Hiraṇyagar bha and other manifestations, is not far off,

—III. xiii. 7] MEDITATION OF THE SUN

149

it is said to shine in the highest regions.—It is this same light

which is within the Man,—which is apprehended by means

of such indicatives as warmth and sound, as perceived by

the Eye and the Ear respectively. When something is appre-

hended by Touch, it is as good as apprehended by the Eye :

because the organ of touch brings about a firm conviction ;

and also because colour and touch are invariable con-

comitants.

• Question :—"In what way does the indicative of the

Light become perceptible by the organs of Touch and

Vision ?"

Answer :—Where,—at which time,—'etat' being an

adverb,—the body is touched by the hand, one feels, by

the organ of Touch, warmth,—i.e. there is a feeling of warmth

which is concomitant with colour. When this warmth enters

the body, it becomes an infallible indicative of the light of

the Self which has entered therein for the differentiation of

names and forms. As a matter of fact, so long as the man

is alive, the said warmth is inseparable from his Self ; it is

when the body is warm that the man is regarded as living

and he is regarded as dead when the body is cold. It has

also been declared that 'at the time of death, the fire goes

over to the Highest Deity', which means that there is no

separation between warmth and the Highest Self. Hence

it follows that Warmth is a distinctive indicative of the

Self,—just as smoke is of fire….Hence this is the vision, the

direct perception,—the means of perceiving—the Supreme

Self.

Of this light, the audibility,—hearing—means of hearing

—also is as is going to be described.—When a man wishes

to hear this indicative of the light, then he closes his

ears thus—'etat' is an adverb ;—closes, shuts up with the

fingers,—he hears sounds like rumbling—the sound made by

the moving chariot,—like bellowing,—the sound made by

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[ III. xiii. 7—

the bull,—like the sound made by fire flaming upward,—

this sound he hears within his own body.

For these reasons, one should meditate upon this light

as seen and heard. By this meditation, the man becomes

conspicuous—nice to look at—and celebrated—well-known.

That is, the effect of the meditation of the quality of colour

is transmitted to the colour of the body,—which becomes

conspicuous in appearance ; and the reason for this lies in the

fact that colour and touch are concomitants of one another ;

and also because conspicuousness of appearance is very

desirable. In this way would the result of knowledge be-

come properly accomplished,—which would not be the case

if the body only became soft to the touch.—One who

knows the two qualities as described here attains this visi-

ble result.—As for the invisible (supersensuous) result,

that has already been described as consisting in the attaining of

the Heavenly Region.—The repetition is meant to indicate

the importance of the subject.—(7)

End of Section (13) of Discourse III.

SECTION (14)

BHĀṢYA—[ Ānandagiri remarks that hitherto the Upani-

ṣad has dealt with the meditation of Brahman through its

images or representatives, and now it proceeds to deal with

the meditation of Brahman Itself, as equipped with

qualities and powers.]

The ‘three-footed Immortal Brahman’ described above

is equipped with endless qualities and endless powers

and is capable of being meditated upon in various ways ;—

and of this Brahman, the Text now proceeds to lay down

the meditation, as equipped with certain special qualities

and powers.

—III. xiv. 1 ] MEDITATION OF QUALIFIED BRAHMAN 151

TEXT—All this indeed is Brahman, as it originates, becomes·absorbed and lives in It ; one should meditate upon It calmly. Now, really, the Man consists of Volition ; according as his Volition is in this world, so does he become on departing from here ; hence he should exercise Volition.—(1)

BHĀSYA—All,—the whole of—this, indeed,—this last term is an indeclinable particle introduced as an ornament of speech,—i.e. the whole of this world, differentiated in name and form, as apprehended by sense-perception and other means of cognition, is Brahman, the original source, called ‘Brahman’ on account of its being the highest.—In answer to the question ‘In what way is all this Brahman ?’ it is added : As it originates, becomes absorbed and lives in It ; all this world has come out of Brahman, gradually, through light, food etc., hence it is said to originate in It ;—similarly in the same order of coming out, but reversed, the world becomes absorbed in the Brahman becoming one with it ; hence it is said to become absorbed in It ;—similarly while the world continues to exist, it lives, moves, operates, in that same Brahman ; hence it is said to live in It.—Thus at all three points of time, the world remains in the Brahman, undifferentiated from It,—as is clear from the fact that it is never perceived apart, from It.—From this it follows that, all this is Brahman. In what way this is the same One without a second, we shall explain in detail under Discourse Vl.—Inasmuch as all this is Brahman, one should meditate upon that universal Brahman, through the qualities that are going to be described,—calmly,—i.e. free from all love and hate and self-controlled.

In what way should this meditation be carried on ?— One should exercise Volition ; Volition is certain cognition, determination, the decision that this shall be so, not otherwise, —this one should exercise ; i.e. thus should one meditate, this

being construed from the preceding sentence—Question :

‘What is the purpose to be served by this exercising of

Volition ?—How too should this Volition be exercised ? How

too is this exercising of Volition to accomplish the desired

purpose ? ’—In answer to all this, we have the next sentence

—Now really etc., etc. Because the man consists of Volition,

—i.e. the Jīva, the individualised self, is entirely what his

Volition is,—i.e. his nature consists of his volition ; that is,

he is as his Volition is—this is what is meant by his consis-

ting of his Volition. According as his Volition is in this

world,—i.e. according as his volition, determination, is while

he is living in this world,—so does he become on departing

from here,—i.e. on his departure from the body, i.e. on

death. What is meant is that his condition is in accordance

with the character of his Volition. This idea is found to be

thus expressed in the scriptures ;—‘Thinking of whatever

form, does the man renounce his body ( to that does he

attain )’—( Bhagvadgītā ). Inasmuch as such is the conclu-

sion found in the scriptures, the man, knowing all this,

should exercise his Volition, perform meditation,—that

form of meditation which we are going to describe ;

because it is learnt from the scriptures that results accrue

to one in accordance with his Volition, therefore the said

exercise—of meditation,—should be performed.—(1)

TEXT—Consisting of Mind, with the subtle body

for his body, of the colour of light, of true volition, of

the nature of Ākāśa, the creator of all, all-desire, all-

odour, all-taste, pervading over all this, without speech,

without perturbation.—(2)

BHĀṢYA—Question :—“ In what manner is one to

meditate (upon Brahman) ? ”.

Answer :—He is consisting of Mind ;—Mind is that

whereby one thinks ; by its very nature it functions over

—III. xiv. 2 ] MEDITATION OF QUALIFIED BRAHMAN

153

its objectives ; it is of this Mind that He consists ; that is,

He operates as the Mind operates, and also ceases to operate

as the Mind ceases to operate. Because He consists

of the Mind, therefore, He has the Prāṇa for his body ;

the term ‘ Prāṇa ’ here stands for the Subtle Body (wherein

the Self resides ), endowed with the two functions of Cogni-

tion and Action ; as declared in the text—“That which is the

subtle body is intelligence, that which is intelligence is the

subtle body’ ; it is this Prāṇa that He has for His

Body. It is declared in another Vedic Text that

‘ He consists of the Mind, the controller of the Body of

Prāṇa.’—Of the colour of light,—His form consists of light

in the shape of intelligence ;-of true volition ; i. e. his

volitions, wishes, are all true, infallible ; that is to say, the

volition of God is not like the volition of the ordinary

worldly man, whose volition is not always sure of fruition.

The volition of the ordinary man is generally beset with

untruth, which leads to the falsity of its result ; this is

what makes the volition false in its fruition ; this is going

to be described later on in the text—‘ Beset with untruth

etc. etc.’—Of the nature of Ākāś'a ;—He whose form is like

the Ākāś'a ; God is like Ākāś'a, in the sense that He is all-

pervading, subtle and devoid of colour and other qualities.

—The creator of all ;—the entire universe is created by

God ; hence the whole universe is his work ; that is how He

is the creator of all as declared in the Vedic Text—‘He is the

creator of all’.—All desires : i. e. all: His desires are free

from evil ; as declared in the Smṛti-text—‘ Among living

beings, I am such Desire as is not inconsistent with Right’.—

Objection :—“Inasmuch as in this Smṛti-Text, God speaks

of Himself as being Desire itself, the term all-desire in the

Upaniṣad text should not be construed as a Bahuvrihi

compound meaning ‘having all desires ’”.—It is not right

to argue thus ; Desire is something to be done, brought into

154

CHĀNDOGYA UPANIṢAD

[ III. xiv. 2—

existence, and if God were desire itself, like sound and other things, He also would be subservient to the purposes of other persons. For these reasons, the expression 'I am desire' in the Smṛti-text quoted is to be taken in the same sense that is afforded by the term 'all-desire' taken as a Bahuvrīhi-compound. All-odour :-He whose odours are all pleasing ; as declared in the Smṛti-Text—'I am the pure smell in Earth'.—Tastes also should be understood in the same way.—The reason for this lies in the fact that the perception of disagreeable smell and taste has been described as due to the contact of Evil ; as declared in the text— 'Therefore, by it one apprehends both agreeable and disagreeable odour, because it is perceived by evil'—and God has no contact with evil ; as there is no possibility of any such defects in Him as ignorance and the rest.

Pervading over—permeating—all this—universe ; the term 'abhyātta' being derived from the root 'atati', to pervade with the active past-participial affix (with the prefix 'abhi') —Without speech ;—'Vāk' is that wherewith one speaks ; the reflexive form of the same is 'vāka'; or the form 'vāka' may be taken as formed from the root 'vac' to speak with the Ghañ affix used instrumentally ; one who is endowed with this 'vāka', speech, is 'vāki' ; and one who is not-vāki is avāki, without speech. The denial of speech is purely illustrative, it stands for the denial of all those organs of smell, taste and the rest, whose presence in God would be supposed as necessary for the apprehension of smell, taste and other things found mentioned in connection with God; all this is clear also from such Mantra-texts as 'Without hands and feet, He moves fast and holds things ; without eyes, He sees ; without ears He hears.'—Without perturbation ;-not confused ; when a man who has not all his desires fulfilled fails to obtain something which he does not possess, he becomes perturbed in mind; not so God,

—III. xiv. 4 ] MEDITATION OF QUALIFIED BRAHMAN

155

who has all his desires fulfilled and is always satisfied and

happy ; He is never perturbed.—(2)

TEXT—This is my Self within the heart, smaller

than a corn, than barley, than mustard, than the Shyā-

māka-grain, than the seed of the Shyāmāka-grain. This

is my Self within the heart, larger than the Earth,

larger than the Sky, larger than Heaven, larger than all

these Regions.—(3)

BHĀṢYA—This—the One described above with the

stated qualities—is my Self, within the heart,—in the middle

of the lotus of the Heart ;—smaller—in size—than the corn,

than barley etc., etc. All this is meant to indicate extreme

smallness.—When the words of the Text have declared the

Self to be smaller ‘than the shyāmāka-grain, than the seed of

the shyāmāka-grain’—it would seem as if it were smaller

than all measurable smallness, and hence of the smallest

dimension, i.e. atomic; hence, with a view to preclude such

an idea, the text proceeds to add—This is my Self within the

heart, larger than the Earth etc., etc. By asserting that the

size of the Self is larger than all measures of largeness, what

is meant is that It is infinite in size.—Such is the sense of

the text beginning with the ‘Consisting of the mind’ (Text 2)

and ending with the words ‘Larger than all the Regions’ (in

the present Text).—(3)

TEXT—‘All-action, All-desire, All-odour, All-taste,

pervading over all this, without speech, without per-

turbation,—such is my Self within the heart ; it is

Brahman ; I shall surely attain that on departing from

here,'—verily, for one who has this conviction, there

is no vacillation or misgiving ;—so said S'āṇḍilya.—(4)

BHĀṢYA—People may have the following idea—“God

is surely to be meditated upon in the form indicated by

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CHĀNDOGYA UPANIṢAD

[ III. xiv. 4—

the qualities described,—and not as actually endowed with

those qualities :—just as when it is said, 'bring the king's

officer who has multi-coloured cows,' the man addressed

does not proceed to bring the qualification (in the shape of

the cows ; he brings only the man indicated by that quali-

cation). Similarly in the present context also (the medita-

tion is to be of the God indicated by the qualifications, not

of the God along with these qualifications.)

With a view to preclude this notion, the text reiterates

that He is the creator of all etc., etc.; the idea being that

God should be meditated upon as qualified by the

qualifications of consisting of the mind and the rest described

above. It is for this reason that what is taught here does

not exalt the meditator to that 'self-sovereignty' which is

attained by the realising of such truths as 'That Thou Art' ;

'The Self is all this', as described under Discourses VI and

VII ; in fact what the text says here is that 'Such is my Self,

I shall surely attain this on departing from here', which

clearly indicates distinction between the human self and the

Supreme Self, and it is clear that the term 'self' here does

not stand for the counter-self ( human self ) ; because the

Genetive ending in 'mama ātmā', 'my self', connotes relation-

ship, which can only subsist between two distinct things ;

specially as the phrase 'I shall attain that' clearly makes

one (the human self) the active Agent and the other (the

supreme Self) as the objective (of attainment).

Objection :—" Under Discourse VI, (Sec. 14, verse 2)

also the expression used is 'atha sampatsye' ('then shall I

reach perfection'), which clearly shows that the reaching of

perfection is further removed in point of time."

Not so; because what is meant by that expression is

the final stage of the process of embellishment, and not any

interval of time. If it were not so, then this phrase would

set aside the idea conveyed by the text 'That Thou Art'.

—III. xv. 1 ] MEDITATION OF QUALIFIED BRAHMAN 157

Though it is true (1) that the term 'Self' does stand for the human self,—(2) that what forms the subject-matter of the context is 'Brahman that is all this', and (3) that this is spoken of as 'my self within the heart' and 'this is Brahman', —yet, with all this, when the present Text speaks of 'reaching that self after departing from here', it is clear that the distinction between the two is still retained to a certain extent.

When a man knows this and has the firm conviction ' I shall attain that Self who is of the nature of volition', then there is no such uncertainty as ' may be so, I may not be so'; so that in this matter of the connection between the said volition and the ultimate result, the wise man does attain the position of God ;—this is what was said by the sage Śāṇḍilya. The repetition is meant to indicate respect for the sage.—(4)

End of Section (14) of Discourse III.

SECTION (15)

BHĀSYA—It has been said above that 'a heroic person is born in his family' ; but the mere birth of a heroic person is not sufficient for the salvation of the father ; as has been made clear in the Text—'For this reason it is the well-disciplined son whom they regard as conducive to the Regions.' Hence it becomes necessary to find out how longevity could be attained (in order to enable one to educate his son properly) ; and for this a knowledge of the philosophy of the 'Coffer' is necessary : for which purpose the text proceeds with the next Section. This matter was not taken up immediately after the mention of 'the birth of the heroic son', because there were more important matters to be expounded. Hence the subject of the 'Coffers' is taken up now :—

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CHĀNDOGYA UPANIṢAD

[ III. xv. 1—

TEXT—The Coffer, having the Sky for its inside

and the Earth for its bottom, does not decay. The

Quarters are its corners ; the Heaven is its upper hole.

This Coffer is the repository of wealth ; therein rests

this Universe.—(1)

BHĀṢYA—Having the Sky for its inside—that whose

inner cavity consists of the Sky,—the Coffer,—that which

resembles the coffer in various qualities (such as the follow-

ing) ; Having the Earth for its bottom,—that of which the

Earth is the base.—It does not decay ;—it is never destroyed

as it consists of all three Regions, it continues to exist for a

thousand time-cycles.—The Quarters—all quarters—are its

corners ;—Heaven is its upper hole ;—this coffer is the

Repository of wealth ; i.e. it is wherein is deposited the

entire wealth of living beings, in the shape of the results

of their actions along with their causes.—Therein rests,—

subsists,—this Universe—all that is perceived through

Sense-perception and other Means of Cognition.—

TEXT—Its Eastern side is called ‘Juhū’; the Southern

side, ‘Sahamānā’; the Western side, ‘Rājñī’; the Northern

side, ‘Subhūtā’. The Wind is the ‘calf’ of these. One

who thus knows the Wind as the ‘calf’ of the Quarters

never weeps for his son. Verily, I do know the Wind

as the ‘calf’ of the Quarters ; may I never weep for

my son.—(2)

BHĀṢYA—Of the said Coffer, the eastern side—the

part towards the East—is called ‘Juhū’; it is called ‘Juhū’

because when ritualists are pouring oblations, they do it on

this side,—themselves facing the East.—The Southern side

is called ‘Sahamānā’; this is so called because it is on this

side, in the city of Yama, that all living beings suffer the

consequences of their evil deeds.—Similarly the Western

side is called ‘Rājñī’; so called because it is presided over

—III. xv. 4] MEDITATION OF THE COFFER

159

by the Rājā, Varuṇa ; or because it bears the redness of the setting sun.—The Northern side is called ‘Subhūtā’; so called because it is presided over by such prosperous (Bhūtimat) personalities as Īśvara, Kubera and the like.—Of these Quarters, Wind is the calf ; so called because the Wind proceeds from the Quarters ; as is seen in the case of storms.

—If any one who is desirous of the longevity of his son knows the Wind as described above, as the immortal ‘cālf’ of the Quarters, he never weeps for his son,—on account of his son ; that is, his son does not die.—Because the science of the ‘Coffer’ and the ‘Wind as the calf of the Quarters’ is possessed of such character,—therefore, I, who am desirous of securing longevity for my son, know recognise—the Wind as the calf of the Quarters,—May I never weep for my son,—i.e. for the death of my son.—(2)

TEXT—I turn to the imperishable Coffer, for such and such and such and such. I turn to Prāṇa, for such and such and such. I turn to Bhūḥ for such and such and such. I turn to Bhuvah for such and such and such. I turn to Svah, for such and such and such.—(3)

BHĀṢYA—Imperishable— indestructible — Coffer — as described above,—to this I turn,—have recourse to, for the sake of my son’s longevity ;—for such and such and such. i. e. the speaker mentions the name of his son three times. Similarly, I turn to Prāṇa, for such and such and such ;—I turn the Bhūḥ—for such and such and such ;—I turn to Bhuvah, for such and such and such ; I turn to Svah for such and such and such. After pronouncing the term ‘I turn’, he utters the son’s name three times, again and again.—(3)

TEXT—When I said ‘I turn to Prāṇa’,—Prāṇa is all this whatever exists,—to that I turned.—(4)

BHĀṢYA—The Text ‘when I said etc.’ proceeds to explain what has gone before. Prāṇa indeed is all this—

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CHĀNDOGYA UPANIṢAD

[ III. xv. 4—

universe—that exists ; as is going to be described later on

in the text ‘ As the spokes fixed to the Hub etc.3 To all

this I turned when I spoke of the Prāṇa.—(4)

TEXT—When I said ‘I turn to Bhūḥ’, what I

meant to say was that ‘I turn to the Earth, I turn to

the Sky, I turn to the Heaven’.—(5)

BHĀṢYA—When I said ‘I turn to Bhūḥ’, what I meant

to say was that ‘I turn to the three Regions, Earth and the

rest ’.—(5)

TEXT—When I said ‘I turn to Bhuvah’, what I

meant to say was that ‘I turn to Agni, I turn to Vāyu,

I turn to Āditya.’—(6)

BHĀṢYA—When I said ‘I turn to Bhuvah’, what I

meant to say was that ‘I turn to the three deities, Agni,

and the rest.’—(6)

TEXT—When I said ‘I turn to Svah’, what I meant

to say was that ‘I turn to Ṛgveda, I turn to Yajurveda,

I turn to Sāmaveda’; this was what I said.—(7)

BHĀṢYA—When I said ‘I turn to Svah’, what I meant

to say was that ‘I turn to Ṛgveda and the rest’.

These Mantras one should recite after proper medita-

tion of the aforesaid ‘imperishable’ ‘Coffer’, along with

the ‘Calf of the Quarters’.

The repetition of the phrase ‘what I said’ is meant to

indicate the importance of the subject.—(7)

End of Section (15) of Discourse III.

SECTION (16)

BHĀṢYA—Meditation and Mantra-repetition for the

sake of the son’s longevity have been described; the Text

proceeds to expound the Meditation and Mantra-repetition for

the sake of one’s own longevity ; because it is only while

—III. xvi. 1 ] MEDITATION OF SACRIFICE AS MAN 161

one is himself alive that he comes by such desirable things as the son and the like, not otherwise. With this view the Text proceeds to represent the Man as Sacrifice.

TEXT—Man indeed is the Sacrifice. His twenty-four years are the ‘Morning Extraction’; the Gāyatrī contains twenty-four letters ; the ‘Morning Extraction’ is related to the Gāyatrī. Connected with this are the Vasus ; the Prāṇas are the Vasus ; as they make all this abide (vāsayanti).—(1)

BHĀṢYA—Man;—that is, the well-known particular aggregate of causes and effects, endowed with life ;—indeed—is meant to emphasise the assertion ;—the sense being that Man is really the Sacrifice.—The text next proceeds to indicate the points of similarity between Man and Sacrifice.—“ How ? ”—Of man, the first twenty-four years of life constitute what is the ‘Morning Extraction’ of the Sacrifice known as ‘Man’.—What are the points of similarity on which this parallelism is based ?—Answer :—The Gāyatrī-metre—contains twenty-four letters,—and the ‘Morning Extraction’ is related to the:Gāyatrī,—i.e. the ‘Morning Extraction’ of the Ritualistic Sacrifice is related to the Gāyatrī-metre ;—hence when the Man becomes twenty-four years of age, he becomes equipped with the ‘Morning Extraction’; and hence being thus similar to the Ritualistic Sacrifice, the Man is the Sacrifice. Similarly, the other two parts of the Man’s life mean equipment with the Mid-day and Evening Extractions, on the basis of the similarity of the number of years to the number of letters in the Triṣṭup and Jagatī metres.

Further, connected with the ‘Morning Extraction’ of this ‘Sacrifice-Man’, are the Vasus, the Deities,—just as they are connected with the Ritualistic Sacrifice; that is, they are the deities, and hence the masters, of the ‘Morning Extraction’. According to this parallelism, it would follow

C. U. 11

that, as at the ritualistic sacrifice, so at the Sacrifice-Man also, the deities are the well-known 'Vasus', Agni and the rest ; in order to dispel this notion, the Text makes a distinction.-The Prānas are the Vasus ( in the case of the Sacrifice-Man ).-'Prānas' standing for the organs of Speech etc., as also for the Life-breaths.-Because it is these Prānas that make all this,-living beings—abide. That is, it is only while the Prānas are in the body that all this abides, lives, not otherwise ; and because they make all this abide ( vāsayanti ), therefore, they are 'Vasus'.-(1)

TEXT—If, at that age, anything ail him, he should say—'O Ye, Prānas and Vasus, extend this my Morning Extraction to the Midday Extraction, so that I, the Sacrifice, may not be cut off in the middle of the Prāna-Vasus !'—Thereupon, he recovers from the ailment and becomes free from illness.-(2)

BHĀṢYA—When the man has become identified with the Sacrifice, if at that age—i. e. at the age parallel to what, at the Sacrifice, would be the Morning Extraction,—anything ail him,—any disease or something else involving danger of death,—then the Man engaged in sacrifices, who regards himself as the Sacrifice, should say this—i. e. he should repeat the following Mantra.—'O ye, Prānas-Vasus, this the Morning Extraction of my Sacrifice,—please extend to the Mid-day Extraction,—i. e. join it on to and unify it with, that span of my life which is parallel to the Mid-day Extraction. So that I, the sacrificer may not be cut off—may not drop out in the middle of the Prāna-Vasus, who preside over the Morning Extradiction.—The particle 'iti' ( after 'Vilopsīya' ) indicates the end of the Mantra to be recited.—By the repeating of this Mantra and by meditation, he recovers from the ailment ; and having recovered and got out of it, he becomes free from illness,—free from all suffering.-(2)

—III. xvi. 6 ] MEDITATION OF SACRIFICE AS MAN 163

TEXT—The forty-four years are the Midday Extraction. The Tristup metre contains forty-four letters. The Midday Extraction is related to the Tristup. With this the Rudras are connected. The Prānas are the Rudras ; as it is these that make all this weep (rodayanti).—(3)

BHĀSYA—The forty-four years etc.,—just as before. Those who weep, and make others weep—are the Rudras, who are the Prānas.—In middle age, people are inclined to be cruel,—hence called ‘Rudras’.—(3)

TEXT—If at that age, anything ail him, he should say—‘ O ye, Prānas—Rudras, extend this my Midday Extraction to the Third Extraction,—so that I, the Sacrifice, may not be cut off in the middle of the Prānas—Rudras !’—Thereafter, he recovers from the ailment and becomes free from illness.—(4)

( No Bhāsya )

TEXT—The forty-eight years are the Third Extraction. The Jagatī metre contains forty-eight letters. The Third Extraction is related to the Jagatī. With this the Ādityas are connected. The Prānas verily are Ādityas ; as it is these that take up all this ādadatē.—(5)

If, at that age, anything ail him, he should say—‘ O Ye, Prānas—Ādityas, extend this Third Extraction to the full span of life, so that, I, the Sacrifice, may not be cut off in the middle of the ‘ Prānas—Ādityas ’. Thereafter, he recovers from the ailment and becomes free from illness.—(6)

BHĀSYA—Similarly the Prānas are Ādityas : it is they that take up all this,—in the shape of sound and the rest.—‘O, Ye, Ādityas, complete the Third Extraction, the full span of life—consisting of a hundred and sixteen years—that is, in this way complete the sacrifice.—The rest is as before.—(5-6)

164

CHĀNDOGYA UPANIṢAD [ III. xvii. 1—

BHĀṢYA—Well-defined knowledge always brings its reward ;-in order to show this, the text cites an example.

TEXT—Knowing this, Mahīdāsa-Aitareya said—

‘ Wherefore do you afflict me thus,—I who am not going to die by it ?’ And he lived for a hundred and sixteen years. One who knows this lives for a hundred and sixteen years.—(7)

BHĀṢYA—This philosophy of Sacrifice was known to one Mahīdāsa—by name—who was Aitareya,—the son of Itarā.—Wherefore,—why—do you afflict me thus—with this affliction—O, ye, Disease,—when I, who am the Sacrifice, am not going to die—perish, by its affliction ? That is, all your labour is useless.—So said he—the words occurring in the beginning of the text.—With this firm conviction, Mahīdāsa lived for a hundred and sixteen years.—Any one else also, who has this same firm conviction, lives for a hundred and sixteen years,—that is, if he knows the above-described method of accomplishing the Sacrifice.—(7)

End of Section (16) of Discourse III

SECTION (17)

TEXT—That he hungers, that he thirsts and that he is not happy,—these are his Initiations.—(1)

BHĀṢYA—That he hungers etc.,—points out the similarity of Man to the Sacrifice in general, and as such is connected with what has been declared above.—That he hungers,—wishes to eat,—similarly, that he thirsts,—wishes to drink,—and that he is not happy,—i.e. when he suffers pain on not getting what he desires,—these are his Initiations,—so called because they are painful, like the Initiatory Rites (of fasting etc.,) of the Ritualistic Sacrifice.—(1)

—III. xvii. 5 ] MEDITATION OF SACRIFICE AS MAN

165

TEXT—And that he eats, that he drinks, and that he is happy;—thereby he becomes one with the Upasadas.—(2)

BHĀṢYA—That he eats, that he drinks and that he is happy,—i.e. feels pleasure by coming by what he desires, thereby he becomes one with—similar to—the Upasadas. At the Upasadas there is happiness due to the drinking of milk (which is permitted at them) ; and this brings about the consolation that the days are not far off when small quantities of food will be permitted ;—this is the point of similarity between ‘eating’ etc., and the Upasadas.—(2)

TEXT—That he laughs, that he eats and that he dallies in couples,—thereby he becomes one with the Stuta and S’āstra hymns.—(3)

BHĀṢYA—That he laughs, that he eats and that he dallies in couples,—by these he becomes one with,—similar to—the Stuta and S’āstra Hymns (the recited hymns and the hymns set to music) : the similarity consisting in being accompanied by some sort of sound.—(3)

TEXT—Now, Austerity, Charity, Uprightness, Non-Violence and Truthfulness,—these are his Sacrificial Fees.—(4)

BHĀṢYA—Now Austerity, Charity, Uprightness, Non-violence and Truthfulness, these are his sacrificial fees ; the point of similarity consisting in the fact that, like the Sacrificial Fee, they serve to strengthen the merit (of the Sacrifice).—(4)

TEXT—Hence, when they say ‘Sosiyati’, ‘shall give birth’ and ‘Aṣoṣṭa’, ‘has given birth’—that is his Rebirth. His Death is the Avabhrtha-Bath.—(5)

BHĀṢYA—Because the Man is the Sacrifice, therefore, when his Mother shall give birth to him, they will say ‘she shall give birth’, referring to his Mother ; and after she has

given birth to him, then they say 'Purnikā (the Mother) has

given birth';—just as at the Ritualistic Sacrifice, 'they say

'Sosyyati Somam Devdattah' (Devadatta shall extract the

Soma-juice' ) and 'Asoṣṭa Somam Yajñadattah' (Yajñadatta

has extracted the Soma-juice').—From this similarity of

verbal expressions (Sosyyati—Aṣoṣṭa',) used in both cases,

it follows that the Man is the Sacrifice. When the expres-

sions 'Sosyyati—Aṣoṣṭa' are used in connection with the

Sacrifice called 'Man', it is his Rebirth,—just as in the

case of the Ritualistic Sacrifice. Further, it is the Death

of the Sacrifice-Man that is the final Avabhrtha-Bath of

the Ritualistic Sacrifice ; as both have the common

character of being the End.—(5)

TEXT—Having expounded this to Krṣṇa-Devakī-

putra, Ghora-Āṅgirasa said to him as follows, and he

became thirstless,—' At the time of the end, one

should have recourse to these three—(1) Aksitamasi,

(2) Acyutamasi and (3) Prāṇa-samśitamasi.'—On this

subject, there are these two verses.—(6).

BHĀṢYA—This-Philosophy of the Sacrifice,—the sage,

Ghora—by name—Āṅgirasa—by Gotra—having expounded to

Krṣṇa, the son of Devakī,—his disciple, said to him—' These

three etc.,' following in the next sentence. Krṣṇa, on

listening to this Philosophy, became thirstless,—that is, he

ceased to have a desire for learning other sciences. By

this the Text means to eulogise the Philosophy of the

Sacrifice-Man as being so effective as to have relieved

Krṣṇa-Devakīputra of thirst for all other sciences.—

Question :—“ Having expounded this Philosophy to

Krṣṇa, what did Ghora-Āṅgirasa say to him ? ”—

Answer :—The man who knows the Sacrifice as here

expounded should, at the time of the end—i.e., at the

time of death,—have recourse to—repeat—the following three

—III. xvii. 7] MEDITATION OF SACRIFICE AS MAN 167

Mantras—“Which three Mantras ?”—First, the Yajus-Text, 'Akṣitamasi etc.' (Maitrā-Samhitā, 1, 4, 2)—‘Akṣitam’ meaning unperished, undimmed, applies, by implication, to the Sun as identified with Prāṇa ;—again, the second Yajus-text was pointed out as 'Acyutamasi', meaning 'You have not fallen off from your own form' ;—and the third Yajus-text mentioned was 'Prāṇasamśitamasi', meaning 'You are Prāṇa properly refined and rendered subtle'.—On this subject of eulogising the Philosophy—there are two verses—Mantras ; these two are not meant for being repeated by the dying man ; if these were so meant, then that would be incompatible with the number 'three' specified in the preceding sentence ; as in that case, the number of texts would be five....(6).

TEXT—( I ) 'Āditpratnasya retasah (jyotih paśyanti vāsarám, paro yadidhyate diva) (Of the ancient germ, they see the day-like light which shines supreme in the Effulgent'.—Rgveda ; 8, 6, 30).—

(II) 'Udvayantamasah......jyotiruttamam' ('Perceiving above darkness, the Supreme Light, our own, we reached the effulgent divine source of energy, the Sun, the Highest Light,—yea, the Highest Light—Rgveda ; 1, 50, 10).—(7)

BHĀṢYA—( I ) [Of the first mantra, the Text quotes only the opening words, the rest of it has been supplied above). In the text 'Ādit pratnasya';—the 't' that appears with 'ā' is only its appendage and signifies nothing ; so also is the term 'it' [ so that the whole expression 'Ādit' is meaningless.]—Of the Ancient i. e. Long-standing, prime germ—cause, seed—of the Universe, which is called 'Sat', 'Being'—they see the Light—the effulgence.—The Syllable 'ā' (with which the sentence begins), having dropped its appendage 't' becomes connected with the verb 'paśyanti', they see'.—

168

CHĀNDOGYA UPANIṢAD [ III. xvii. 7—

Question :—“ Which is the light that they see ?”—

Answer :—It is the light that is daylike,—like the day.

i. e. it is the light of Brahman which pervades over all

things. What is meant is that those persons who have

turned back their visual and other organs from their external

objectives, and have come to know Brahman and having their

inner organ (mind) clarified by such means of abstinence

as Celibacy and the like, see this light on all sides.—‘ Parañ ’

has to be construed by changing its gender into the

neuter, as it is meant to qualify the word ‘ Jyotih ’—light—

which is Neuter ;—which shines—glimmers—in the Effulgent :

—i. e. subsisting in the Effulgent Supreme Brahman,—that

light, being illumined by which, the Sun blazes, the Moon

shines, the lightning flashes and the hosts of planets and

stars twinkle.

(II) Further, another Mantra-Seer (Sage) having seen

the above-mentioned Light, says as follows (the second

Mantra quoted in the Text in full).—Above darkness,—i.e.

beyond Ignorance ; or destructive of ignorance,—the light

which is supreme—subsisting in the Sun ;—perceiving this

light, we reached (this verb has to be construed from the latter

part of the Mantra );—this light is our own,—our very own,

i. e. shines in our heart ;—the light subsisting in the Sun is

one light which is supreme, more excellent, higher than the

other light ;—and on perceiving this, we reached,—what ?—

the effulgent divine source of energy, the Sun,—so

called because He energises the Essences, the rays, the

organs and the entire universe,—we reached this Highest

Light, the highest of all lights ;—the most wonderful !

This is the Light which has been eulogised by these two

verses and which had been indicated by the three Yajuṣ-

Texts referred to above.

—III. xviii. 1 ] MEDITATION OF MANAS—ĀKĀSHA

169

The repetition—‘Yea, the Highest Light’ is meant to indicate the end of the Section dealing with the assumption of Sacrifice as representing the Man.—(7).

End of Section (17) of Discourse III

Section (18)

TEXT—One should meditate upon the Mind as Brahman ; this is with reference to the Body. With reference to Deities,—(one should meditate upon) Ākāśa as Brahman.—In this way both become taught,—that with reference to the Body and that with reference to the Deities.—(1)

BHĀṢYA—God has been spoken of as ‘ consisting of the Mind’, also as ‘ consisting of the Ākāśa’, as forming a part of the quality of Brahman ; now with the words ‘Mind as Brahman’, the Text proceeds to lay down the meditating of these two—Mind and Ākāśa—as the entire Brahman.—Manas, Mind, is that whereby one thinks, the Internal Organ;—this is Brahman, the Highest;—thus should one meditate. This doctrine refers to the Man’s own self (i. e. the Body wherein the Mind lies) ; that doctrine which refers to the Deities we are going to expound : One should meditate upon Ākāśa as Brahman—In this way both—the doctrines of viewing Brahman in reference to the Body, and that of viewing it in reference to the Deities—become taught—expounded ; Both Mind and Ākāśa are subtle entities—and Brahman is accessible by the Mind ; hence it is only fit that the Mind should be looked upon as Brahman. As for Ākāśa, it is all-pervading, subtle and free from limitations ; (and it is only fit that it should be looked upon as Brahman.—(1)

TEXT—This same Brahman is four-footed : Speech is one foot, Breath is one foot, the Eye is one foot, the Ear is one foot ;—this is with reference to the Body.

170

CHĀNDOGYA UPANIṢAD [ III. xviii. 3—

Now with reference to Deities—Agni is one foot, Vāyu is one foot, Āditya is one foot, the Quarters are one foot.—Thus both become taught,—that with reference to the Body and with reference to the Deities.—(2)

BHĀṢYA—This same Brahman—named ‘Mind’—is four-footed ; i. e. It has four feet.—“ In what way is the Mind-Brahman ‘four-footed’ ? ”—Speech, Breath, Eye and Ear are the four ‘feet’ ;—this is with reference to the Body.

Now with reference to the Deities—the four ‘feet’ of Ākāśa-Brahman are Agni, Vāyu, Āditya and the Quarters.—In this way, both forms of the ‘four-footed’ Brahman become taught,—that with reference to the Body and that with reference to the Deities.—(2)

TEXT—Speech itself is the fourth foot of Brahman ; it shines and warms with the light of Agni. One who knows this shines and warms up with renown, fame and Brah

mic glory.—(3)

BHĀṢYA—Speech itself is the fourth foot—of the Mind-Brahman,—fourth, in reference to the other three feet ; because it is through this ‘foot’ of Speech that the Mind stands upon,—becomes fixed upon—the cow and such other things that are spoken of ; hence Speech is like the foot of Mind.—Similarly, Breath—the organ—is one foot ; as it is through this that it moves over to objects of olfactory perception.—Similarly the Eye is one foot ; the Ear is one foot.—Thus is the four-footed-ness of the Mind-Brahman established, in reference to the Body.—Now as in reference to the Deities,—Agni, Vāyu, Āditya and the Quarters are the four feet of Ākāśa-Brahman ; these are found to be attached to Ākāśa just as the four feet of the cow are attached to the belly ; hence these—Agni and the rest—are said to be the ‘feet’ of Ākāśa.—Thus both forms of ‘four-footed-ness’—that relating to the Body, and that relating to the Deities—become taught.—

—III. xxviii. 6] MEDITATION OF MIND—ĀKĀSHA

171

Now Speech, which is the fourth foot of Mind-Brahman shines and warms with the light of Agni as pertaining to Deities ; that is, it generates light and warmth. Or it may mean that Speech becomes energised by the man feeding upon Oil, Butter and other such articles partaking of the nature of the Deity Agni, whereupon it becomes imbued with courage to speak :-the reward accruing to one who knows this as above explained is that he shines and warms up with renown, fame and Brahmic glory.—(3)

TEXT—Breath is the fourth foot of Brahman ; it shines and warms with the light of Vāyu ; one who knows this shines and warms with renown, fame and Brahmin glory.—(4)

The Eye is the fourth foot of Brahman : it shines and warms with the light of Āditya ; one who knows this shines and warms with renown, fame and Brahmic glory.—(5)

The Ear is the fourth foot of Brahman : it shines and warms with the light of the Quarters. One who knows this shines and warms with renown, fame and Brahmic glory :-Yea, one who knows this.—(6)

BHĀṢYA—Similarly Breath is the fourth foot of Brahman ; for the apprehension of odour, it shines and warms with the light of Vāyu ;-similarly the Eye shines and warms with the light of Āditya, for the apprehension of colour ;-the Ear shines and warms with the light of the Quarters for the apprehension of sound.—The reward of knowledge is the same in all cases ; the imperceptible (spiritual) reward consists in Union with Brahman, for one who knows this.

The repetition is meant to indicate the end of the Exposition of the particular doctrines.—(4-6)

End of Section (18) of discourse III

172

CHĀNDOGYA UPANIṢAD

[ III. xix. 1—

Section (19)

TEXT—The Sun is Brahman,—such is the teaching; and its exposition is this : In the beginning, this was indeed non-existent ; it became existent ; it came into being; it became an egg ; it lay for the period of one year ; it broke open ; then came the two halves of the egg-shell, one silver, one gold.—(1)

BHĀṢYA—The Sun is Brahman,—such is the teaching : and now its exposition is done, for the purpose of eulogising it.—In the beginning,—in its previous condition, (before it came in existence)—this—whole universe—was non-existent; i. e. it had its name and form undifferentiated, not that it did not exist at all. That this cannot be the meaning is shown by the Vedic Text which says ‘ How could the existing come out of the non-existing ?’, which negatives the view that the effect was absolutely non-existent, before it was produced.—Objection :—“ In the present text, it is definitely stated that all this was non-existent ; so that it should be a matter of option, to accept this non-existence or the existence indicated by the text you have quoted ”.—Answer :—That cannot be; there can be no option in regard to the state of things, as there is in regard to actions.—“ Then, how is it that the present text declares this to be non-existent ?”—We have already explained that what is meant is that the Universe was undifferentiated as to Name and Form, and hence it was as if non-existent, and hence spoken of here as ‘ non-existent ’.—“ The Text uses the term eva, ‘ indeed ’, which serves to emphasise what is declared (which therefore cannot be taken in any figurative sense)”.—True, it is so ; but what is emphasised is not the negation of existence, (but the absence of differentiation of Name and Form) ; as a matter of fact, the term ‘ sat ’, ‘ Existent ’, is found to be used in the sense of ‘ differentiat-

—III. xix. 1 ] MEDITATION OF THE SUN

173

ed Name and Form ' and this ' differentiation of Name and

form ' of the Universe is mostly dependent upon the Sun ;

for, if the Sun were not there, all this Universe would be one

mass of darkness, and nothing could be known ; hence the

man ignorant of the ultimate truth speaks of the Universe,

which is really existent, as ' non-existent ', in the sentence

which is meant to eulogise the Sun, for the purpose of show-

ing that it is a fit object for being looked upon as Brahman.

In common parlance things are spoken of as ' existent ' only

when the Sun is there ; just as (obverse) it is said that-

' this royal dynasty, equipped with all good qualities, was

indeed non-existent, while king Pūrnavarman was not there.'

In fact, the present text is not meant to expound either the

existence or non-existence of the Universe ; it is meant only

to expound the teaching that ' the Sun is Brahman ' ; this is

made clear by the fact that in the summing up (at the end

of the Section), the Text is going to speak of ' one who

meditates upon the Sun as Brahman '.

It became existent ; that which was spoken of as ' non-

existent ' before coming into existence,—i. e. was as if

stagnant, immobile, hence appearing to be non-existent—

became existent,—i. e. slightly inclined towards producing

positive effects, hence existent ;—that is, it became mobile,

and came into being ;—having its Name and Form slightly

differentiated, just like the seed growing into the sprout.

Then gradually, it became larger and then it became an egg,

—coming out of water.—The lengthened form ' Āndam ' is a

Vedic anomaly (for the simple form ' andam ')—This egg lay

for the period of one year,—the measure of time known as

' one year '; during all this time it lay entirely undifferenti-

ated in form ;—after that period of one year, it broke open ;

burst open, like birds' eggs ;—of the Egg thus broken up,

there were two halves of the egg-shell,—one silver and the

other gold.—(1)

174

CHĀNDOGYA UPANIṢAD

[ III. xix. 3—

TEXT—That which was silver is this Earth; that

which was gold is Heaven; that which was the thick

membrane became the Mountains; that which was the

thin membrane became the Mist along with Clouds;

what were the arteries became Rivers; that which was

the abdominal fluid became the Ocean.—(2)

BHĀṢYA—Of the two halves of the Egg-shell, that

which was the silver half is this Earth; that is, the lower

half of the shell is represented by the Earth.—That which

was the golden half is Heaven; that is, the upper half of the

shell is represented by the Heavenly Region. That which

was the thick membrane—which was the thick covering over

the embryo, at the time that the egg burst into two parts,—

this became the mountains.—That which was the thin

membrane became the Mist—the frost—along with the Clouds.

Those that were the arteries of the embryo when born became

the rivers.—That which was the abdominal fluid,—the fluid

in the abdomen of the born embryo,—became the Ocean.—(2)

TEXT—And what was born was the Sun. When

he was born, shouts, loud and extensive, arose; as also

all beings and desires. It is for this reason that when-

ever the Sun rises and sets, shouts, loud and exensive,

arise, as also all beings and all desires.—(3)

BHĀṢYA—And what was born,—in the form of the

embryo in the said egg,—was the Sun. When this Sun was

born, shouts—sounds—loud and extensive,—‘ulūlava’ stand-

ing for ‘urū-ravah’; loud and extensive sounds,—arose;

just as shouts arise on the birth of the first son of a king;—

as also all beings—animate and inanimate—and all desires—

of those beings; ‘Kāmāḥ’ ‘ desires ’, here stands for things

that are desired, such as women, clothing, food and so forth.

Inasmuch as on account of the birth of the Sun, the beings

and the desired things came into existence,—even to-day,

—III. xix. 4] MEDITATION OF THE SUN

175

whenever the Sun rises and when he sets,—or ‘pratyāgama’ may be taken as rising again and again,—on that account, there arise all beings and all desires, and also shouts, loud and extensive. This phenomenon is well-known as happening at sun-rise.—(3)

TEXT—Now, if any one, knowing this, meditate upon the Sun as Brahman, quickly will pleasant shouts approach him and will continue,—yea, will continue.—(4)

BHĀSYA—If any one, knowing the Sun as endowed with the aforesaid greatness, meditate upon the Sun as Brahman, then he attains the same character as the Sun; and further there is a perceptible result also : Quickly—very soon—‘Yat’ is an adverb—there approach him pleasant—agreeable—shouts. The pleasantness of the shouts etc., consists in this that in their enjoyment there is no element of sin.—They will approach him, and will also continue; there is not merely approach of the shouts, in fact, they continue to delight him, and bring pleasure to him,—The repetition is meant to indicate the end of the Discourse and also the great importance of the subject.—(4)

End of Section (19) of Discourse III

End of Discourse III.

DISCOURSE IV

Section (1)

BHĀṢYA—It has been explained above (under Sec. 18 of Discourse III.) how Vāyu and Prāṇa—are to be viewed as the 'feet' of Brahman. Now proceeds the teaching that these same Vāyu and Prāṇa are to be meditated upon as Brahman itself. The story has been introduced, for the purpose of making the teaching easily intelligible, and also for the purpose of laying down the procedure by which the Teaching is to be imparted and received;—and the story also shows how the attainment of the knowledge of the Teaching is to be brought about by such means as faith, giving of food, absence of haughtiness (humility) and so forth.

TEXT—Om ! There lived a descendant of Janashruti, his Great-grandson; he was a pious giver, very generous and with plenty of cooked food ; he built Rest-houses all round,—(thinking that) everywhere they may eat of mine.—( 1 )

BHĀṢYA—Jānashruti,—the descendant of Janashruti :- the particle 'ha' means that such is the story told among people ;—his great-grandson—the son of his grandson ;—he was a pious giver,—i. e. what he gave to Brāhmaṇas and others was always given with due faith and regard ;—he was very generous,—i. e. he had the habit of giving away much ; —he had plenty of cooked food,—that is, large quantities of food were cooked in his house, every day ; that is, in his house much food was cooked for giving away to those seeking for food. This descendant of Janashruti, his great-grandson, endowed with such qualities, lived in a particular place and at a particular time. He all round,—in all

176

–IV. i. 1 ] MEDITATION OF VĀYU & PRĀNA AS BRAHMAN 177

directions, in villages and in cities,—built-erected-Rest-houses, for people to come and live in ;—his idea being that every-where—living in these Rest-houses,—people may eat of mine,—i. e. the food supplied by me.—(1)

TEXT—Once at night, some flamingoes flew along; then one flamingo said to the other flamingo—‘ Ho, Ho, O, Bhallākṣa, Bhallākṣa ! The effulgence of Janaśhruti's great-grandson is pervading like Heaven ; touch it not, lest it scorch thee !’.—(2)

BHĀṢYA—Under such circumstances, once upon a time, during the hot season, while the king was seated on the roof of the palace, one night, some flamingoes flew along ; that is, some ancient sages or deities, being pleased with the king's generosity in giving food, took the shape of flamingoes and flew along within range of the king's vision. At that time, when the flamingoes were flying along, one of them, flying behind the rest, said to the flamingo flying before him : ‘ Ho, ‘ho — Hey, Hey,—having attracted his attention by addressing him thus— Bhallākṣa ! Bhallākṣa !—by the repetition showing great regard for what he was going to say, just as in the expression ‘See ! See ! How wonderful it is !’—The term ‘Bhallākṣa’ is meant to indicate shortsightedness;—or it may be that the flamingo addressed was proud of his superior knowledge of Brahman and on account of his pride, he has been thus taunted by being addressed twice as ‘Bhallākṣa, Bhallākṣa’, by the flamingo behind him who finds his arrogance unpardonable.—(He said to him)—The Effulgence of Janaśhruti's great-grandson is like Heaven—the Heavenly Region,—i. e. his effulgent brightness due to the magnificence of his generous distribution of food,—pervading ! i. e. it touches Heavenly Regions.—Or the expression ‘samam divā’ may mean that his effulgence is like daylight ;

C. U. 12

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[ IV. i. 2—

hence touch it not,—i. e. do not come into contact with the effulgence—lest you do come into contact with that effulgence, it should scorch thee,—burn thee! The verb ‘pradhākṣīh’ which is in the Second Person has to be construed as ‘pradhākṣīt’ in the Third Person.—(2)

TEXT—The other replied—‘How can you speak of him, being what he is, as if he were Raikva with the Cart?’ ‘Of what sort is this Raikva with the Cart?’—(3).

BHĀṢYA—When the first flamingo had said as above, the other, which was flying ahead, replied—‘Oh! this poor king is a mean fellow; and such as he is’,—this being added with a tone of reproach—‘you yet talk of him with great respect, as if he were endowed with high-mindedness,—as if he were Raikva with the Cart,—i. e. Raikva who possesses a cart. It is incompatible with his character and improper to speak of him as if he were like Raikva with the Cart.—The other flamingo then asked—‘Of what sort is this Raikva with the Cart?’—When he was asked thus, Bhallākṣa said—‘Listen, of what sort is Raikva with the Cart?’

TEXT—Just as all the lower casts of the Dice go over to one who has won the Krta-cast, so does go over to him whatever good the people do ; so also to him who knows what he knows. Such is he who has been spoken of by me.—(4)

BHĀṢYA—In common practice, when the Krta-cast of the Dice which bears four marks and is used in gambling, wins among persons engaged in gambling,—to the man who has won with that Krta-cast,—go over—become included,—all the lower casts, bearing three, two and one mark respectively,—named Trētā, Dvāpara and Kali. That is to say, inasmuch as the number four on the Krta-cast contains within itself the lower numbers three, two and one, these

—IV. i. 6 ] MEDITATION OF 'VĀYU & PRĀNA AS BRAHMAN 179

latter become included in the former.—Just as in this illustration; so, in the case of Raikva also,—who has the

same position as the Krta-cast,—there goes over to him everything that is in the position of the other three casts

Trēta and the rest; that is, everything becomes included in Raikva.—What is this everything that becomes included

in him ?—Whatever good the people do,—i. e. whatever good and righteous deeds men do in the world become

included in the merit acquired by Raikva; that is, the reward of the good acts of all living beings become included

in the reward of Raikva's own good acts.—So also to him who knows what he knows ;—what is it ?—that which Raikva

knows ; anyone else who knows that, to him also go over the good acts done by all living beings and also the reward

of those acts ; just in the same way as they go to Raikva.—Such is he—the knowing man, who, like Raikva, becomes

like the Krta-cast.—(4)

TEXT—Janas'ruti's great-grandson overheard this ; and as soon as he rose, he spoke to the Bard—'O friend,

speak of Raikva with the Cart '—' Well, what sort of per- son is this Raikva with the Cart ? '—(5)

' Just as all the lower casts of the Dice go over to one who has won with the Krta-cast, so does go over to

him whatever good the people do; and so also to him who knows what he knows. Such is he who has been

spoken of by me'.—(6)

BHĀṢYA—The said statement made by the flamingo,— which eulogised another knowing person in the shape of

Raikva, and deprecated ' himself—the king, Janashruti's great-grandson heard while seated on the roof of his palace;

and bearing in mind the flamingo's words, and cogitating over it over and over again, he passed the remaining

portion of the night. Then, having been roused from his

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[ IV. i. 6—

slumber by the eulogistic chants of the Bards,—or, on rising from sleep,—he spoke to the Bard—‘ O, my friend, speak of Raikva with the Cart,—not of me;’ that is, he alone is deserving of all the eulogy that you have been chanting,—not I’, or, ‘Go and speak to Raikva with the Cart that I wish to see him’.—

In this latter sense, the particle ‘iva’ may be taken as indicating emphasis, or as conveying no meaning.—The Bard, understanding the king’s wish and desirous of bringing Raikva with the Cart, said—‘ What sort of person is this Raikva with the Cart ?’ Having been told by ‘the king and being anxious to bring over Raikva, the man naturally wanted to know who this man was.—Upon this, Jana-shruti’s great-grandson repeated the description given by Bhallākṣa, the flamingo.—(5-6).

TEXT—The Bard, having searched him, came back, saying ‘I found him not’. Then the king said—‘ Oh, that place where search is made for the Brāhmaṇa--there search him’.—(7)

BHĀṢYA—Remembering the king’s words, the Bard went to villages and cities and searched for Raikva, and returned saying ‘ I found him not’;-that is, I could not recognise him.—Then the king said to the Bard—‘ Oh, the place where search is made for the Brāhmaṇa knowing Brahman,—that is, in some quiet and lonely place or the bank of a river and such places,—there,—i.e. in such places,—search for him,—go and find him in such places.—(7)

TEXT—While he was scratching his itch, seated under the cart, he sat near him and said to him,—‘ O, Revered sir, are you Raikva with the Cart ?’—He replied--‘ Well, fellow, yes, I am’.—The Bard came back saying ‘ I have found him’.—(8)

BHĀṢYA—Having been thus directed, the Bard searched for him, and in a lonely place, found him under the cart

—IV. ii. 6 ] MEDITATION OF VĀYU & PRĀNA AS BRAHMAN 181

scratching his itch ; and he thought that ' this must be Raikva with the Cart'; he then approached him and sat near

him, with great respect ; thereupon he said to Raikva,—

'O, Revered sir, are you Raikva with the Cart ?'—Being thus asked, he replied—' Well fellow, yes, I am'; the term 'āre'

(fellow) was meant to indicate disdain.—Having thus recognised him, the Bard returned saying ' I have found

him'.—(8)

End of Section (1) of Discourse IV

SECTION (2)

TEXT—Then Janashruti's great-grandson took with him six hundred cows, necklace, and a chariot with

mules and went over, and said to him.—(1)

BHĀṢYA—Then, having understood that the sage was intending to enter the life of a Householder, and also that

he was desirous of acquiring wealth—Janashruti's great-grandson took with him six hundred cows, necklace, a chariot

with mules—yoked with a pair of mules,—and along with all this wealth, went over to where Raikva was; and having

approached him, said to him as follows :—(1)

TEXT—' Raikva, here are six hundred cows, neck-lace, and a chariot with mules. Now, revered sir, teach

me that Deity which you worship'.—(2)

BHĀṢYA—'O, Raikva, here are these six hundred cows,—brought by me for you,—here is a necklace,—and a

chariot with mules ; please accept all this wealth, and teach me that Deity which you worship ; that is, instruct me re-

garding that Deity.—(2)

TEXT—The other answered him thus—' O, Shūdra ! may this necklace with the chariot and the cows remain

with thyself';—thereupon Janashruti's great-grandson

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again came to him with a thousand cows, a necklace, a chariot with mules and his daughter, and went over to him.—(3)

BHĀṢYA—When the king had said this, the other—i. e. Raikva—answered him thus.—‘Aha’ is a particle generally used to signify resentment ; but in the present context, it does not signify anything ; as the term ‘eva’ has been used separately (for the purpose of expressing resentment). ‘May this necklace with the chariot—[Hārētvā being formed as ‘Hara’ (necklace) plus ‘itvā’ (chariot)],—along with the cows remain with thee thyself ;—let them be with thyself—O, Shūdra’ ;—the sense is that ‘I have no use for these which are insufficient for my purpose’.

Objection :—“The person addressed was a king, as is clear from the fact that he had a Bard in attendance ; as has been said before—‘He said to the Bard’. Then again, he had approached the Brāhmaṇa (Raikva) for the purpose of acquiring knowledge, to which a Shūdra is not entitled. How then is it that Raikva has adopted an improper form of address ‘O, Shūdra’?”

The revered Teachers have explained this as follows :—On overhearing the conversation of the flamingoes, the king was struck with sorrow ; under this sorrow, (‘shuchā’) he heard of Raikva’s greatness, and then became mollified ; all this the sage (Raikva) knew, and in order to indicate that he had supernatural powers to read the thoughts of other persons, he addressed the king as ‘shūdra’ (applying this name to him in the etymological sense of mollified through sorrow) ; or his purpose may be to express displeasure at the king having come to him for acquiring knowledge, through gifts only, and not through service,—thus behaving improperly, like a Shūdra. He did not mean that the king was a Shūdra by caste.

–IV. ii 5. ] MEDITATION OF VĀYU & PRĀNA AS BRAHMAN 183

Others have offered the following explanation :-The king had brought a small quantity of wealth, hence in anger the sage addressed him as ‘shūdra’; as indicating the impropriety of this conduct, there is the text that ‘Wealth should be accepted only when it is offered in plenty’.

Therefore, having understood the wishes of the sage Janashruti's great-grandson took with him one thousand cows--more--his daughter a fit wife for the sage,--and came to the sage.—(3)

TEXT—He said to him—‘Raikva’, here are a thousand cows, this necklace, this chariot with mules, this wife, and this village in which you dwell. Now, revered sir, teach me.—(4)

Holding her: mouth, he said,—‘Thou hast, O Shūdra, brought these ; by this mouth alone dost thou make me speak’,—These are the villages named ‘Raikvaparnā’ in the Mahāvrṣa country, where he lived.—He then taught him.—(5)

BHĀṢYA—‘O Raikva, here are a thousand cows, this necklace, the chariot with mules, my daughter--for being your wife,—all this has been brought by me ;—and this village also where you dwell—this also has been set apart by me for you. Accept all this, and teach me, O revered sir.’

On being thus addressed, the sage, holding the mouth of the king's daughter who had been brought for being his wife,—i. e. knowing the mouth to be the doorway, the proper channel, for the imparting of knowledge,—according to the declaration that—‘The Religious Student, the giver of wealth, the exceptionally intelligent, the Vedic scholar, a loved person, and learning itself,—these are my six channels, said Knowledge;’ such is the declaration known to have been made by Knowledge.—Knowing this, the sage held her mouth, and said—‘Thou hast brought these, cows and other

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[ IV. iii. 1—

things,—and thou hast done well '—this has to be supplied.

' Shūdra '—this form of address is only in accordance with

the former address, and has no other signification, as on the

previous occasion.—' It is by this mouth alone '—which is a

fit channel of knowing,—dost thou make me speak'.—

There are the villages known as Raikvaparnā in the

Mahāvrṣa country, where—in which villages—lived Raikva.—

Thereupon he taught him,—the Science.—(5)

End of Section (2) of Discourse IV

Section (3)

TEXT—Air indeed is the Absorbent; when Fire goes

out, it goes into Air ; when the Sun sets, it goes into

Air ; when the Moon sets, it goes into Air.—(1)

BHĀṢYA—Air indeed is the Absorbent;—The 'Air'

meant here is the external (Physical) air ;—' Vāva ' has the

restrictive force ;—Absorbent,—so called because it absorbs,

swallows or merges in itself, the Air is called the 'absorbent'

because it absorbs the Fire and other deities mentioned

below into itself. So that the quality named 'absorbence'

is to be meditated upon like the Air; that such is the

meaning is indicated by the example of the winning of the

Kṛtāya dice (described before).—The text proceeds to show

in what way Air is the Absorbent.—When—at which time—

Fire goes out—becomes extinguished,—then it—the Fire—

goes into Air,—that is, becomes of the nature of Air.—

Similarly, when the Sun sets, it goes into Air; when the Moon

sets, it goes into Air.—

Question—" As a matter of fact, the Sun and the

Moon continue to exist in their own forms ; how then can

they be said to go into Air ? "—

Answer—This does not vitiate the doctrine. Because

when on setting, the Sun and Moon become invisible, what

—IV. iii. 3 ] MEDITATION OF VĀYU & PRĀNA AS BRAHMAN 185

makes them invisible is Air ; it is Air by which the Sun is carried to setting, because every movement is the effect of Air. Or, the meaning may be that when, at Dissolution, the physical forms of the Sun and Moon perish, and they become dissolved into Light, they go into Air only.—(1)

TEXT—When Water dries up, it goes into Air. For Air indeed absorbs them all.—This is with reference to the Deities.—( 2 )

BHĀṢYA—Similarly, when Water dries up—reaches evaporation,—it goes into Air; because it is Air that absorbs all these extremely powerful elements Fire and the rest. For this reason Air is to be meditated upon as endowed with the quality of absorbence.—This is with reference to Deities,— i.e. the doctrine of Absorption as applied to Deities.—(2)

TEXT—Now with reference to the Body. Breath indeed is the Absorbent. When one sleeps, Speech goes into Breath, the Eye goes into Breath, the Ear goes into Breath, the Mind goes into Breath. For Breath indeed absorbs all these.—(3)

BHĀṢYA—Now, next, follows the doctrine in reference to one's own body.—Breath—the principal Life-breath— indeed is the Absorbent. When—at the time that—one,—the man—sleeps, Speech goes into Breath,—just as Fire goes into Air ;—the Eye goes into Breath ; the Ear goes into Breath ;— the Mind goes into Breath. For Breath indeed absorbs all these—Speech and the rest.—(3)

TEXT—These two indeed are the two Absorbents, Air among the Deities and Breath among the Organs.—(4)

BHĀṢYA—These two are the two absorbents,—endowed with absorbent properties. Air is the Absorbent among Deities, and Breath the principal Life-breath—is the Absorbent among the Organs—Speech and the rest.—( 4 )

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CHĀNDOGYA UPANIṢAD [ IV. iii. 6—

TEXT—Once, while Shaunaka-Kāpēya and Abhipratārin Kāḳsasēni were being served with food, a Religious Student begged of them ; and they did not give to him anything.—(5)

BHĀṢYA—This story is introduced for the purpose of eulogising these two (Air and Breath).—The particle ‘ha’ indicates that the story is current among people.—‘Shaunaka’ the son of ‘Shunaka’‘Kāpēya’—who belonged to the Kapi-gotra;—‘Abhipratārin’—by name—‘Kāḳsasēni’ the son of Kākṣasena ;—when these two were seated at their meals, and were being served with food,—by the cooks,—a Religious Student,—proud of his knowledge of Brahman—begged of them—asked for food.—Those two understood that the Religious Student was proud of his knowledge of Brahman, and hence, with a view to test him, did not give to him anything.—just waiting to see what he was going to say.—(5)

TEXT—He said—‘The one Deity, Prajāpati, swallowed up the four High-souled Ones,—He, the protector of the universe. Him, O Kāpēya, mortals do not perceive, though O Abhipratārin,—He dwells in many ways. He for whom all this food is,—to him it has not been given.’—(6)

BHĀṢYA—He—the Religious Student—said: ‘The four High-souled Ones:—this is to be construed as the Accusative plural,—the one deity Prajāpati, swallowed up; Vāyu (Air swallowing Agni (Fire) and the rest, and Prāṇa (Breath) swallowing Vāk (Speech) and the rest.—Or, as some people explain this latter part of the sentence—‘Kah sa jagāra’. ‘who was it that swallowed up ?’—He the protector of the universe,—the term ‘bhuvana’ stands for the whole Universe consisting of the Earth and other regions, in the sense that ‘all living beings live (bhavanti) therein’,—of this whole universe,—He is the protector, the saviour.—Him—this

—IV. iii. 7 ] MEDITATION OF VĀYU & PRĀNA AS BRAHMAN 187

Prajāpati—O Kāpēya, mortals—people prone to death, lacking in discrimination,—do not perceive—know ;—though, O, Abhipratārin,—He dwells in many ways.—spiritual, divine and material (related to the Body, to the Deities and to the Elemental Substances).—He for whom all this food is—prepared day by day, for whose Eating,—to Him—Prajāpati—it has not been given.—(6)

. TEXT—Thereupon, Shaunaka-Kāpēya, reflecting, approached him (and said)—‘It is the Self, the generator of the Deities and of Beings, He with golden teeth, the Devourer, Not-unintelligent. They desćribe his greatness as very great ; without being Himself eaten, He eats even what is not food. We, O Religious Student, meditate upon this’.—[Then he said to the servants] ‘Give him food’.—(7)

BHĀṢYA—Thereupon, Shaunaka-Kāpēya, reflecting—pondering in his mind, over the words of the Religious Student, approached him—the Religious Student; and having approached him, said—‘He whom, you have said, mortals do not perceive,—Him we do perceive.’—How so ?—‘It is the Self—of all things, animate and inanimate;—further, it is He who absorbs within Himself and swallows Agni and other Deities and produces them again ; He, in the form of Vāyu, is the generator of Agni and other Deities, in reference to the Divine form ; and in reference to the Body also, He, in the form of Prāṇa, is the generator of Speech and the other organs.—Or, the Self is the generator of the Deities, Agni, Vāk (Speech) and the rest, as also of beings—animate and inanimate.—He is with golden teeth, i. e. His teeth are imperishable, never broken—He is the Devourer,—prone to devour things.—Not unintelligent—‘Sūri’, is intelligent, ‘asuri’, is unintelligent, and ‘anasūri’ is not-unintelligent, i.e. intelligent. His (Prajāpati's)—greatness,—magnificence,

188 CHĀNDOGYA UPANIṢAD [ IV. iii. 8—

—they—who know Brahman,—decscribe as very great—very large, immeasurable ;—as without being Himself eaten—devoured.—by others—He eats what is not food,—i. e. Agni-Vāk and the other deities.—The particle ‘Vā’ is meaningless. We, O, Religious Student, meditate upon this Brahman as described (in this interpretation the construction is ‘Brahmachārin ā idam vayam upāsmahe’);—others however construe the sentence differently (as ‘Brahmachārin naidam vayam upāsmahe’) to mean that ‘we do not meditate upon this Brahman that has been described, but upon the Supreme Brahman’.—Thereupon Shaunaka told the servants to ‘give him food’.—(7)

TEXT—They gave it to him. Now these five and the other five, becoming ten, constitute the Kṛta (Dice-cast). Therefore in all quarters those ten are the food and the Kṛta-cast. This is Virāṭ the Eater of Food. By this all this becomes seen. One who knows thus sees all this and becomes an eater of food,—yes, one who knows this.—(8)

BHĀṢYA—They gave food to him.

Now these five—the five, Agni, and the rest, which are swallowed, and the Vāyu that swallows them,—these are five ; these are the five, distinct from Speech and the rest ; and these, Speech and the rest, along with Breath are the other five ; thus making up the number Ten; and becoming Ten, they constitute the Kṛta-cast;—the Ekāya-cast with four marks, swallows four numbers ; then the Dice with three marks swallows three numbers the dice with two marks swallows two numbers, and there is one more ; thus there are Ten making up the Kṛta-cast.—And because all this is so, therefore in all ten quarters, Agni and the rest and Vāyu and the rest are the food, because of the number Ten being the common factor. As says the Shruti-text—

—IV. iii. 8 ] MEDITATION OF VĀYU & PRĀNA AS BRAHMAN 189

'The Virāṭ is ten-lettered,—Virāṭ is food.' Hence all this is food, being ten in number. Hence these ten are the Krta-cast ; because they are included in the Krta-cast which includes all four castes,—as we have already explained above.

This Virāṭ—being ten in number—is Food, and also the Eater of food, in the form of the Krta-cast. The number Ten is included in the Krta-cast, hence it is Food, and also the Eater of food.—So also the man who knows this, becoming unified with the ten deities, and hence being Virāṭ, through the number ten, becomes food,—and by the number of the Krta-cast, he becomes the Eater of food.—By this,—'food and Eater of food'—all this—universe situated in the ten quarters,—becomes seen,—i. e. perceived, by its forming the number of the Krta-cast. One who knows this, assumes the number of the Krta-cast and as such comes to perceive all things connected with the ten quarters. Further, one who knows this—perceives what has been said above, and becomes an eater of food.

The repetition is meant to indicate the end of the description of this particular form of meditation.—(8)

End of Section (3) of Discourse IV

SECTION (4)

TEXT—It is said that Satyakāma Jābāla addressed his mother : ' Mother, I wish to live the life of the Religious Student ; of what family am I ?'.—(1)

BHĀṢYA—Now begins the teaching that 'all this universe in the form of speech and the rest, and Agni and the rest, which has been hitherto eulogised as Food and Food-eater, should be unified and divided into sixteen parts and viewed as Brahman. The story has been introduced

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[ IV. iv. 2—

with a view to show that Faith and Austerity are necessary adjuncts of meditation on Brahman.

Satyakāma—by name;—the particle ‘ha’ is meant to indicate the fact of the story being correct ;—Jābāla—the son of Jabālā—addressed his mother—Jabālā—O, mother, I wish to live the life of the Religious Student,—in the family of a Teacher,—for the purpose of acquiring the Vedic Lore; — to which family do I belong ?'.—what is the name of the Ṛṣi to whose race I belong ?'.

TEXT—She said to him—‘I do not know, my child’ of what family thou art ; I obtained thee when, in my youth, I attended upon many people, devoted to their service ; so I do not know of what family thou art ; but I am Jabālā by name and thou art Satyakāma by name ; so declare thyself as Satyakāma Jābāla.’—(2)

BHĀṢYA—Being thus asked, Jābāla said to her son : ‘I do not know the Ṛṣi to whose family you belong, O, my child.’—Being asked—‘Why do you not know it?’—She said —‘In my husband’s house, I had to attend upon many people who came as guests and strangers,—as servant—very devoted to my duties of attendance on them, and being entirely taken up by such service, my mind never turned towards such information as regards the family to which thou belongest, which therefore I do not remember ;— and it was at that time, in my youth that I obtained thee ; —and soon after your father died ; hence, having no protector left for myself, I know not to which family thou belongest. But I am Jabālā by name ; so declare thyself to thy Teacher—as Satyakāma Jābāla saying ‘I am Satyakāma Jābāla’ ;—that is, if you are asked by the Teacher’.—(2)

TEXT—Having gone to Gautama—Hārīdrumata, he said to him—‘Reverend Sir, I wish to live as a Religious

—IV. iv. 5] ALL-EMBRACING SIXTEENFOLD BRAHMAN 191

Student under you, and I would approach you, reverend Sir.'—He said to him 'Of what family art thou, my Boy ?'—He replied—'Sir, I do not know of what family I am ; I asked my mother and she said—'I obtained thee when, in my youth, I attended upon many people, devoted to their service; so I do not know of what family thou art; but I am Jabālā by name; and thou art Satyakāma by name;'—so, Sir, I am Satyakāma-Jābāla.—(3) (4)

BHĀṢYA—He, Satyakāma-Jābāla, having gone to Hārī-drumata—the son of Haridrumata—Gautama, being his family name, said to him—‘Reverend Sir, I wish to live as a Religious Student under you,—and live with you,—I would approach you, Sir,—as a disciple’.—When he said this, Gautama said to him—'Of what family art thou, my Boy ?'—as a disciple has to be admitted only when his family and race are fully known.

Being thus asked, Satyakāma said—‘Sir, I do not know of what family I am; but I asked my mother; and on being asked by me, my mother said to me—'In my youth, I attended upon many people etc., etc.,'—as before. I remember her words; so, Sir, I am Satyakāma-Jābāla.—(3-4)

TEXT—He said to him—'None but a Brahmana could thus speak out. Fetch the fuel, good boy, I shall initiate thee; thou hast not flinched from the truth'.—Having initiated him he selected four hundred lean and weak cows and said to him—'Good boy, go with these'—While taking them away, he said—'I would not return without a thousand'.—He dwelt away for a number of years, by which time the cows came to be a thousand.—(5)

BHĀṢYA—Gautama said to him—'No one who is not a Brahmana could speak out so openly and straightforwardly ; It is Brāhmaṇas alone, not others, who are, by their very

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[ IV. v. 1—

nature, straight-forward. Since thou hast not flinched from

the truth—which is the rightful duty of the Brāhmaṇa-caste,

I accept thee as a Brāhmaṇa and am going to initiate thee ;

hence for the purpose of the preparatory embellishment,

fetch fuel, my Boy, for the fire-rites.

Having said this, he initiated him, and having selected

out of his herd of cattle—four hundred lean and weak

cows, said to him ‘My boy, go with these cows’. Being thus

told, the Boy, while taking them away to the forest,—said,

‘I would not return until a thousand cows are completed’.

Having said this, he took the cows to the forest, where

there was plenty of grass and water and no extremes

(dangers)—and dwelt away there for a number of years,—i.e.

for a long time ; till the cows, having been properly looked

after, came to be one thousand —complete —(5)

End of Section (4) of Discourse IV

SECTION (5)

TEXT—Then the Bull said to him—‘Satyakāma’.—

He answered ‘Yes, sir’—‘My Boy, we have reached a

thousand; carry us to the Teacher’s House.’—(1)

BHĀṢYA—When the Boy had become duly accomplish-

ed with faith and austerity, the deity Vāyu connected with

the quarters became satisfied with him, and entering into

the body of the Bull,—i.e. having become a Bull for the pur-

pose of helping the Boy.—addressed him by name.—To him

Satyakāma replied — ‘Yes, Sir’ ;—this was the answer he

gave.—My Boy, we have reached a thousand,—as you had

promised.—now carry us to the teacher’s House’.—(1)

TEXT—‘I would declare to thee the foot of

Brahman’.—‘Do tell it to me, revered sir’.—‘The Eastern

side is one factor, the Western side is one factor, the

Southern side is one factor, the Northern side is one

factor. This, My Boy, is Brahman’s four-factored food,

—IV. vi. 1 ] MEDTATION OF SIXFOLD BRAHMAN 193

named ‘The Luminous’.—(2)

BHĀṢYA—‘Further, I shall declare to thee—tell you—the foot of Brahman’.—Being thus addressed, the Boy replied-‘ Do tell it to me, revered Sir ’.—Being thus requested, the Bull said to Satyakāma—‘The Eastern side is one factor—quarter, one-fourth part of Brahman’s foot ; similarly, the western side is one factor, the Southern side is one factor and the Northern side is one factor. This, my boy, is the four-factored Brahman’s foot,—that which has four factors or quarters—by name the Luminous,—i.e. of which the name is ‘The Luminous :’—(2)

TEXT—He who knowing this thus meditates upon this four-factored Foot of Brahman, as the Luminous, becomes luminous in this world ; and he wins luminous regions, who, knowing this thus, meditates upon the four-factored foot of Brahman, as the Luminous.—(3)

BHĀṢYA—If any one knows the said four-factored foot of Brahman and meditates upon it as endowed with the quality of Luminosity,—to him accrues this reward—He becomes luminous in this world,—i.e. becomes well-known ; and there accrues to him also the unseen reward that he wins after death,—luminous regions,—connected with Deities; He who knowing this meditates upon the four-factored foot of Brahman as ‘ The Luminous’.—(3)

End of Section (5) of Discourse IV

SECTION (6)

TEXT—‘ Agni will declare to thee the other foot’ :-On the morrow, he made the cows start. When they came together towards evening, he, having kindled the fire, penned the cows and laid the fuel, sat down behind the fire, facing the East.—(1)

C. U. 13

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CHĀNDOGYA UPANIṢAD

[IV. vi. 3—

BHĀṢYA—‘ Agni will declare to thee the other foot’—

having said this, the Bull kept quiet.—He Satyakāma on the morrow,—the next day—having performed his obligatory daily duties—made the cows start, towards the Teacher’s House: the cows moving slowly towards the Teacher’s House,—when and where they came together in the evening,—sat together at night,—Satyakāma kindled the fire, penned the cows, laid the fuel on the fire, sat down behind the fire, facing the East,—pondering over what the Bull had told him.—(1)

TEXT—The Fire said to him.—Satyakāma’—He answered—‘Yes, Sir’.—(2)

BHĀṢYA—The Fire said to him—addressing him—‘ Satyakāma ’.—To him, Satyakāma answered,—gave the response—‘ Yes, Sir ”.—(2)

TEXT—‘I would declare to thee, my Boy, the foot of Brahman’—‘ Do tell it to me, revered Sir; ’—He said—‘ The Earth is one factor, the Sky is one factor, the Heaven is one factor, the Ocean is one factor, my Boy ; this is the Brahman’s four-factored foot, named the Endless’.—(3)

BHĀṢYA—‘ I would declare to thee the foot of Brahman’—‘Do tell it to me, revered Sir;’—He said—the Earth is one factor ; the Sky is one factor ; the Heaven is one factor ; the Ocean is one factor ;—thus did Agni declare to him the philosophy relating to itself—‘ This, my Boy, is the four-factored Brahman’s foot, named the Endless’.—(3)

TEXT—He who knowing this thus, meditates upon this four-factored Foot of Brahman as the Endless, becomes endless in this world. And he wins endless regions, who knowing this thus, meditates upon this four-factored foot of Brahman as the Endless, becomes endless in this world. And he wins endless regions, who knowing this thus,

—VI. vii. 3 ] MEDTATION OF SIXFOLD BRAHMAN

195

meditates upon this four-factored foot of Brahman as the Endless.—(4)

BHĀṢYA—If any one meditates upon the above-described foot of Brahman as endowed with the quality of endlessness, he becomes endowed with the same quality while in this world, and, after death, he wins endless regions,—who knowing etc., etc.,—as before—(4)

End of Section (6) of Discourse IV

SECTION (7)

TEXT—‘The flamingo will declare to thee the other foot :’—On the morrow, he made the cows start, When they came together towards evening, he, having kindled the fire, penned the cows, and laid the fuel, sat down behind the fire, facing the East.—(1)

BHĀṢYA—Agni said to him—‘The flamingo will declare to thee the other foot’; and having said this, he kept quiet.—The flamingo here represents Āditya (the Sun), through the common qualities of whiteness and because of its flying through the sky.—On the morrow etc., etc., just as before.—(1)

TEXT—The Flamingo flew to him and said—‘Satya-kāma’.—He answered—‘Yes, Sir’.—(2)

[There is no Bhāṣya on this.]

TEXT—“I would declare to thee, my Boy, the foot of Brahman’.—‘Do tell it to me, Revered Sir’.—‘He said —‘The Fire is one factor ; the Sun is one factor ; the Moon is one factor ; the Lightning is one factor. This, my Boy, is the four-factored foot of Brahman named the Effulgent.—(3)

He who, knowing this thus meditates upon this four-factored foot of Brahman as the Effulgent becomes effulgent

196

CHĀNDOGYA UPANIṢAD [ IV. viii. 2—

in this world; and he wins effulgent regions,—who knowing this, meditates upon this four-factored foot of Brahman as The Effulgent.—(4)

BHĀṢYA—The fire is one factor; the sun is one factor; the moon is one factor; the lightning is one factor, my Boy.—This is the Philosophy of Effulgence which was expounded by the flamingo. This shows that the flamingo here stands for the Sun. The reward to the man who knows this is as follows—In this world he becomes effulgent—bright,—and on dying wins effulgent regions, such as those of the sun, the moon and the like.—The rest is as before.—(4).

End of Section (7) of Discourse IV

SECTION (8)

TEXT—‘The Acquatic Bird will declare to thee the other foot’.—On the morrow, he made the cows start. When they came together towards evening, he, having kindled the fire, penned the cows, and laid the fuel, sat down behind the fire, facing the East.—(1)

BHĀṢYA—The flamingo also, having said ‘The Acquatic Bird will declare to thee the other foot’,—kept quiet. The Acquatio Bird—Madgu, is a bird that lives in water; and thus stands for Prāṇa (life-breath), through its connexion with water. On the morrow etc., etc. as before.—(1)

TEXT—The Acquatic Bird flew to him and said—‘Satyakāma’—He answered—Yes, Sir.—(2)

‘I would declare to thee, my Boy, the foot of Brahman’.—‘Do tell it to me, Revered Sir,’—He said—‘The Breath is one factor; the Eye is one factor; the Ear is one factor; the Mind is one factor.—This, my Boy, is the four-factored foot of Brahman; named The Repository.—(3)

–IV. ix. 2 ] MEDITATION OF SIXFOLD BRAHMAN 197

BHĀṢYA—The Acquatic Bird,—i.e. Breath (Prāṇa) declared the philosophy relating to itself:—‘Breath is one factor etc., etc.’ Its name is the Repository. The Repository (Abode) here is the Mind ; and inasmuch as the experiences presented through all other organs converge—in this factor, —it is called the Repository.—(2-3)

TEXT—One who, knowing this thus, meditates upon this four-factored foot of Brahman as the Repository, becomes endowed in this world, with repositories. He wins Regions with Repositories, who, knowing this thus, meditates upon this four-factored foot of Brahman as the Repository.—(4)

BHĀṢYA—One who meditates on this foot as here described becomes endowed in this world with Repositories—i.e. with Abode, Shelter. And he wins Regions with Repositories—after death,—one who knowing etc. as before.—(4)

End of Section (8) of Discourse IV

Section (9)

TEXT—He reached the Teacher’s House. The Teacher said to him—‘Satyakāma’. He answered—‘Yes, Sir,’—(1)

BHĀṢYA—Having thus come to know Brahman, the Boy reached—came to—the Teacher’s House.—The Teacher said to him—‘Satyakāma’.—He answered—‘Yes, Sir’.—(1)

TEXT—‘My boy, thou appearest as if thou knew Brahman; now who has taught thee ?—He answered—‘People other than human beings. But I wish that you alone, Revered Sir, should teach me’.—(2)

BHĀṢYA—‘ My boy, thou appearest as if thou knew Brahman ;’ one who knows Brahman is always happy with his senses, wears a smiling face, is free from all anxiety and

198

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[ IV. ix. 3—

fully satisfied ; hence the Teacher, noticing these, said—

' Thou appearest as if thou knew Brahman.— Now who—indicating surmise,—has taught thee ?'.—Satyakāma answered—

' People other than human beings '—i.e. deities—have taught me ; the sense is—' who else should dare to teach me, who am your disciple ?'. Hence he answered that ' People other than human beings have taught me '.—' But you alone, Revered Sir, should teach me,—so I wish,—i.e. if my wish counts ;—what would be the use of anybody else saying anything ?—That is 'I do not attach any importance to that'.—(2).

TEXT—'For I have heard from persons like Your Reverence that it is only knowledge learnt from the Teacher that becomes the best.'—Thereupon the Teacher taught the same thing, and nothing was omitted—yea nothing was omitted.—(3)

BHĀṢYA—'Further, it has been heard by me, in this connection, from sages like Your Reverence, that it is only knowledge learnt from the Teacher that becomes best,—acquires its highest character ; hence Your Reverence alone should teach me.'—Being thus addressed, the Teacher expounded to him the same thing,—the same Philosophy—that had been taught by the deities (Bull, Agni, Flamingo, Acquatic Bird) ; and of that philosophy of the sixteen Factors, nothing—not the least part—was omitted—left out. The repetition is meant to indicate the end of the exposition of this particular philosophy.—(3)

End of Section (9) of Discourse IV

SECTION (10)

BHĀṢYA—With a view to expound the Philosophy of Brahman in another manner,—the Text proceeds to expound the Agnividyā, the Science of the Fires, and to describe the

—IV. x. 2] PHILOSOPHY OE THE FIRES 199

man who knows it.—As before the story is introduced for

the purpase of showing that faith and austerity are

necessary for the acquisition of the knowledge of Brahman.

TEXT—Upakosala, the son of Kamala dwelt as a

Religious Student with Satyakāma-Jābāla. It is said that

he tended his fires for twelve years. But though the

Teacher permitted the other disciples to 'return' Home,

yet he did not permit Upakosala to 'return'.—(1)

BHĀṢYA—Upakosala—by name—the son of Kamala,

dwelt as Religious Student, with Satyakāma-Jābāla. The

phrase 'Sa ha' indicates that this has been said so by

people. He tended his—the Teacher's—fires for twelve

years ;—i.e. Performed his duties of attending on them. But

while the Teacher permitted the other disciples to return

Home,—after having taught them the Veda,—he did not

permit Upakosala to return.—(1)

TEXT—His wife said to him—'This Religious

Student has performed his austerities, and has tended

your fires very well ; so that the fires may not blame

you, you should teach him'. But he went away, with-

out having taught him.—(2)

BHĀṢYA—To the Teacher, his wife said—This Reli-

gious Student has performed his austerities, and has tended

the fires very well,—attended upon them in the proper

manner : and yet you, sir, are not permitting him, who is

so devoted to the fires, to return home (complete his

course) ; so that the fires may not blame you, that you are not

completing the course for one so devoted to them,—You

should teach him—that is, impart to Upakosala the teaching

that he desires'.—But without having said anything to him,

—though so requested by his wife,—the sage went away.—

(2)

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CHĀNDOGYA UPANIṢAD

[IV. x. 4—

TEXT—Through suffering he resolved not to eat.

The Teacher's wife said to him—‘O, Religious Student,

do eat, why do you not eat ?—He said—There are, in

this person, many longings extending in several direc-

tions ; I am full of sufferings ; I shall not eat’.—(3)

BHĀṢYA—He—Upakosala—through sufferings—mental

anguish,—resolved—made up his mind—not to eat,—i.e. to

keep fast.—When he was sitting quietly in the fire-house

the Teacher's wife said to him—‘O, Religious Student, do

eat,—take your food ;—why—for what reason—do you not

eat ?—He said—’ In this person,—in myself, the common

disappointed man,—there are many—numerous—longings—

desires—regarding what shall be done ; and these extend

in several directions ;—i.e. the extent of those longings

and sorrows regarding what should be done goes out in

several directions.—I am full of sufferings—that is, of

mental anguish due to the non-fulfilment of my duties ;

hence I shall not eat’.—(3)

TEXT—Thereupon the Fires said among themselves

—‘This Religious Student has performed austerities and

has tended us very well ; well, let us teach him’. And

they said to him—‘ Breath is Brahman, Ka is Brahman ;

Kha is Brahman.’—(4)

BHĀṢYA—After having answered the Teacher's wife,

when the Religious Student resumed his silence, the three

Fires,—having been won over by his service, and roused by

pity—said among themselves—‘Well, we should all teach this

Religious Student, who is devoted to us and is suffering

mental anguish, who has performed his penances and is

endowed with full faith,—the Philosophy of Brahman.’—

Having thus made up their mind, they said to him—

" Breath is Brahman, ‘Ka’ is Brahman, ‘Kha’ is Brahman. "

—(4)

-IV. x. 5] PHILOSOPHY OF THE FIRES

201

TEXT—He said—‘I understand that Breath is Brahman ; but I do not understand Ka and Kha’. They said—‘What is Ka is Kha, and what is Kha is Ka’.—Then they taught him the Breath and also its Ākāsha.—(5)

BHĀṢYA—He—the Religious Student—said—‘I understand what has been said by you regarding Breath being Brahman ; as the meaning of this term is well known ; the term ‘Breath’ (Prāṇa) is well known among people as standing for that particular form of Air during the presence whereof there is life, and on the cessation of which life disappears ; and it is only right that this Breath should be regarded as Brahman. Thus, the meaning of the terms being well known I understand that Breath is Brahman ; I do not, however, understand ‘Ka and Kha’.

Objection—“The terms Ka and Kha also are well-known as denoting pleasure and Ākāsha respectively ; why then did the Student not understand them ?”

Answer :—The pleasure that is denoted by the term Ka is perishable in a moment ; the Ākāsha also, which is denoted by the term Kha, is something inanimate ; how then could these two be Brahman (which is eternal and all-consciousness) ?—This is what is in the Student’s mind ; also—‘ How too can your statement be wrong ? ’—Hence, he says ‘ I do not understand’.

When the Student had said this, the Fires said to him—What we have spoken of as ‘Ka’ is what is ‘Kha’ i.e. Ākāsha ; so that qualified by this Kha—Ākāsha—the pleasure—denoted by ‘Ka’—becomes differentiated from the ordinary pleasure produced by the contact of the object with the sense-organs ; just as the Lotus qualified by the blue colour becomes differentiated from the Red and other lotuses.—Similarly, what we have spoken of as ‘Kha’—Ākāsha—you should know as ‘Ka’—Happiness ;

202

CHĀNDOGYA UPANIṢAD

[ IV. x. 5—

being qualified by happiness, the Kha—Ākāsha—becomes differentiated from the purely physical Ākāsha ,which is insensate ; this differentiation also being like that of the Blue Lotus. Thus what is meant is the Pleasure centred in Ākāsha, not the ordinary pleasure,—and also the Ākāsha as the centre of happiness, not the physical Ākāsha.

Objection.—“ If it is desired to qualify Ākāsha by pleasure, let there be only one of the two qualifying assertions ;—‘ what is Ka is Kha ’ is entirely superfluous ; or it may be the other way about (Both assertions are not needed).”

Answer :—We have already explained that what is meant to be done is to differentiate both Happiness and Ākāsha (here said to be Brahman) from the ordinary worldly Happiness and Ākāsha.

“But when Ākāsha has been qualified and differentiated by Happiness, then by this also the differentiation of both becomes implied.”

True ; but what is prescribed here is that this Ākāsha as qualified by Happiness should be meditated upon (as Brahman),—and not the meditation of Happiness as the differentiating quality of Ākāsha ; because the only purpose served by the mention of the qualification is to restrict the scope of what it qualifies.—Thus Happiness also is qualified by Kha—Ākāsha—as something to be meditated upon (as Brahman).

“ How do you get at this conclusion ?”.

This follows from the connection of the term ‘ Ka ’ with the term ‘ Brahman ’,—in the text ‘ Ka is Brahman ’. In fact, if what the fires intended to convey were the idea that Kha qualified by Happiness should be meditated upon; then they would, at the very first, have declared that ‘ Ka-Kha is Brahman ’ ; and yet this is not what they did

–IV. xi. 1] PHILOSOPHY OF THE FIRES

203

declare, what they did declare was that ‘Ka is Brahman, and Kha is Brahman’; consequently, for removing the confusion in the mind of the Student, it was only right to declare that Ka ( Happiness ) and Kha ( Ākāsha ) stand to each other in the mutual relation of the qualifier and the qualified,—each, in turn, qualified by the other ; and this is what is declared in the sentence-‘ what is Ka is Kha’ etc., etc.

The Text now declares, for our benefit, what the fires taught to the Religious Student :-They taught him—the Religious Student,—Breath (Prāṇa) and its Ākāsha,—i.e. the Ākāsha of Prāṇa ; i.e., the Ākāsha (space) within the Heart, which is related to Prāṇa as its substratum. What the fires taught were the two Brahmans conjointly,—the first, Brahman in the form of Ākāsha qualified by Happiness—this was taught by declaring happiness to be a qualification of Ākāsha,—and the second, Brahman in the shape of Prāṇa, located in the Ākāsha and hence connected with Brahman.—(5)

End of Section (10) of Discourse IV

SECTION (11)

TEXT—Then the Gārhapatya Fire instructed him—‘Earth, Fire, Food and Sun. The person that is seen in the Sun—that I am, that indeed am I.’—(1)

BHĀṢYA—Jointly, the three fires taught the Religious Student as above. Now, then, each of them proceeded to instruct him regarding the philosophy pertaining to itself. —So, first of all, the Gārhapatya Fire instructed him.—the Religious Student; ‘Earth, Fire, Food and Sun,—these are my four bodies ( forms ). Of these, the Person that is seen in the Sun,—that I am, i.e. the Gārhapatya fire ;—and that which is the Gārhapatya fire, that indeed am I,

204

CHĀNDOGYA UPANIṢAD [ IV. xi. 2—

the person in the Sun'. There is reiteration of the same

in the assertion ' that indeed am I'. The relationship

between the Gārhapatya Fire and the Sun is not like

that between the Fire and the Earth and Food, which

latter are in the nature of something to be eaten, enjoyed ; in

fact the characters of being the Eater, the Ripener and the

Illuminator belong equally to both the Sun and the Fire ;

that is why there is absolute identity between these two

( as asserted in the Text ). 'As for Earth and Food, these

are related to the Fire as objects of enjoyment.—(1)

TEXT—'One who knowing this thus, meditates

upon it, destroys sin, wins regions for himself, reaches

the full life-span, lives gloriously, and his descendants

never perish. We protect him in this world, and in

the other,—whosoever knowing this thus meditates

upon it'.—(2)

BHĀṢYA—Any one who knows this—the above-

described Gārhapatya fire as food and food-eater, divided

into forms, and meditates upon it,—he destroys—eradicates

—sin—evil deeds ;—wins regions for himself, i.e., wins the

regions of fire, like ourselves ;—reaches the full life-span

—of a hundred years,—lives gloriously,—that is, does not

remain insignificant ; his discendants,—that is, persons

descended from him, in his line of descent,—never perish ;

that his line never ceases.—Further, we protect him—while

he is living—in this world and also in the other—the other

region,—him whosoever knowing this, meditates upon

what has been described above ;—to him accrues all this

reward.—(2)

End of Section (11) of Discourse IV

—IV. xii. 2 ] PHILOSOPHY OF THE FIRES

205

Section (12)

TEXT—Then the Anvāhāryapacana Fire instructed him—‘Water, Quarters, Stars and Moon. The person that is seen in the Moon,—that I am,—that indeed am I’.—(1)

‘One who knowing this thus, meditates upon it, destroys sin, wins regions for himself, reaches the full life-span, lives gloriously and his descendants never perish. We protect him in this world, and also in the other, whosoever knowing this thus meditates upon it’.—(2)

BHĀṢYA—Next, the Anvāhāryapacana Fire i.e., the Dakṣiṇāgni—instructed him—Water, Quarters, Stars and Moon; these are my four bodies (forms),—I, Anvāhāryapacana stand thus divided into four forms.—Of these, the person that is seen in the Moon—that I am etc., etc.—as before.—The Anvāhāryapacana Fire and the Moon are identified on the ground of (1) their being connected with food, (2) of both being luminous, and (3) also because of their connection with the Southern Quarter.—As regards Water and Stars, these are related, as before, only as food ; it being well-known that the stars are objects of enjoyment for the Moon.—As regards Water, it is productive of Food, and hence regarded as food for the Dakṣiṇagni,—just as Earth is regarded as food for the Gārhapatya fire.—The rest is as before.—(1–2)

End of Section (12) of Discourse IV

Section (13)

TEXT—Now, the Āhavanīya Fire instructed him—‘Breath’ Ākāsha, Heaven and Lightning. This person that is seen in Lightning—that I am,—indeed that am I.—(1)

206

CHĀNDOGYA UPANIṢAD [ IV. xiv. 1—

'One who knowing this thus meditates upon it, destroys sin, wins regions for himself, reaches the full life-span, lives gloriously and his descendants never perish—We protect him in this world, and also in the other.—whosoever knowing this thus, meditates upon it'.—(2).

BHĀṢYA—Now, the Āhavanīya Fire instructed him—Breath, Ākāsha, Heaven and Lightning—these are my four bodies (forms).—This person that is seen in lightning—that I am etc., etc.,—as before ; on the ground of common characterstics.—As for Heaven and Ākāsha, these are related to Lightning and the Āhavanīya Fire, as the 'food' of these two respectively.—The rest is as before.—(1-2).

End of Section (13) of Discourse IV

SECTION (14)

TEXT—They said—‘O, Upakosala, dear Boy, thus has been expounded to thee our philosophy, and also the philosophy of the Self ; the Teacher will expound to thee the process.’—His Teacher came ; he said to him—‘O Upakosala ’.—(1)

BHĀṢYA—The Fires now again addressed him conjointly 'O, Upakosala, dear boy, thus has been expounded to thee our philosophy,—the Agnividya, Philosophy of the Fires, —as also the Philosophy of the Self,—under the Texts—'Breath is Brahman, Ka is Brahman, Kha is Brahman.' The Teacher will expound to thee the process,—for the acquiring of the final reward of knowledge.' Having said thus, the Fires retired. The Teacher came, in due time ; the Teacher said to him,—his disciple—‘O Upakosala.’—(1)

TEXT—He answered—‘Yes, Sir.’—‘My Boy, thy face shines like that of one who knows Brahman. Who has

—IV. xiv. 3] PHILOSOPHY OF THE FIRES

207

taught thee ? '—‘Who should teach me, Sir ?’, and as if concealing the fact, he added, pointing to the Fires,—

' Verily, beings like these, unlike these.'—‘ What did they tell thee, my boy ?’—(2)

He replied—‘ This.’—‘ My Boy, they have only expounded the Regions ; I am going to expound to thee that to the knower of which evil does not cling, just as no water clings to the lotus-leaf.’—He said—‘Please, Sir, do tell me’,—then he expounded it to him—(3)

BHĀṢYA—He answered—‘Yes, Sir,’—‘My Boy, thy face shines—is happy and bright—like that of one who knows Brahman ; who has taught thee ?’—Thus questioned, he said—‘Who should teach me, Sir,—impart instruction to me, when you had gone away?’ :—and as if concealing the fact,—

and yet not actually concealing it—‘iva’ being construed after ‘nihnuta’ ;—that is, he was not concealing the facts, and yet not telling him that he had been taught by the Fires ; (his meaning being) ‘How could these Fires tended by me have taught me, when, in your presence, they appear like these to be trembling,—and yet before this, they were unlike these’ ;—he said this—pointing to the fires, by gestures.—‘What did they—the fires—tell thee, my Boy ?’, Being thus questioned, he answered—‘This—is what they told me;’—that is, he told the Teacher only the opening words and not all that the Fires had told him. That this was so is clear from what the Teacher said—‘My Boy, they have expounded only the Regions.—

Earth and the Rest,—and not Brahman as a whole. But I am going to expound to thee that which thou wishest to hear ; and listen to the high quality of the knowledge of Brahman that I am going to expound :—Just as no water clings to the lotus-leaf,—so no evil—sinful act—clings to—the man who knows the Brahman that I to—contaminates—

208

CHĀNDOGYA UPANIṢAD

[ IV. xv. 1:-

am expounding'—When the Teacher had said this, Upako-

sala said—'Please, Sir, do tell me'.—Then the Teacher ex-

pounded it to him.—(2–3).

End of Section (14) of Discourse IV

SECTION (15)

TEXT—‘This person that is seen in the eye,—that is

the Self'—he said,—‘This is the Immortal, the Fearless,

—this is Brahman. Hence, if one drops butter or water

into this (Eye), it flows away along the lashes.’—(1)

BHĀṢYA—‘This person that is seen in the Eye.—by

persons who have closed their eyes, who are equipped with

celibacy and other accessories, and who are calm and

collected and endowed with discriminative wisdom ;—this

idea of the person in the eye is based upon the Text ‘He

is the Eye of the Eye.’ (Kena-Upa. 2).

Objection :—‘What had been said by the Fires turns

out to be false : they had said the ‘Teacher will expound to

thee the Process’; which meant that he was going to

expound the Process only ; thus it appears that the Fires

had no true knowledge of what was coming’

Answer :—This does not affect the case. The state-

ment ‘ the person seen in the Eye ’ is a reference to the

same Happiness-Ākāsha (which has been expounded by the

Fires above, as Ka-Kha).

‘That is the Self,—of all living :beings’ ;—this is what

he said—‘this is the truth about the self which I spoke

of :—This is the Immortal, never subject to death, imperi-

shable,—and hence, fearless ;—it is only one who suspects

danger to himself that can have fear ; and hence where

there is no suspicion of any danger, it is fearless ;—and

hence, it is Brahman—the Great, the Infinite.

–IV. xv. 4] PHILOSOPHY OF THE FIRES 209

Question :–“ What is the greatness of this Brahman, this Person in the Eye ?”.

It is this : If one drops Butter or Water into the Eye, which is the abode of that person, it flows away along the lashes, and does not affect the eye ; just as the water does not affect the lotus-leaf.—What is meant is that, when such is the greatness of the abode, what can be said of the Person abiding there, the person in the eye, who remains ever uncontaminated ?—(1)

TEXT—This they call ‘the Centre of Blessings’, as all blessings converge in This. All blessings converge in one who knows this.—(2)

BHĀṢYA—This—the said Person in the Eye, they call ‘the Centre of Blessings’ ;—Why ?—Because all blessings—all desirable things, all that people want, all good things—converge in this,—meet here ; hence this is the centre of Blessings.—One who knows this,—in him also converge all blessings.—(2)

TEXT--This is also the ‘Vehicle of Blessings’ ; because this carries all blessings. He carries all blessings who knows this.—(3)

BHĀṢYA—This is also the Vehicle of Blessings; because this carries—brings, presents, lays before—living beings—all blessings—the results of their righteous deeds, in due accordance with their piety,—in the shape of Dharma, merit pertaining to the Self.—The reward to one who knows this is that he carries all blessings, who knows this.—(3)

TEXT—This is also ‘The vehicle of Light’, as this shines in all regions. One who knows this shines in all regions.—(4)

BHĀṢYA—This is also ‘The Vehicle of Light’ ; because in all regions, this is what shines,—in the form of the Sun, the Moon, the Fire and so forth ; as declared in the Vedic

C. U. 14

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CHĀNDOGYA UPANIṢAD [IV. xv. 5—

Text—‘By His light, all this shines’ ( Katha·Upa. 5-15) ; and because he thus carries luminosity to all things, He is The ‘Vehicle of Light’—One who knows this, also shines in all regions.—(4)

TEXT—Now, for such a person, whether they perform his obsequies or not, they go to Light ; from Light, to the Day ; from the Day, to the Bright Fortnight; from the Bright Fortnight, to those six months during which the Sun rises Northward ; from the Months to the Year; from the Year, to the Sun ; from the Sun to the Moon, from the Moon to the Lightning ; there is a Person, who is not human. He carries these to Brahman.—This is the divine path, the path to Brahman. Betaking themselves to this Path, they do not return to this whirl of Humanity—Yea, they do not return.—(5)

BHĀṢYA—Now the Process, Progress or Path of the man who knows the above-mentioned Brahman is described.—For such a person—one who knows what has gone above,—whether they—the priests,—perform—his obsequies—on his death,—or they do not perform them,—in any case, the knowing man is not prevented by the non-performance of his obsequies from reaching Brahman ; nor does the performance of the obsequies carry him to any superior region ; as has been made clear by the Vedic Text—‘One does not rise ; nor does he become smaller by the performance of rites.’ ( Br̥hadā. Upa. 4.4.-23).

—By thus showing indifference towards the obsequious rites, the text only means to eulogise the philosophy; and it is not meant that for the knowing man, the obsequies should not be performed. Because, in the event of the obsequies not being performed, it might be inferred that elsewhere (in the other world) there might be an obstacle in the proper fruition of the acts done by the dead person ;

—IV. xv. 5] PHILOSOPHY OF THE FIRES 211

because in the present context bearing upon the fruition of the result of knowledgc, it is particularly mentioned that 'whether the obsequies are performed or not, the rewards of the knowledge accrues to the man without any obstruction' (which shows that this is so in this particular case, but it may not be so in the case of other acts).—Thus then the upshot of the present context is that—those persons who mediate upon the Happiness-Ākāsha, the Person in the Eye, as being the 'centre of blessings', 'the vehicle of blessings' and the 'vehicle of light',—and also upon the philosophy of the fires along with Breath,—for such persons,—whether other acts are done, or not done,—in any case, they go to light ; that is, they become absorbed in—reach—the deity ensouling the light.

From Light—i.e. from the deity ensouling the Light they go to the Day—i.e. to the deity ensouling the Day ;—from the Day to the Bright Fortnight,—i.e. the Deity ensouling the Brighter Half of the month ;—from the Bright Fortnight to those months during which the Sun rises northwards,—i. e. the Deity of the Northern Solstice ; from the Months, to the Year,—to the Deity of the Year,—from the Year, to the Sun ;—from the Sun to the Moon ;—from the Moon to the Lightning.—When they reach there,—a certain Person comes from Brahman's Regions,—who is not human—one who does not form part of the human creation ; and this Person carries them to Brahman,—in the Satyaloka, the Region of Truth.—That such is the meaning (that the men are carried to the Brahman resident in Satyaloka, and not to the One undifferentiated Brahman) is clear from the fact that the Text speaks of the person who goes, the person gone to (the Brahman) and the person who carries them. Any such assertion would be incompatible with the reaching of that supreme Brahman who is pure Being ; as in reference to this latter, the only assertion that could be true would be that

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[ IV. xvi. 1—

'Being Brahman, one becomes absorbed in Brahman'. Because the Text itself is going to declare that, where all diversity is eschewed, one reaches the pure Being. And so long as this Path (of pure Being) has not been perceived, it cannot serve to prevent the going (i.e. passing on and on, of the person). As says another Vedic Text—'Until it is known, it does not affect him' (Bṛhadā. Upa. 1.4.15).

This is the Divine Path;—the Path characterised by the Deities whose business it is to carry the persons through the Path of Light and the rest, is called the Divine Path.—It is also called the Path to Brahman, because it is characterised by Brahman as the goal to be reached. Those who betake themselves to—go forward by this Path and reach Brahman, do not return to this whirl of Humanity,—i.e. that connected with the creation set up by Manu ;—this is called a 'whirl' in the sense that it whirls round and round, revolving like the water-whorl, tied down to the continuous series of Births and Deaths ; and the persons in question do not return to this Whirl.

The repetition of the phrase 'they do not return' is meant to indicate the end of the philosophy which brings the said reward.—(5)

End of Section (15) of Discourse IV

SECTION (16)

BHĀṢYA—The next seetion is introduced now, for the following reasons.—(1) What follows has some sort of in-direct connection with the Esoteric Teaching (of Meditation, which forms the subject-matter of the context);—(2) both subjects form the subject-matter of the Āraṇyaka Section of Veda;—and (3) when something wrong has happened during the performance of a sacrifice, the Vyāḥṛtis have got to be prescribed as the means of expiating that wrong; and the

—IV. xvi. 1 ] PHILOSOPHY OF THE FIRES

213

Brahman-priest who knows all this has to take a vow of

silence; and all this, therefore, is connected with the Teach-

ing of Meditation (as without the knowledge of what

follows in the following section, people would not obtain

the full reward of these acts) —

TEXT—Verily, that which blows is the Sacrifice;

for he, moving along, purifies all this. And because,

moving along, he purifies all things, therefore he is the

'Sacrifice'. Thereof Mind and Speech are the paths.

—(1)

BHĀṢYA—Verily That etc.,—that—Air—which blows is

the Sacrifice.—The two particles 'ha' and 'vā' are meant to

indicate the well-known character of what is stated here.—

As a matter of fact, it is well recognised in S'ruti texts

that 'the Sacrifice rests on Air'; as is clear from such

texts as—'Svāhā vātedhāh'. (Taitti. Samhitā, 1. 1. 13. 3.),

' Ayam vai yajño' etc.' (the present text), and so forth.

It is Air as consisting in motion that inheres in all Activity;

as declared in the Text that 'Air itself is the initiation of

the Sacrifice, Air is the substratum'.—It is he—the Air—

which moving along,—blowing—purifies—renders clean,—

all this,—the entire universe.—Thereof,—i.e. of the Sacri

fice thus qualified,—Speech,—as engaged in the uttering

of Mantras,—and Mind—engaged in apprehending the

real nature of things,—these two, Speech and Mind,—are

the Paths,—ways—that through which the Sacrificer, on

being initiated, proceeds. Says another Vedic Text—'The

sacrifice consists in the gradual sequence of Mind and

Speech as functioning through the mobility of the

Prāṇa and Apāna Breaths.' Thus it is through Mind and

Speech that Sacrifice proceeds: hence these two are spoken

of as 'Paths' of the Sacrifice.—(1)

TEXT—One of these, the Brahman embellishes by

means of Mind; by means of Speech, the Hotṛ, the

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CHĀNDOGYA UPANIṢAD [ IV. xvi. 3—

Adhvaryu and the Udgātr embellish the other.—If, when the Morning Recitation has commenced, and before the Paridhāniya verse has been reached, the Brahman speaks out,—(2) then he embellishes only one of the two paths, and the other becomes defective. Just as a single-legged man going along, or a single-wheeled chariot rolling along, comes to grief,—so does this Sacrifice come to grief; and when the Sacrifice comes to grief, the Sacrificer.comes to grief ; and he, having sacrificed thus, becomes the worst sinner.—(3)

BHĀṢYA—Of the two Paths,—one path, the Brahman-Priest embellishes by means of Mind,—as equipped with discriminative-wisdom.—By means of the Path of Speech, the Hotr-Priest, the Adhvaryu-Priest and the Udgātr-Priest,—all these Three,—embellish the other path, of Speech ; that is, they embellish Speech by means of Speech itself. Such being the case, it becomes necessary to embellish both speech and mind at the sacrifice. Now at the time that the recitation of the Morning Hymn is begun,—and before the Paridhāniya Verse is reached,—in between these two,—if the Brahman-Priest speaks out,—that is, breaks the vow of silence,—then, he embellishes only one of the two Paths,—and the other Path,—i. e. Mind—remaining unembellished by the Brahman-Priest,—becomes defective, perishes, becomes riddled with holes;—and the Sacrificer—being unable to proceed on the single path of Speech,—comes to grief. In what manner?—Just as a single-legged man, going along, on the road,—comes to grief ;—or as the chariot rolling along on a single wheel, comes to grief ;—in the same way the Sacrificer's sacrifice comes to grief, through the incompetent Brahman-Priest.—And when the Sacrifice comes to grief, the sacrificer comes to grief ;—as the life of the sacrificer rests in the sacrifice,—it is only right that the destruction of the sacrifice should be followed by

–IV.xvi.5] PHILOSOPHY OF THE FIRES

215

the destruction of the sacrificer; and he, on having performed such a defective sacrifice, becomes the worst sinner,—greater sinner than ever.—(2–3)

TEXT:—But, when the morning recitation has commenced,—if the Brahman does not speak out before the Paridhāniyā verse is reached,—then they embellish both the paths; and neither one becomes defective;—(4)

And just as a two-legged man moving along, and the two-wheeled chariot rolling along, remain steady,—so does his Sacrifice become steady; when the Sacrifice becomes steady, the Sacrificer becomes steady; and having performed this sacrifice, he becomes superior.—(5)

BHĀSYA—But, if the Brahman-Priest is learned, and hence, having taken the vow of silence, does not give vent to speech—but remains silent throughout—and does not speak out, before the Paridhāniyā verse is reached,—then alone do all the Priests embellish both the paths,—and neither one of the two becomes defective. Question: “Like what?”—Answer:—The illustration is the obverse of the former one.—In this same way the sacrificer’s sacrifice—proceeding upon its two paths.—becomes steady,—that is, continues steadily in its own form, without defecting on any point.—When the Sacrifice becomes steady; the Sacrificer becomes steady; and the sacrificer, having performed the sacrifice with the help of the Brahman-Priest well-versed in the practice of silence, becomes superior, i.e. very great.—(4–5)

End of Section (16) of Discourse IV

SECTION (17)

BHĀSYA—Silence has been enjoined for the Brahman-Priest; when this duty of the Brahman-priest fails, or

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CHĀNDOGYA UPANIṢAD [ IV. xvii. 3—

when the functions of the other priests fail,—the expiation to be performed consists in the offering of the Vyāhrti-Homa; and for this purpose it is necessary to describe the Vyāhrtis. To this end, the Text proceeds.

TEXT—Prajāpati brooded over the Regions.—From these thus brooded over, He squeezed their Essences ; Agni (Fire) from Earth, Vāyu (Air) from Sky and Āditya (Sun) from Heaven.—(1)

BHĀṢYA—Prajāpati brooded over the Regions ;—that is, he performed the penance of contemplation in reference to the Regions, with a view to extracting the essence of these. From these Regions, thus brooded over, He squeezed their essences,—their most essential parts.—What were these essences ?—Fire was the essence of Earth, Air was the essence of the Sky ; and the Sun was the essence *of Heaven.—(1).

TEXT—He brooded over these three Deities ; from these, thus brooded over, He squeezed their essences ; the Ṛk-verses from Agni, the Yajus-texts from Vāyu, and the Sāma-verses from Āditya.—(2)

BHĀṢYA—Again, He brooded over these three Divinities,—Agni, Vāyu and Āditya ; and from these He extracted their Essence, in the shape of the Triadic Science ( Three Vedas ).—(2)

TEXT—He brooded over this Triadic Science ; and from that, thus brooded over, He squeezed out their essences, Bhūḥ from the Ṛk-verses, Bhūvaḥ from the Yajus-texts, and Svaḥ from the Sāma-verses.—(3)

If the Sacrifice becomes defective in connection with the Ṛk-verse, one should offer an oblation into the Gārhapatya Fire, saying Bhūḥ svāhā ; thus through this essence of the Ṛk-verses, and through the virility of

–IV. xvii. 6] PHILOSOPHY OF THE FIRES 217

the Ṛk-verses, one makes up the defect of Ṛk-verses in the sacrifice.—(4)

BHĀṢYA—He again brooded over this Triadic Science —the Science of the three Vedas; from this Science, thus brooded over, He squeezed is essence,—Bhūḥ,—the first Vyāḥṛti—from the Ṛk-verses,—Bhuvah—the second Vyāḥṛti —from the Yajus-texts,—and Svah—the third Vyāḥṛti—from the Sāma-verses,—Thus these three Mahāvyāḥṛtis Great Syllables,—are the essence of all Regions, all Divinities and all Vedas.—At the several sacrificial performances, if the Sacrifice happen to become defective on any point relating to and on account of the Ṛk-Text, one should offer an oblation into the Gārhapatya fire, saying ‘Bhūḥ svāhā’;;—this is the extraction for the Defect.—How so ?

—Thus—this is an adverbial clause.—through the essence of the Ṛk-verses and the virility of the Ṛk-verses, one makes up the defect in the Sacrifice ;—i. e. heals up the wound that had been inflicted upon the Sacrifice, in relation to the Ṛk.—(3–4).

TEXT—If the Sacrifice becomes defective in connection with the Yajus, one should offer an oblation into the Dakṣiṇāgni, saying ‘Bhuvah svāhā’, and thus, through this essence of the Yajus Texts, and through the virility of the Yajus-texts, one makes up the defect of the Yajus-texts in the sacrifice.—(5)

If the sacrifice becomes defective in connection with the Sāma, one should pour an oblation into the Āhavanīya Fire, saying ‘Svah svāhā’. Thus through the essence of the Sāma-verses, and through the virility of the Sāma-verses one makes up the defect of the Sāma-texts in the sacrifice.—(6)

BHĀṢYA—If there be any defect related to, or caused by, the Yajus,—one should offer an oblation into the

218

CHĀNDOGYA UPANIṢAD [ IV. xvii. 8—

Dakṣiṇāgni, saying ‘Bhavah svāhā’ :—similarly, when there is a defect due to Sāma, one should pour an oblation into the Āhavanīya fire, saying ‘Svāḥ svāhā’. In this way, as before, he makes up this defect in the Sacrifice.

When there is a defect due to the Brahman-Priest (as described above), one should offer three oblations into the three fires, pronouncing the three Vyāḥṛtis (Bhūḥ, Bhuvah and Svaḥ) ; as such a defect would be a defect relating to all the three Vedas,—as declared in the Vedic Text—‘Now whereby is Brahman-hood attained? By means of the science of the three Vedas!’.—Or (if this is not found satisfactory) some other law will have to be found for rectifying the defect due to the Brahman-Priest.—(5-6).

TEXT—Just as one would join gold by salt, silver by gold, tin by silver, lead by tin, iron by lead, wood by iron, and wood by leather :—(7)

So does one make up the defect in the Sacrifice by the virility of these regions, of these divinities and of the science of the three Vedas,—That sacrifice verily becomes well-healed up where there is a Brahman-Priest knowing this.—(8)

BHĀṢYA—Just as one would join gold by salt, i. e. by Borax and such other salts, which serve to soften the hard gold-pieces,—silver by gold,—silver, which is otherwise unjoinable, becomes joined by gold ;—Tin by silver—lead by tin,—iron by lead,—wood by iron,—and wood by leather-bandages—in this same way one makes good the defect in the Sacrifice, by the virility—i. e. force, called Essence—of the said Regions, Divinities and the Science of the three Vedas.—That sacrifice verily becomes well-healed up.—just as a sick patient becomes healthy through an expert physician,—so does that Sacrifice become,—which sacrifice?—That sacrifice at which there is a Brahman-Priest knowing this.

–IV. xvii. 10] PHILOSOPHY OF THE FIRES 219

Brahman-Priest knowing this—i. e. who knows the expiatory rite, by means of the Vyāhrtis.—(7–8).

TEXT—That Sacrifice indeed is ‘ North-sloping ’ where there is a Brahman-Priest knowing this. It is in reference to the Brahman-Priest knowing this that there is the saying that ‘Wherever it fails, there he goes’.—(9)

BHĀṢYA—Further, that sacrifice is ‘ North-sloping ’— rising towards the South,—i. e. it becomes the means of reaching the Northern Path,—where there is a Brahman-Priest knowing this ; that there is this saying—eulogising the Brahman-Priest—‘ Wherever it—the action, Sacrifice—fails i. e. from whatever part of the Priests the Sacrifice suffers harm, becomes defective—that defect of the Sacrifice he heals up by means of the expiatory Rite,—and there he goes,—i. e. he protects the Sacrifice.—(9).

TEXT—The silent Brahman is the one priest who protects the performers, like the Mare. The Brahman-Priest who knows this protects the Sacrifice, the Sacrificer, and all the priests. Hence one should have as Brahman Priest only one who knows this,—not one who knows this not,—yea, knows it not—(10).

BHĀṢYA—The silent Brahman—called ‘ Mānava ’ because he has taken the vow of silence, or because he is possessed of right knowledge,—is the only one priest who protects the performers,—just as the Horse protects its rider.—The Brahman-priest who knows this protects the Sacrifice, the Sacrificer, and all the priests—by removing the defects caused by them. Inasmuch as the Brahman should be so learned one should have as Brahman one who knows the Vyāhrtis and other details described above,—and never one who knows not this.—The repetition is meant to indicate the end of the Discourse.—(10)

End of Section (17) of Discourse IV

End of Discourse IV.

DISCOURSE V

THREE PATHS FOR HOUSEHOLDERS

Section (1)

BHĀṢYA—The Northern Path has been described above—as following from the knowledge of the Philosophy of Brahman with Qualification. Now in Discourse V, the Text is going to describe the same Path as relating to the House-holder knowing the Philosophy of the Five-fires, and also to such ascetics as are imbued with faith and are steeped in other philosophies ;—and after having done this, it is going to describe another (second) Path, the Southern one, which falls to the lot of those who merely perform Rites (without a knowledge of the Philosophy underlying them),—this second path lying through smoke and other things, and leading to rebirth.—Then again, a third Path is going to be described, which is still more pain-ful,—the way of the ordinary world ;—this being described for the purpose of creating disgust (in the mind of the pupil) against worldliness.

Breath (Prāṇa) is superior to Speech and the other organs ; in several places above, this Breath has been spoken of,—e.g., in the text ‘ Breath (Prāṇa) is the absorbent ’ (IV-3-3). The question that arises is—“ In what way is Breath superior to Speech and the rest, when they are all found to be functioning collectively ? In what way too is this Breath to be meditated upon ?”—It is with a view to answer the first of these questions that the Text proceeds to declare the superiority of Breath :—

TEXT—‘ Om ! One who knows the Oldest and the Best himself becomes the Oldest and the Best.—Breath indeed is the Oldest and the Best.—(1)

220

-V. i. 3 ] NORTHERN PATH FOR HOUSEHOLDERS

221

BHĀṢYA—Any one who knows the Oldest,—the first in point of āge,—and the Best—superior in qualities,—himself becomes the Oldest and the Best.—Having tempted and attracted the attention of the listener by mentioning the reward, the Text declares—Breath indeed is the Oldest,—in point of age, among Speech and the rest : As a matter of fact, while the man to be born is still in the womb, the functioning of Breath appears before that of Speech and the rest, and it is through the function of the Breath that the foetus grows,—and the functioning of the organs of Speech and the rest appear only when, later on, the constituent elements of the eye and other organs take shape ; thus Breath is the Oldest in age.—As regards Breath being the Best, that is going to be explained later on ( under Text 12 ), by means of the example of the 'Spirited House.'—Thus the conclusion is that in this Body—which is an aggregate of causes and effects—Breath is the Oldest and the Best.—(1)

TEXT—One who knows the Richest, becomes the Richest among his own people.—Speech indeed is the Richest.—(2)

BHĀṢYA—One who knows the 'Vasiṣṭha'—which may mean 'the best of coverers' or the 'Richest',—himself becomes the Richest among his people,—his relations.—Question—" Who then is the Richest ?".

Answer:—Speech indeed is the Richest ; people who are good speakers suppress others and also become the Richest ; hence speech is the Richest.—(2)

TEXT—One who knows firmness becomes firm in this world, and also in the other.—The Eye is indeed firmness.—(3)

BHĀṢYA—One who knows firmness becomes firm in this world, and also in the other—higher one.

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CHĀNDOGYA UPANIṢAD

[ V. i. 6—

Question :—"What is firmness ?"—

Answer :—The Eye indeed is firmness :—When a man sees with his eyes, then alone does he remain firm on even as well as on uneven ground ; hence the Eye is firmness—(3)

TEXT—One who knows Prosperity—for him all desires prosper, divine as well as human.—The Ear indeed is Prosperity.—(4)

BHĀṢYA—One who knows Prosperity, for him all desires, human and divine, prosper.

Question :—"What is Prosperity ?"

Answer :—The Ear indeed is Prosperity. It is through the Ear that the Vedas and their meaning are learnt, and hence Rites are performed, whence desires become fulfilled ; thus, being the cause of the prosperity or fulfilment of desires, the Ear indeed is Prosperity.—(4)

TEXT—One who knows the Home becomes the Home of his People :—Mind indeed is the Home.—(5)

BHĀṢYA—One who knows the Home becomes the Home,—i.e. the support—of his people.

Question :—"What is that Home ?".

Answer :—Mind indeed is the Home. It is the Mind that is the 'Home', the support, of all those objects that are presented in the form of Perceptions, by the sense-organs for being experienced by the Enjoyer. Hence, it is said that Mind indeed is the Home.—(5)

TEXT—Now, the five sense-organs quarrelled among themselves, as to who was superior,—saying 'I am superior', 'I am superior'.—(6)

BHĀṢYA—Now, the sense-organs—possessed of the qualities described above,—quarrelled among themselves—as to

—V. i. 9] NORTHERN PATH FOR HOUSEHOLDERS

223

who was superior—and spoke much against each other,—

saying ‘I am superior, I am superior’.—(6)

TEXT—The sense-organs, having gone to Prajāpati,

their Father,—said to him—‘Sir, who is the best amongst

us ?’. He said—to them—‘He on whose departure the

body becomes worst,—that amongst you is the Best’.—

(7)

BHĀṢYA—Thus quarrelling among themselves, each

desirous of ascertaining his own superiority,—they went to

Prajāpati, their Father,—creator,—and said—‘Sir, amongst

us, who is best,—superior in qualities ? ’;—this is what

they asked him.—The Father said to them—‘Amongst you,

he on whose departure the Body becomes worst ;—the body

is bad enough even when the man is alive, and when life

is extinct, it becomes still worse,—a corpse, untouchable—

he is the best amongst you.’ Desiring to avoid giving pain

to any one of them, He gave his answer in this indirect

manner.—(7)

TEXT—Speech went out ; and having stayed away

for a year it came back and said—‘How have you been

able to live without me ?’.—‘Just like the dumb, not

speaking, but breathing with the Breath, seeing with

the Eye, hearing with the Ear, and thinking with the

Mind’.—Then Speech went in.—(8)

The Eye went out ; and after having stayed away

for a year, it came back and said—‘How have you been

able to live without me?’—‘Just like the blind, not see-

ing, but breathing with the Breath, speaking with the

Speech, hearing with the Ear, and thinking with the

Mind.’—Then the Eye went in.—(9)

The Ear went out ; and after having stayed away

for a year, it came back and said—‘How have you been

able to live without me ?’.—‘Just like the deaf,—not

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[ V. i. 12—

hearing, but breathing with the Breath, speaking with

the Speech, seeing with the Eye and thinking with the

Mind'.—The Ear went in.—(10)

The Mind went out ; and after having stayed away

for a year, it came back and said—‘How have you been

able to live without me ?’—‘Just like infants without

minds,—breathing with the Breath, speaking with the

Speech, seeing with the Eye and hearing with the Ear'.

—The Mind went in—(11)

BHĀṢYA—The sense-organs having been told as

above by their father, Speech went out,—departed from the

body. Having gone out, it stayed away for a year,—desisting

from its function ;—then having come back, it said to the

other organs—How—in that manner—did you live without

me ?—That is, how did you manage to sustain your life

without me ?'.—They said—‘Just like the Dumb etc.,

etc.—Just as in the world, dumb persons do not speak,

and yet they live.—How so ? Breathing with the Breath,

seeing with the Eye, hearing with the Ear, thinking

with the Mind ;—i. e. carrying on the functions of all other

organs (except Speech) ;—in this manner we lived.'—Thus

having understood that it was not the best among the

organs, Speech went in,—i. e. again became engaged in its

own function.—The rest is as before in what follows—The

Eye went out, the Ear went out, the Mind went out etc.,

etc.:—Just like infants, without minds,—i. e. with their

minds still undeveloped.—(8–11).

TEXT—Now, the Breath, on going to depart, uproot-

ed the other organs, just as the fine horse would uproot

the pegs to which it is tethered.—They gathered round

him and said, ' Hail ! Prosper, Sir, you are the Best

amongst us ; do not depart '.—(12).

BHĀṢYA—Speech and the rest having been thus tested,

—now Breath,—the Principal Breath—on going to depart ;—

V. i. 13] PHILOSOPHY OF THE BREATHS 225

just as it evinced a desire to go out,—what did it do ?—just as in the world,—a fine horse—a spirited horse—on being struck with the whip by the rider desirous of fastening it,—would uproot—tear out—the pegs to which it is tethered,—in the same manner, Breath uprooted—tore up—the other organs, Speech and the rest ;—thereupon, these organs, having become thus uprooted and hence unable to remain in their places,—gathered round him—the Principal Breath,—and said to him—‘ Hail, Sir, prosper ;—be our master ; because amongst us, you are the Best ; and please do not depart—from this body.’—(12).

TEXT—Then Speech said to him—‘ As I am the richest, you are that richest’.—Then the Eye said to him—‘ As I am firmness, you are that firmness !.—(13).

Then the Ear said to him—‘ As I am prosperity, you are that prosperity ’.—Then the Mind said to him—‘ As I am the home, you are that home.’—(14).

BHĀṢYA—Speech and the rest, establishing, by their action, the superiority of Breath, said to him—making offerings to him like the people to their King.—“What did they say ?—Speech said—‘ As I am the richest,—‘ as ’ is an adverb, the meaning being that the quality of richness by which I am the richest,—by that same quality of richness you are the richest ; that is, you are endowed with that quality ’.—or the term ‘ that ’ (that) also may be taken as an adverb ; the sense being that ‘ the quality of Richness is really due to and belongs to yourself, and it was in sheer ignorance that I regarded it as mine’. The same interpretation may be applied to the others,—Eye, Ear and Mind—also.—(13–14).

TEXT—And people do not call them ‘ Speeches ’, ‘ Eyes ’, ‘ Ears ’, ‘ Minds ’; they call them ‘ Breath ’; for Breath indeed is all these.—(15).

C. U. 15

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[ V. i. 15—

BHĀṢYA—This text contains the assertion of the

Veda-Text itself. What is meant is as follows :-What

Speech and the rest said to Breath was quite right. Because,

in the ordinary world, people- ordinary men or persons-

versed in the Scriptures do not call Speech and the other

sense-organs as 'Speeches', or 'Eyes' or 'Ears' or

'Minds'; they call them 'Breaths'. Because all these

sense-organs, Speech and the rest, are Breath, therefore

what Speech and the rest said to the Principal Breath was

quite right.—This has been said in the text for the purpose

of summing up the contents of the Section.

Objection—"How can all this be right and proper ?

As a matter of fact, it is only persons, who are conscious

beings, who quarrel among themselves for superiority.—

Secondly, excepting Speech, it is not possible for any other

organ among the Eye and the rest to speak out.—Thirdly,

their departure from the body, re-entry into it, coming to

Brahmā, eulogising of l`reath,—none of this can be possible.

Answer—It is a fact established on the strength of the

scriptures that Speech and the other organs are conscious,

through being presided over by conscious deities,—just in

the same way as the fact of fire, earth and the rest being

conscicus is well recognised.—If it be argued that "this

would be contrary to the doctrine of the logicians, as it

involves the presence of several conscious beings in our

body",—then our answer is that it is not so; because they

posit God as the 'Operative cause' (of the world). Those

logicians who admit the existence of God, hold that the

functioning of all 'internal' causes and effects as the Mind

and the rest, as also of all 'external' things like Earth and

the rest,—is invariably due to their being presided over by

God,—just as the moving of the chariot and the other

things is due to its being operated upon by a conscious

-V. i. 15] PHILOSOPHY OF THE BREATHS

227

person.—As for ourselves (Vedāntins), even though we regard Fire and the rest as endowed with consciousness, we do not regard them as the experiencer of what is occurring in the body; what we hold is that all these entities (Fire and the rest) are made up of so many causes and effects,—they are the diverse forms of the one deity ‘Breath’ (Prāṇa), and serve as prototypes of the millions of manifestations spiritual, material and divine ;—and God is posited by us only as the controller of these (not their Operative cause) :—‘ Without hands and feet, He runs and holds, without eyes, He sees and without ears, He hears’ and so forth (S'vetā-Upa. 3.19). The followers of the S'vetāshvatara have also the following texts bearing upon this subject—(a) ‘ Look upon Hiranyagarbha being born’, (S'vetā—Upa. 4.12) (b) ‘First of all He created Hiranyagarbha’ (S'vetā—Upa. 3.4 ).—As for the enjoyer, experiencer, who is related to the rewards of deeds done, he is the Jīva (the Corporeal Self) in the Body, and this is different from the said God (the controller),—as we shall explain later on.

As for the dialogue among Speech and the other organs that we have in the present context,—it is an imaginary one, set forth for the purpose of establishing the superiority of Breath, by means of negation and affirmation. In the ordinary world, when people quarrel among themselves, regarding their relative superiority, they go over to some person who is able to judge of the qualities of men and ask him—‘ Who amongst us is the best, in point of qualifications ’.—and he says in reply—‘ Each one of you separately go and do such and such an act ; he amongst you who succeeds in doing it is the best ’ ; and on this they go ahead and betake themselves to the act suggested. and ascertain the superiority of one or the other, through their success or otherwise at the said performance.—This same proce-

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[ V. ii. 1—

dure the S'ruti has asserted in the present context as,

having been adopted by Speech and the other organs. If

this had not been done, how could even the learned person

realise the superiority of Breath on the basis of the fact

that from among Speech and the rest, while life is found to

remain even on the departure of the others, but not on the

départure of Breath? To the same end is the following

text of the Kauṣītakins —' Bereft of speech, man lives,—we

see dumb persons ; bereft of eyes, man lives,—we see the

blind ; bereft of ears, man lives,—we see the deaf ; bereft

of mind, man lives, we see infants; with arms cut off,

man lives ; with legs cut off man lives etc., etc. (Kauṣītakin-

Upa. 3.3.)

End of Section (1) of Discourse V.

SECTION (2)

TEXT—He said—' What shall be my food ?'—They

said—'Whatever there is, from dogs to birds'.—This

is the food for—Breath ; 'Ana' is his distinct name.—

For one who knows this, there is nothing that is

not-food.—(1)

BHĀṢYA—He—the principa Breath—said—' What

shall be my food ?'—Having imagined Breath to be the

questioner, the Text imagines Speech and the rest to be the

persons answering the question—' Whatever in this world is

known as food,—from dogs,—i. e. including dogs,—to birds,—

including birds—the food of all living beings,—that will be

your food,—so said Speech and the rest. Everything is

food for Breath, Breath is the eater of all food,—in order

to inculcate these truths, the text turns aside from the

telling of the story, and makes an assertion of its own :—

This—i. e. whatever food is eaten by living beings in the

world,—is food for Breath,—i. e. it is all eaten by Breath

-V. ii. 2] PHILOSOPHY OF THE BREATHS

229

alone.—‘Ana’ is the distinct name, of Breath,—as indicating the character of permeating through all forms of activity. The addition of the prefix ‘pra’ (to ‘ana’, thus making up the term ‘Prāna’,) would only serve to express some special feature of activity ; thus the text pronounces the name of the Eater of all foods—‘Ana’ is the distinct name—the direct connoter—of the Eater of all foods.

For one who knows this—all that has been said regarding Breath,—that ‘I am Breath subsisting in all living beings, the Eater of all foods’,—for such a one, there is nothing,—that can be eaten by living beings,—that is not-food ; that is, all edibles become food for him ; and the reason for this lies in the fact that the man knowing this is Breath itself ; as says the text, beginning with the words ‘He rises out of Breath, he sets in Breath’, and concluding with the words ‘from a person knowing this does the sun rise and in him does he set’.(Bṛhadā. Up. 1.5.23).—(1).

TEXT--He said—‘What shall be my clothing?’—they said—‘Water’.—Hence it is that when going to eat, people cover it, before as well as after, with water. He thus becomes the obtainer of clothing and does not remain naked.—(2)

BHĀṢYA—He—Breath—said—again : The conversation, as before, is purely imaginary.—‘What shall be my clothing ?—Speech and the rest replied—‘Water’.—Inasmuch as water is the clothing of Breath, when learned Brāhmaṇas are going to eat,—i. e. while going to eat and after having eaten,—they do this ;—what?—Both before and after eating, they cover the Breath with water, which takes the place of clothing ;—i. e. they provide covering for the Principal Breath. He thus becomes the obtainer of clothing,—i. e. obtains clothing ; and does not remain naked. As by obtaining clothing he would naturally cease to be

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[ V. ii. 2—

naked, the addition of the phrase 'does not remain naked'

should be understood to mean that he becomes supplied

with the upper clothing also.

The sipping of water that is done when one is going to

eat and after one has eaten is known to be for the purpose

of purification ; hence what is said in the present text

should be taken to mean only that the water thus sipped

should be looked upon as the 'clothing ' of Breath.—The

phrase ' covers it up with water ' does not enjoin any other

water-sipping apart from the two well-known ones. Just as

when ordinary people eat food and it is said that 'it is the

food for Breath', what is meant is only that the food should

be looked upon as being for Breath. The question and

answer in both cases being similar—'What shall be my food?—What shall be my clothing?'—If a fresh water-

sipping were regarded as enjoined here directly for its own

sake,—(as an independent act by itself) then the statement of

all food being for Breath would have to be regarded as an

actual injunction, meaning that ' all things should be eaten

—even insects etc.' (which is absurd). And as in both

cases the question and answer are exactly alike, it is clear

that in both cases the things mentioned are to be regarded

—known. looked upon—as 'food' and 'clothing'; and it

would not be right to adopt the 'half and half method' of

interpreting (and taking the fresh statement, regarding food,

as laying down the viewing of things in a certain way, and

the second statement, regarding clothing, as an actual direct

injunction of an independent water-sipping).

As for the argument that "the well-known water-sipping

cannot serve both the purposes—that of purifying, and that

of saving Breath from being naked "—we do not say that

the water-sipping is for both these purposes, What we do

asserts that the water that is used for the purificatory

sipping should be looked upon as the 'clothing' for Breath.

—V. ii. 3 ] PHILOSOPHY OF THE BREATHS

231

So that the urging of the objection that 'the water-sipping

cannot serve both purposes' is highly unreasonable.—It

might be argued that "the assertion may be taken as enjoin-

ing a fresh water-sipping (apart from the two well-known

ones), for the purpose of supplying clothing to Breath, and

the other statement regarding Breath not remaining naked

may be taken as laying down that it should be looked

upon as such'"—But this cannot be right ; as the text is for

the purpose of making known what is the 'clothing'—and

if this was taken as enjoining fresh water-sipping for the

providing of clothing,—and there were also the other in-

junction of looking upon it as such,—then this would involve

syntactical split :—and further, there is no authority for the

view that the water-sipping is for that purpose and also for

another.—(2)

TEXT—Satyakāma-Jābāla, having expounded this to

Gośruti-Vaiyāghrapadya, said—'If one were to say this

to a dry stump, branches would shoot forth and leaves

would sprout up from it'.—(3)

BHĀṢYA—This philosophy of the Breath is now

eulogised.—In what "way?"—This—philosophy of the

Breath—Satyakāma-Jābāla—having expounded to Gośruti—

by name,—the son of Vyāghrapada, said—something more, in

the shape of the following—'What was it that he said?'

Answer :—If one—conversant with the Philosophy of

the Breath—were to say—expound—this Philosophy of the

Breath—to a dry stump, branches would shoot forth, and

leaves would sprout out ; what would it not do to a living

man? '—(3)

BHĀṢYA—The text next proceeds to describe the rite

called the 'Mantha' (Mash), to be performed by one who

knows the aforesaid Philosophy of the Breath,—

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CHĀNDOGYA UPANIṢAD

[ V. ii. 4—

TEXT—If one desires to attain the Great, then,

naving become initiated on the Moonless Day, he

should, on the night of the Fullmoon, stir-up with

curd and honey, the mash of all herbs, and then offer-

elibration of clarified butter into the fire, saying—' Svāhā

to the Oldest and the Best '—and throw the remnant

into the Mash.—(4)

BHĀṢYA—Now, after this, if one desire to attain the

Great—i.e. if one wishes to reach greatness,—then,

for him, the following rite is prescribed:—As a matter of

fact, when there is Greatness, Prosperity comes,—and

to the prosperous man, wealth comes as a matter of

course ;—this enables him to perform Rites, and thence to

pass on either to the path of the Divinities or to the

path of the Fathers :—it is with a view to this ulterior

motive that the man desires greatness, and it is for this

purpose that the Rite has been prescribed,—not for one

who desires merely the pleasures desired from the objects

of sense.—For this person, the time and other details are

prescribed as follows:—On the Moonless Night, having

become initiated,—i.e. having kept, like the initiated

person, such penances and observances as sleeping on

the ground, telling the truth, celibacy and the like ;—it

is not meant that he should perform all the detailed

rites that have been prescribed for the formal Initiatory

Rite ; that such cannot be the meaning follows from the

fact that the Rite of the Mash is not a ' modification ' of

the Initiatory Rite (and it is only a Modification that takes

in all the details of its prototype) ;—in fact, according to

another text to the effect that ' He keeps the observances

of the Upasad ', (Br̥hadā-Upa—6.3.1) the man in question

has to keep the penance of living on milk only as a means

of purification.—On the night of the Fullmoon, he proceeds

with the Rite: Having collected, to the best of his

–V. ii, 6] PHILOSOPHY OF THE BREATHS

233

capacity, small quantities of all the herbs—both cultivated

and wild,—having cleaned them of all chaff, he should

make up a mash of all these without cooking them,—and

he should throw into it curd and honey,—in a vessel

made of Udumbara wood, shaped like Kamsa (goblet) or

a.Chamasa (cup), as laid down in another Vedic Text,—and

stir it up and keep it before himself :—then he should

offer an oblation of clarified Butter.—saying ‘Svāhā’ to

the Oldest and the Best’,—into the Āvasathya Fire, on the

spot prescrited for such offerings ;—and what may be

left attached to the ladle should be thrown as Remnant

into the Mash.—(4)

TEXT—Saying ‘Svāhā to the Richest’, he should

offer a libation of clarified Butter into the Fire and

throw the remnant into the Mash.—Saying ‘Svāhā’

to Firmness, he should offer a libation of clarified

Butter into the Fire and throw the remnant into the

Mash.—Saying ‘Svāhā to Prosperity’, he should offer a

libation of clarified Butter into the Fire and throw the

remnant into the Mash.—Saying ‘Svāhā to the Homa’,

he should offer a libation into the Fire and throw the

remnant into the Mash.—(5).

BHĀṢYA—The rest is as above. Having offered the

libations ‘to the Richest’, to ‘Firmness’, ‘to Prosperity’

and ‘to the Homa’:, he should throw the remnant, each

time, into the Mash.—(5)

TEXT—Then, moving away and holding the Mash

in his hands, he recites—‘ Thou art Ama by name, as

all this rests with thee. He is the Oldest and Best, the

King and Sovereign. May he lead me to the oldest age,

to the best position, to kingship and to sovereignty !

May I be all this.’—(6)

BHĀṢYA—Then moving away,—having gone away a

little, from the Fire,—holding the Mash in his hands, he

234

CHĀNDOGYA UPANIṢAD

[V. ii. 7—

recites the following Mantra—‘Amo nāmāsi amāhite etc.,

etc.’:-‘Ama’ is a name of Prāṇa (Breath);-it is through

food that Breath functions in the body; hence the substance

in the Mash, being the food for Breath, is eulogised as

Breath itself—‘thou art Ama by name’.—“How ? ”-“Because

all this rests with thee; i. e. because the whole of this world

rests with thee as representing Breath.—This Mash, being

Breath, is both the Oldest and the Best ; and for this reason,

He is also the King—effulgent—and Sovereign—i. e. the

lord and protector of all ;-may he—the Mash representing

Breath,—lead me to the host of all his own qualities, in the

shape of the oldest age and the rest ; and may I,—like

Breath--be all this—in the world.’-The particle ‘iti’

indicates the end of the Mantra to be recited.—(6)

TEXT—Then he eats with this verse, foot by foot :

saying ‘We pray for that related to the Progenitor’, he

eats ;-saying ‘We are the food of the Deity’, he eats ;

—saying ‘the best and the all-sustaining’, he eats ;-

saying ‘we quickly meditate upon the divine’, he drinks

up all—Having washed the goblet or the cup, he lies

down behind the fire, on a skin or on the ground, in

silence, undisturbed.—If he should see a woman, he

should know that his business has succeeded.—(7)

BHĀṢYA—Then,—after this,—he eats with this—the

following verse, foot by foot ; i. e. he eats one morsal with

each quarter of the Mantra.—That—Eating—related to the

Progenitor—the source of all,—this is meant to include the

Breath and the Sun together into one entity ; we pray for—

ask for—the Mash of the Sun ; the sense being that ‘by

eating this food related to the Sun, we shall attain the form

of the Sun.’—‘Of the deity’,—this is to be construed with

‘Savituh’ (of the preceding quarter).—the best,—the most

superior of all foods,—all-sustaining—sustaining the entire

—V. ii. 8] PHILOSOPHY OF THE BREATHS 235

universe,—very sustaining in its properties,—all this qualifies 'food'.—'Quickly—speedily—of the divine, i. e. the

form of—the divinity, the Sun,—we mediate upon'; 'being embellished with the particular kind of food and having

our souls purified.'—Or the meaning may be that 'Having performed a Rite for the obtaining of that greatness which

is a source of prosperity, we meditate upon it.'—Having said this, he drinks up all,—i. e. all that remains of the

Mash attached to the goblet.—Having washed the goblet or the cup,—i. e the vessel of Udumbara wood, shaped like the

goblet or the cup,—having drunk it off and washed his mouth', he lies down behind the fire—with his head towards

the East—either on a skin or on the bare ground,—in silence— undisturbed—i e. so peacefully as not to be disturbed by

women or by evil dreams,—with mind calm and collected ;

in this condition, if he should see—i. e. dream of—a woman,—then he should know that his business has succeeded.—(7)

To this same effect there is the following verse—

TEXT—If during the performance of prospective Rites, one should see a woman in his dreams,—he should recognise success,—yea, in such dream-vision'.—(8)

BHĀṢYA—To this same effect there is the following verse—mantra.text :—'If during the performance of prospective rites, one should see a woman,—either during dream-vision, or at the time of sleeping—he should recognise success;

—that is, he should understand that the results desired of those Rites will surely be accomplished,—in such dream-vision.—i. e., if he has had such excellent dreams as that of a woman.—The repetition is meant to indicate the end of the Rite (of the Mash).—(8)

End of Section (2) of Discourse V.

236

CHĀNDOGYA UPANIṢAD

[ V. iii. 2—

SECTION (3)

BHĀṢYA—For the purpose of creating a feeling of

Disgust in the minds of persons seeking for Liberation, it is

necessary to describe the process of Births and Deaths—

relating to the whole world—from Brahma down to the

tuft of grass. This is what the text proceeds to do by

means of an anecdote :-

TEXT—It is said that S'vetaketu—Āruneya came to

the Assembly of the Panchālas.—Pravāhana-Jaibali

asked him—‘ Boy, has thy father taught thee ?’—‘ Yes,

Sir’.—(1)

BHĀṢYA—‘ Ha’ indicates that the story is well-known.

— S'vetaketu—by name—Āruneya—the son of Āruni who

was the son of Āruna—came to the Assembly of the Pāncāla-

country ;—when he came there, Pravāhana—by name—

Jaibali—the son of Jibala—said—‘ O Boy, has thy father

taught thee ?’—That is, hast thou been properly educated

by thy father ?’—Being thus asked, the boy answered—

‘ Yes, Sir,’ meaning thereby that ‘ I have been properly

educated ’.—(1)

TEXT—‘ Dost thou know where people go to from

here ?’—‘ No, Sir’.—‘ Dost thou know how they come

back ?’—‘ No, Sir?.—‘ Dost thou know the diverging

point between the two paths.—the Path of Divinities

and the Path of the Fathers ?’—‘ No, Sir, ’—(2)

BHĀṢYA—Pravāhanas aid to the Boy—‘ If thou hast

been properly educated, dost thou know where—what

upper regions—people go to from here—from this world—

Dost thou know this ? ’—The other replied—‘ No, Sir, I

know not what you ask. ’—‘ Then, dost thou know how —in

what manner—they come back ?’—‘ No, Sir,’—he answered

—‘ Dost thou know the diverging point—that point from

which they diverge, after having gone together at the start

-V. iii. 4 ] PROCESS OF BIRTH-REBIRTH 237

-between the two paths, the path of the Divinities and the path of. the Fathers-for people who proceed on those paths ?'-' No sir,'-(2)

TEXT-' Dost thou know why that other region is not over-filled ?'-' No, Sir,'-' Dost thou know how, at the fifth libation, the Water comes to be called Man ?'-' Indeed, Sir, no.'-(3)

BHĀSYA-' Dost thou know why-for what reason-that other world-connected with the Fathers-from where they come back,-is not overfilled with people going there ?'- ' No, sir,'-he answered.-' Dost thou know how-by what process-at the fifth libation-at the offering of the libation which is fifth in number,-the water-that produced by the libation and also that which makes up the libation,-comes to be called ' man ';-the water that forms the sixth libation and is offered as such comes to have ' Purusa ' (Man) as its name ; that is, they come to be expressed by the term 'Man',-i. e. they attain this title of 'man'.-Thus questioned, the Boy replied-' Indeed, Sir, no-I do not know anything of this.'-(3)

TEXT-' Then, why didst thou say thou hadst been properly educated ? One who does not know these things,-how could he declare himself to be properly educated ?'-Thus discomfited, he came over to his father's place, and said to him-' Sir, without having educated me, you said you had educated me.'-(4)

BHĀSYA-' Thus, being wholly ignorant, why didst thou say that thou hadst been properly educated ? One who does not know these things-that I have questioned about-how could he declare himself-in an assemblage of learned men-to be properly educated ?'-S'vetaketu, being thus discomfited-quelled-by the King-came over to his father's place,-and said to him-to his father-' Without having

238

CHĀNDOGYA UPANIṢAD

[ V. iii. 6—

educated me—without having accomplished my education—

you said—at the time of my ‘Return’ (complētion of

study )—you had educated me ?—(4)

TEXT—‘ That fellow of a Kṣattriya asked me five

questions, and I could not answer any one of them’—

The father said—‘As you told me these questions, I

myself do not know any one of them ; if I had known

these, why should I not have told you ?’—(5)

Then Gautama came over to the King's place ; and

when he reached there, the King received him with due

honours. In the morning he went over to the King

when he was in the Assembly.—The King said—‘ O

revered Gautama, please ask for some such boon as per-

tains to wealth connected with human beings.’—He

replied—‘ O King, let the wealth connected with human

beings rest with thyself ; speak to me the same speech

that thou spokest to my boy’.—He became per-

turbed.—(6)

BHĀṢYA—‘ Because that fellow of a kṣatriya—one who

has Kṣatriyas for his relatives, but is himself ill-behaved,

he is only a fellow of a Kṣattriyⁿ,—asked me five ques-

tions,—questions five in number,—and of these questions,

I could not answer any one,—could not determine what the

sense of it was.’—The father said—‘ My Boy, as you

told me these questions—immediately on your arrival,—I did

not know any one of them,—that is, know me also to be

ignorant ; from the ir.dex of your own ignorance you may

infer my ignorance also.—How ?—Because of all these

questions, I do not know any one ; that is, just as, my dear,

you do not know these, so I too do not know these ; you

should not think of me otherwise. As to how it is to be

understood that I do not know the questions,—if I had known

these questions—why should I not have told you—my loved

-V. iii. 7] PROCESS OF BIRTH-REBIRTH 239

son, at the time of your 'Return' (completion of study)?'-Having said this, he, Gautama,—of the Gotra of Gautama—came over to the king's place—the place of Jaibali.—When Gautama reached there, the King received him with due honours. Having been thus received as a guest, Gautama lived there ; and next day, in the morning he came over to the King where he was in the Assembly.—or the word 'sabhāga' may stand for 'sabhāgah' as qualifying Gautama, [ not as 'Sabhāgē', qualifying the :King ],—the meaning being ' Gautama, who was duly worshipped, honoured, by the other people-in the Assembly, came to the King.'—To Gautama, the King said—' O revered Gautama, please ask for some such boon—fulfilment of such desire,—as pertains to wealth—such as landed property and the like,—connected with human beings.'—He, Gautama—said : ' O King, let the wealth connected with human beings rest with thyself ; speak to me the same speech—consisting of true questions—thou spokest to my boy—my son.'—Being thus addressed by Gautama, the King became perturbed;—as to how he could do what he was asked to do.—(5-6)

TEXT—He commanded him—'Stay here for a long time.' Then he said—'As regards what you said to me, O Gautama, before you, this philosophy never went to Brahmanas ; it is for this reason that, among all people, it was only with the Kṣattriya that the teaching of this rested.'—Then he spoke.—(7)

BHĀṢYA—Becoming perturbed, the King.—thinking that the request of the Brāhmaṇa could not be denied and the philosophy must be expounded to him, commanded—him—Gautama—'Stay here for a long time.'—Inas much as the King had, at first, declined to accede to the Brāhmaṇa's request, and subsequently ordered him to stay

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CHĀNDOGYA UPANIṢAD

[V.iii. 7—

for a long time,—he apologises to the Brāhmaṇa, explaining

the reason for his conduct. He—the King—said,—‘Though

you are a Brāhmaṇa knowing all philosophies and sciences,

—as regards what you said to me, asking me to expound to

you the speech propounding the philosophy,—because you

did not know it,—know now that there is something to be

said on this subject, as to how, before you, this philosophy

never went to Brāhmaṇas,—and the Brāhmaṇas never taught

this philosophy,—this is a fact wellknown among the

people ;—and it is for this reason that, in former days, among

all people it was only with the Kṣattriya—with persons

belonging to the Kṣattriya caste—that the teaching of this—

instructing pupils in this science—rested uptil now ; this

Philosophy has been handed down by unspoken tradition

among Kṣattriyas only ; and yet I am going to expound it

to you ; and after it has been imparted to you, it will go to

the Brāhmaṇas. Thus then, what I said to you—for that

you will please pardon me.—Having said this, he spoke to

him—the King expounded to him the philosophy.—(7)

End of Section (3) of Discourse V.

SECTION (4)

BHĀṢYA—First of all, the Text disposes of the question

as to the Water coming to be called ‘man’ at the fifth

libation ; because after this has been disposed of, the

disposal of the other questions would be easier. The initial

proceedings of the two Agnihotra-libations have been thus

described in the Vājasaneyaka (Ṣatapatha Brāhmaṇa)—

‘There are these questions raised (in regard to the stages of

the libations)—(1) Starting up (of the libations, from this

world), (2) Movement (towards the other world), (3) Resting

of the libations, (when they have reached the other world),

(4) Satisfaction (on resting in their own substratum),

—V. iv. 1 ] PROCESS OF BIRTH-REBIRTH

241

(5) Returning (to this world), and (6) Rising (of man) towards this world.'—The answers too to these questions have been supplied in the same text, as follows :—‘ These two libations, on being offered, start up (1);—(2) then they enter the sky ; (3) they make the sky itself the Āhavanīya fire (the locus, the Resting place, of the libations),—they make Air the fuel, and the Rays, the white libation ;—

(4) they bring satisfaction to the sky ;—thence they start up, and as before, they bring satisfaction to Heaven ; (5) then they return and entering this world, and having brought satisfaction, (6) they enter the man ;—thence entering the woman,—it comes to rise towards the world.”—[Note:—The libations meant here are the Apūrva, the transcendental potencies created by the man's past deeds ; they surround the man and go out of the body along with his soul;—

through smoke and other things, they enter the sky ; etc., etc.,—says Ānandagiri].—In this text of the S'atapatha, what has been declared is only the process of the two libations ; while in the present text, the said process, consisting of the function of the transcendental potency set up by the Agnihotra, is divided into five parts—with a view to laying down the meditation of the said process as Fire, as leading to the attainment of the Northern Path :—

TEXT—‘ That world, O Gautama, is the Fire ; of that the Sun is the fuel ; the Rays are the smoke ; the Day is the flame ; the Moon is the embers ; the Stars are the sparks.’—(1)

BHĀṢYA—That world, O Gautama, etc., etc.,—When the evening and morning libations of the Agnihotra have been offered,—with such accessories as milk and the like,—with due faith,—fully equipped with the Āhavanīya Fire along with its fuel, smoke, flame, embers and sparks,—and accomplished by such active agencies as those of the Doer

C. U. 16

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CHĀNDOGYA UPANIṢAD

[ V. iv. 2—

and the rest,—they enter the Heavenly Region in their subtle form,—and are spoken of as 'water', on the ground of subsisting in Fire,—and also spoken of as 'faith', on the ground of their originating in faith ;—the locus of these libations is the Fire, and the other details relating to it are spoken of as 'fuel' and the rest.—The meditation also of the two libations as 'fire' and the rest, is indicated in the same manner.

That world, O Gautama, is the fire, the locus of the libation—just as, O Gautama, in this world (at the perform. ance of the Agnihotra) the Āhavanīya Fire is the locus of the libation ;—of this 'fire' named the 'Heavenly Region', the Sun is the 'fuel',—because it is only as illumined by the Sun that the other world shines,—hence, on account of this flaring up, the Sun is the samidh, 'Fuel'.—The Rays are the 'smoke',—because (they rise from the Sun), as smoke rises from the fuel ;—the day is the 'Flame',—because both have the common character of being bright and being brought about by the Sun ;—the Moon is the 'embers'—because it appears on the cessation of the day ; just as it is on the cessation of the flame that embers become visible :—The Stars are the 'sparks',—they are like parts of the moon, as sparks are of the embers, and also both have the common character of being besprinkled about.—(1)

TEXT—'In this Fire, the Deities pour the libation of Faith ; and from this libation comes out King Soma'.—(2)

BHĀṢYA—In this fire—as described above,—the deities, —i. e. the sacrificer's 'Breaths', in the form of Fire and the rest, from the view-point of the Deities,—pour the libation of Faith ;—the subtle elements of Water, in the form of the outcome of the Agnihotra-libations, which

—V. iv. 2] PROCESS OF BIRTH-REBIRTH 243

originated in Faith,—are what are called ‘faith’ in the present context ; that this is so is also indicated by the fact that water has been spoken of as a substance to be offered into the fire. in the question relating to ‘Water coming to be called Man at the fifth libation’; and it is also learnt from other texts that ‘Faith indeed is water, they begin with Faith and then proceed.’—This Faith, in the form of water, the Deities pour as libation into the Fire.—Out of this libation, comes out King Soma ;—the subtle element of water, subsisting in the Agnihotra-libations, spoken of as ‘faith’, enters the Heavenly Regions, produces their effect in the shape of the Moon, as the result of the two Agnihotra-libations ; just as (in the earlier Discourses of the Upaniṣad it has been described that) .he Essences of the flowers in the shape of Ṛk and other Vedas, brought up by the Bees in the shape of the Ṛk verse and the rest, produce in the Sun such effects as Fame and the rest, in the shape of the Red and other colours.—As for the sacrificers, the performers of the act (of Agnihotra) become resolved into the libations, being entirely absorbed in the contemplation of the libations —they become drawn in by the act in the shape of the Libations and subsisting in Faith, they enter the Heavenly Region and become Soma. It was for this purpose that they poured the Agnihotra-libations.—What is meant to be taught here primarily is the evolution of the Libation in the order of the Five Fires,—for the purposes of meditation ; and the progress of the sacrificers does not form the main subject of the teaching. This latter subject is going to be expounded later on, where it will be shown that ignorant persons go up by the path leading through smoke etc., and the wise ones go up by the Northern Path, through the influence of their knowledge.—(2)

End of Section (4) of Discourse V.

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CHĀNDOGYA UPANIṢAD

[ V. v. 2—

SECTION (5)

TEXT—The Deity Parjanya, O Gautama, is the Fire;

of that Air is the 'Fuel', the Cloud is the 'Soma', the

Lightning is the 'Flame', the Thunder-bolt is the

'Embers', and the Thunderings are the 'Sparks'.—(1)

BHĀṢYA—The Text now states the signification of

the second state of the Libation.—The Deity Parjanya,

O Gautama, is Fire :—Parjanya is the Deity presiding over

the accessories of rainfall.—Of that Fire, the Air is the

fuel ; as it is by Air that the Fire of Parjanya is enflam-

ed ; this is clear from the fact that Rain is found to follow

upon a preceding wind.—The Cloud is the smoke,—because

it is a product of smoke and also because it appears

like smoke.—Lightning is the Flame,—because both have

the common property of brightness.—The Thunder-bolt is

the Embers,—because both are hard or because both are

connected with lightning.—The Thunderings are the

Sparks, the term 'thunderings' stands for the rumblings

of thunder.—the thunderings are sparks because both

equally are spread over the clouds.—(1)

TEXT—Into this fire the Deities offer king Soma;

and from this libation comes Rain.—(2).

BHĀṢYA—As before,—into this fire the deities offer

king Soma; and from this libation comes rain.—Thus the

water named 'faith' having (as the result of the first

libation) developed into the form of Soma, reaches the second

stage, the Parjanya-Fire, and develops into Rain.—(2)

End of Section (5) of Discourse V.

SECTION (6)

TEXT—The Earth, O Gautama, is the Fire ; of that,

the Year is the Fuel ; Ākāś'a is the Smcke; Niģht is the

—V. vi. 2] PROCESS OF BIRTH-REBIRTH 245

Flame ; the Quarters are the Embers, and the Inter-mediate Quarters are the Sparks.—(1)

BHĀṢYA—The Earth, O Gautama, is the Fire etc., etc.—as before.—Of that—Fire named 'Earth'—the Year is

the Fuel ; it is only after developing throughout the year that the Earth becomes capable of producing Vrihi and

other grains.—Ākāśa is the Smoke ; because the Ākāśa appears to be rising out of the Earth just as smoke rises out

of the Fire. Night is the Flame ; as the Night resembles the Earth in not consisting of light, both being of the form

of Darkness ; just as the Flame resembles Fire (in point of brightness). The Quarters are the Embers, on the ground

of the common character of being calm. The Inter mediate Quarters are the sparks,—because both are insigni-

ficant.—(1)

TEXT—In that Fire, the Deities offer Rain ; out of that libation comes Food.—(2)

BHĀṢYA—In that Fire etc., etc.,—as before.—Out of this libation comes Food,—in the shape of Vrihi and other

grains.—(2)

End of Section (6) of Discourse V.

SECTION (7)

TEXT—'The Man, O Gautama, is the Fire,—of that, Speech is the Fuel,—Breath, the Smoke,—Tongue, the

Flame,—Eye, the Embers and Ear, the Sparks.'—(1)

BHĀṢYA—The Man, O Gautama, is the Fire ; of that Speech is the Fuel ; because it is by Speech that the man

becomes bright in his face ; a dumb person can never be so bright. Breath is the smoke ; because Breath goes

out of the mouth, just as smoke (goes out of the Fire), Tongue is the Flame,—because it is red.—the Eye is the

246

CHĀNDOGYA UPANIṢAD [ V. viii. 2—

Embers ; because both contain light.—Ear is the Sparks.—

because both are equally scattered about.—(1)

TEXT—In that Fire, the Deities offer Food ; out of

that libation is produced the Semen.—(2)

BHĀṢYA—The rest is as before. They offer food,—in

the form of Vrihi and other grains duly embellished and

refined. Out of that libation, Semen is produced.—(2)

End of Section (7) of Discourse V.

SECTION (8)

TEXT—‘The Woman, O Gautama, is the Fire ; of

that the Organ is the Fuel,—the Confabulation, the

Smoke,—the Vagina, the Flame,—the Penetration is

the Embers,—the Raptures, the Sparks —(1)

BHĀṢYA—The Woman, O Gautama. is the Fire. Of

that, the Organ is the Fuel; because it is by the organ

that fire is lighted for the purpose of procreation. The

Confabulation is the Smoke ;—because the Confabulation

proceeds from the Woman (just as smoke proceeds from

the fire). The Vagina is the Flame; because both are

red.—The Penetration is the Embers,—because of its

connection with Fire.—The Raptures—i. e., the ripples of

pleasure—are the Sparks ;—because they are small.—(1)

TEXT—‘ Into this Fire, the Deities offer Semen ;

and out of that libation is born the embryo.’—(2)

BHĀṢYA—Into this Fire, the Deities offer Semen ;

out of that libation is produced the Embryo. Thus, through

the gradual stages of the libation,—(1) Faith, (2) Soma,

(3) Rain, (4) Food, and (5) Semen,—the water has become

the Embryo. And, inasmuch as Water forms a con-

stituent of the libation, it is spoken of as the most

important of all,—hence the statement that ‘At the fifth

-V. ix 1] PROCESS OF BIRTH-REBIRTH 247

libation, Water comes to be called Man'.--Yet it is not

Water alone out of which Soma and the other Products

are produced;-nor again does Water exist, except in

its tripartite constitution ; even in the tripartite con-

stitution, (which applies to all the three Earth, Water and

Fire, which are compounds formed of themselves), we

have found special names applied,—such as 'this is Earth',

'this is Water', 'this is Fire',—on the basis of one or the

other of the three forming the predominant factor. (A

compound in which the proportion of Earth-particles is

larger than that of Water or Fire, is named Earth). It is for

this reason that all the three elementary substances com-

pounded together enter into the performance of Rites only

when bearing a larger proportion of water-particles, and

become productive of Soma and other products ;—and it is

on this account that they are spoken of by the common

name of 'Fire'. As a matter of fact, we actually perceive

an excess of fluids in the constitution of Soma, Rain, Food,

Semen and Body ; the Body, though apparently made up of

Earth, abounds in fluids. Thus it is that when the fifth

libation has been offered, Water, in the shape of Semen,

becomes the Embryo.—(2)

End of Section (8) of Discourse V.

SECTION (9)

TEXT—‘Thus, at the fifth libation, Water comes to

be called Man.—That foetus enclosed in the membrane,

having lain within for ten or nine months, more or less,

becomes born'.—(1)

BHĀṢYA—Thus it is that at the fifth libation, Water

comes to be called 'Man' ;—thus one of the five questions

(put by the King) has been answered ;—now this subject

has been introduced in the S'athapatha Brāhmaṇa, in the

following words—‘When the two libations return to this

world from the Heavenly Region, they enter the Earth, the

Man, the Woman,—in this order, it comes to rise towards

the world’ ( See Bhāṣya Introductory to V—iv—I ); this

subject was introduced here only by the way.—in the first

question put here, it was asked—‘Dost thou know where

people go from here ?’ (See V—iii—2) ; and it is this ques-

tion that begins to be dealt with now.—That foetus,—the

fifth evolute of Water as constituting the act of liba-

tion and as known by the name ‘Faith’,—enclosed in—

for such time—more or less—as may be necessary—having

lain within—the mother’s womb,—becomes born.

‘Enclosed in the membrane’ and such qualifications have

been added for the purpose of creating a feeling of disgust

(against wordly existence) ; the sense being—that it must

be extremely painful for the embryonic personality to lie

within the mother’s womb,—having all his faculties,

strength, virility, energy, intelligence and activity held in

complete check—growing through the absorption of the

food and drink taken by the mother—having its source in

very unclean Blood and Semen.—covered by the most un-

clean clothing of the membrane,—the body—smeared with

the urine, excreta, wind, bile and phlegm contained in the

womb. Then the actual birth, consisting in painful coming

out through the vagina,—must be still more painful. All

this gives rise to feelings of Disgust (non-attachment) : Such

suffering would be unbearable even for a single moment—

what to say of lying in the womb for such a long time as

ten or nine months !—(1)

TEXT—‘ Being born, he lives upto his life-span ;

when he is dead, they carry him, as ordained, to the

Fire,—whence he came and whence he sprang.’—(2)

—V. x. 2] PROCESS OF BIRTH-REBIRTH 249

BHĀṢYA—Thus being born, he lives upto his life-span;

doing deṛds tending to his repeated goings up and comings

down, like the revolving of the water-wheel,—or like the

potter's wheel, moving about horizontally,—he lives up to

the full life-span, which is determined by his past acts.—

When at the end of the life-span, he dies, they carry him,

as ordained,—to such other regions as have been allotted to

him in accordance with his past deeds,—according as during

life, he was devoted to the performance of Rituals or to the

acquiring of Knowledge—they carry him from the village

to the fire,—i.e., for the sake of being consigned to the

fire,—this being done by the Priests or by the sons, for

the performance of the first Rites. Because it was out of

Fire that he came,—through the process of the libations of

Faith and the rest—and because it was out of the Fire, the

Five Fires, that he sprang,—therefore they carry him to the

Fire,—that is, they consign him to his own origin.—(2)

End of Section (9) of Discourse V.

SECTION (10)

TEXT—Those who know this, and also those who,

in the forest, meditate upon faith and penance, go to

light ; from light to day ; from day to the Bright Fort-

night ; from the Bright Fortnight to those six months

during which the Sun rises northwards ;—(1)—from

these months to the Year ; from the Year to the Sun :

from the Sun to the Moon ; from the Moon to Light-

ning.—There lies a Person, not human ; he carries them

to Brahman, This is the Path of Divinities.—(2)

BHĀṢYA—The question introduced for disposal now is

' Dost thou know where people go to, from here ?' (See

V-iii-2)

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CHĀNDOGYA UPANIṢAD

[ V. x. 2—

From among those householders who aspire towards and are entitled to the Higher Regions—those who know this —i.e., those who know the above-described philosophy of the Five Fires, which teaches that we are produced gradually from the fires of the Heavenly and other Regions, and are of the nature of Fire, having our essence in the Five Fires.

Question :—" How is it understood that the phrase 'those who know this' refers to the Householdrs alone, and not to others ? "

Answer :—It is going to be asserted (in the next text, which clearly confines itself to Householdrs) that from among householdrs, those who do not know this Philosophy and who are devoted entirely to the performance of works of public utility and charity go to the Moon through smoke and other things ; while those who are connected with forest-life, such as hermits and renunciates, are going to be described (in the next clause) as going through flame and the rest, along with those 'who know this'.—(So that the only persons left are householdrs).—Thus by a process of elimination,—and also from the connection of the Agnihotra (which must refer to the Householder),—it follows that it is Householdrs who are meant by the phrase 'those who know this'.

Objection :—" How can we get at the Householdrs by a process of elimination when there are the Religious Students still left unnoticed, as they are not included either in the text speaking of villages (as Religious Students do not live in villages ) or in the text speaking of the Forest ( as this is confined to Hermits and Renunciates )?"

Answer :—This does not vitiate our position. As, on the authority of Pārāṇa and Smṛti texts, it is well-known that Celebates and Life-long Students also go by the

—V. x. 2] PROCESS OF BIRTH-REBIRTH 251

Northern Path of the Sun. Hence these also would go with (become included in) the ‘Dwellers in the Forest’; and as for the Religious Student who is going to enter the life of the Householder, his sole purpose is Vedic Study and as such he does not need to be specifically mentioned ( or noticed ) in the present context.

Says the Opponent :—“If Celibacy be the means of reaching the Northern Path, on the authority of Purāṇa and Smṛti texts,—then the knowledge of this (Philosophy) becomes futile.”

Answer :—Not so, as it has its use in the case of House-holders. Those Householders who do not know this Philosophy,—for those, it is well known, is the natural Southern Path, passing through smoke and the rest. From among these, those who know this philosophy or any other qualified form of Brahman,—go by the Northern Path,—as is indicated by the text ‘For such a person, whether or not they perform the obsequies, he goes to Light etc.’ (Ibid. IV. xv. 5).

Objection :—Celibates and Householdrs, both belonging to the same order (the former also living in the House, though without family),—it is not right that the Celibates alone should proceed by the Northern Path, and not the Householdrs,—specially when the Householder has to perform many rites such as the Agnihotra and the like (which should better entitle him to the Brighter Path)”.

Answer :—This does not vitiate our position. Because as a matter of fact, these (Householders) are not quite ‘purified’; they are still influenced by attachment and hatred due to contact with friends and enemies,—so also by Demerit and Merit, due to injuring and helping ; in fact, for these there are many unavoidable sources of impurity,—such as injury, falsehood, deceit, sexuality and so forth;

252

CHĀNDOGYA UPANIṢAD

[ V. x. 2—

—hence they are ' not purified ', and being unpurified, they

cannot proceed normally by the Northern Path. When

however the acts of Injury, Falsehood, Deceit, Sexuality

and the rest have been eliminated and they have thereby

become purified, and having got rid of the attachment and

hatred for friends and enemies,—they become free from

all 'foulness' ( evil );—and then it is only right that they

should proceed by the Northern Path. So say those learned

in the Purāṇas, in the following text—'Those unwise

persons who sought for off-spring went to the crema-

torium ; while those wise persons who did not seek for

offspring attained immortality.'

Objection:—" The Householdrs who know this philoso-

phy, and the Forest-dwellers (Hermits and Renunciates).—

if both these equally proceed by the same (Northern) Path

and reach the same goal of immortality,—then the superior

knowledge of the forest-dwellers becomes futile ; and this

would be contrary to the scriptures, which declare that—

' The Southerners go not there, nor the ignorant ascetics',

and that 'Unknown, He does, not protect'. (Bṛhadā-Upa.

I. iv. 15.) "

There is no such contradiction of the scriptures. In

the present context, the immortality spoken of as the goal

attained is only relative immortality, which has been

described as ' continuity of existence till Final Dissolution'

(Viṣṇu-Purāṇa, 2.8.95.) ; while what the two texts just

quoted—(a) ' The Southerners go not there', and (b) ' Being

unknown, he does not protect',—refer to is Absolute Immor-

tality ; hence there is no incompatibility ( between the

Philosophy of the Fires and the Vedic Texts quoted ).

The opponent rejoins—"In that case, what is said now

( regarding this Immortality being only relative ) will be

contrary to such Vedic declarations as—(a) " They do not

-V. x. 2] PROCESS OF BIRTH-REBIRTH

253

return", (Praśna Upɑ. 1.10.), (b) "They return not to this

whirl of. humanity" (Ibid. IV. xv. 6.) (which indicate

that the Immortality is absolute.)

Not so ; because of the specification expressed in the

phrase 'this whirl of humanity'; so that the meaning is that

' they do not return to human life ' (which is very differ-

ent from not-returning at all); if the 'non-return' here

spoken of were meant to be absolute Immortality, then the

specifying of ' whirl of humanity' would be absolutely

meaningless.

Opponent-"The particles this and here (in the texts)

only indicate the Universal, the generality (and hence the

Immortality meant cannot but be of the universal, absolute,

type.)

Not so ; as the term 'non-return' being sufficient to

express eternal, (absolute) non-return, the assumption of the

Universal would be purposeless. Hence in order to

make some sense out of the specification implied by the

terms ' this and here'-it has to be assumed that there is

Return to other lives (though not to human life).-As for

those persons who have realised the final truth relating to

' the One Being, without a second ' there is no going out to

the Path of Flame etc., through the artery in the Head (as

there is in the case of the man who reaches only relative

Immortality) [because in the case of the man who has

realised the Truth, there is immediate merging into the

Absolute Brahman] ; as is clear from hundreds of Vedic

texts, such as-(a) 'Being Brahman, he attains Brahman'

(Brhada, Upɑ. IV. iv. 5). " Hence he became all' (Brhada

Upɑ. 1. 4. 10), 'His life-breaths do not go out, they become

merged herein' (Bṛhadā Upɑ. 4. 4. 6.).

Objection ; " When this-last quoted text asserts that

' when the Living Being is going out, his Breaths do not

254

CHĀNDOGYA UPANIṢAD

[ V. x. 2—

depart', we assume that what is meant is that 'the Breaths accompany him (when he is leaving the body)'.

Answer :—That cannot be the meaning; as the next sentence says ' they become merged therein' ; and this would have no meaning (under the above interpretation).

Then again, the going out of the Breaths having been already declared elsewhere in the text ' All the breaths go out after him'. (Bṛhadā Upa. IV.iv.5.), there can be no doubt regarding their going out.—It might be argued that 'the path of libation being quite different from Births and Rebirths, people might be led to believe that the Breaths do go out with the Living Being, and hence the text in question has declared that they do not go out '.—But even so, the objection—that the additional specification that 'they become merged therein' would be meaningless—would still stand.

Further, when the person has become separated from the Breaths, there can be no going for him ; nor indeed the character of a Living Being can apply to it. If there is any truth in Vedic texts, the Self who is pure Being being all-pervading and without constituent parts, the only thing that differentiates the Living Self (Jīvātmā, from the Self) is its connection with the Breaths ;—the relationship between the Self and the Living Self being exactly like that between the fire and the sparks going out of it ; consequently, when the Breaths have gone out, and their connection with the Living Self has thus ceased, this Self can no longer be regarded as 'living' (Jīva), or as going out.

It cannot be assumed that 'when the entity called ' Jiva' goes out, he does so as a small part shooting out of the Supreme Being and leaving a hole in this latter.'—From all this it follows that when the Text says ' going above that he reaches Immortality,' what it means is that when the person meditating upon Brahman with qualifications, goes out, along with the Breaths, through the Artery in the head, the immortality that he attains is

only relative, and it is not direct Absolute Liberation ;

that it is, so is clear also from such specific statements as

'that is the unconquered city, —that the enchanting lake—to

those alone belongs the Brahmic Region.' ( which all go to

show that absolute immortality is attainable only by those

knowing Brahman).

Thus then, the meaning is that (1) those householders

who know the philosophy of the Five Fires, —(2) those who

dwell in the forest, i.e., Hermits and Renunciates, —along

with—(3) the Life-long Religion, Students—who meditate upon

Faith and Penance, —i.e., who are endowed with Faith and

are devoted to penances, —the term 'meditate' here stand-

ing for being devoted to, engaged in, just as in the phrase

'who meditate upon acts of public utility and charity'; —

and on the strength of another Vedic text, (4) those who

meditate upon the true Brahman named 'Hiranyagarbha', —

all these (four kinds of persons) go to Flame, —they reach

the Deity kindling the flame.—The rest is similar to the

explanations provided under the similar description of the

'Process', under Discourse IV (IV. xv. 5.).

Thus has been described the Path of the Divinities,

culminating in the Satyaloka, which is well within the

Universal Egg : as has been indicated by the Mantra text—

'Which lies between the Father and the Mother.'—(1–2)

TEXT—And those who, living in villages, meditate

upon sacrifices and works of public utility and charity,

—pass on to Smoke ; from Smoke to Night ; from Night

to the Darker Fortnight ; from the Darker Fortnight to

those months during which the Sun moves Southwards ;

from there they do not reach the year.—(3)

BHĀṢYA—The term 'atha' (and) is meant to indicate

the beginning of a new subject. Those—Householders—who

living in villages ; 'living in villages' is the common charac-

teristic of all Householders, differentiating them from the

Dwellers in the Forest; just as 'dwelling in the Forest' serves

to differentiate Hermite and Renunciates from Householders.

—Sacrifices, Agnihotra and other Rites, prescribed in the

Vedas :—works of public utility,—such as the digging of

tanks and wells and the laying out of Parks ;—Charity—

giving, distributing, apart from the sacrificial altar, to the

best of one's resources, of things to deserving persons ;—

those who meditate upon such service and protection ; the

particle 'iti' (in the phrase 'Dattamityupāsatē') is meant to

indicate the methods (of meditation).—All these persons,

being devoid of true insight, go over to smoke,—i.e., they

reach the Deity ensouling Smoke; and being passed on by that

Deity, they go to Night,—i. e., to the Deity of the Night :—

from Night, they go to the Darker Fortnight,—i.e., the Deity

of the Dark-Fortnight ;—from that to those six months—the

Deity ensouling these months—during which the Sun moves

Southwards. The Deities of these six months always move

in a group ; hence the Text uses the plural number (in the

word 'māsān', 'months').—These persons mentioned here

being addicted to the performance of Acts, do not reach the

Deity ensouling the Year.

Question :—“ When was there any likelihood of these

persons reaching the Year, that it should have been specially

denied ? ”

Answer :—There was a likelihood the Northern and

Southern Paths of the Sun, both equally form part of the

Year ; and for those who go by the path of Flame and the

rest it has been asserted above that from the six months of

the Northern Path of the Sun, they proceed to the complete

Year. Hence it was only natural that on the same analogy,

those who have been spoken of as having reached the six

months of the Southern Path should be regarded as going

–V. x. 4 ] PROCESS OF BIRTH-REBIRTH

257

next to the year ; consequently it was necessary to deny this

specifically –from them they do not go to the Year.—(3)

TEXT—From the months, (they go) to the Region

of the Fathers; from the Region of the Fathers to

Ākāśa; from Ākāśa to the Moon. That is Soma the

King. That is the food of the Deities. This the Deities

eat.—(4)

BHĀṢYA—From the months, they go to the Region of

the Fathers,—from the Region of the Fathers, to Ākāśa;

from Ākāśa to the Moon.—

Question :—“ Who is it who is reached by them ? ”

Answer :—The Moon, which is seen by us in the sky,

who is Soma, the King—of Brāhmaṇas ; that is the food of

the Deities ; and this food in the shape of the Moon, the

Deities eat. Thus the performers of Rituals and other

acts, having gone through smoke and the rest, become

merged in the Moon and hence are eaten by the Deities.

Objection ;—“ If becoming food, these persons are eaten

by the Deities,—then the performance of sacrifices and

other acts leads to evil consequences ”.—There is no point

in this objection. What is really meant by their being eaten

is only that they become the accessories or tools of the

Deities,—not that they are actually eaten, swallowed by the

Deities as morsels of food ; they only become tools in the

hands of the Deities,—like women, cattle, servants and such

dependents. The term ‘ anna ’ (food) is actually found to

be used in the sense of accessory, in such expressions as—

‘ women are food ’, ‘ cattle are food ’, ‘ the people are food ’,

—‘ of the King ’; and so forth. Just as in the case of women,

cattle and the rest,—though they are themselves objects

of enjoyment for man,—it does not follow from that that

they do not have their own enjoyments,—so is the case in

question ; even though the performers of acts are objects of

C. U. 17

258 CHĀNDOGYA UPANIṢAD [ V. x. 5—

enjoyment for Deities, yet they enjoy their own pleasures, sporting with Deities. The body for these persons, fit for

the experiencing of those pleasures, is an aqueous one, produced in the Lunar Region. This is what has been

described above in the text ‘ Water, named Faith, having been offered into the fire of the Heavenly Region, becomes

King Soma’ ( Ibid. V. iv. 2. ). What happens is that the Water, entering into the constitution of the Rites per-

formed, and accompanied by other elementary substances, reaches the Heavenly Region, and becoming merged in the

Moon, it becomes the consituent making up the body for persons devoted to sacrifices and other acts. (And it

is through this aqueous body that they are enabled to experience the joys of Heaven.) That is to say, when the

last oblation has been poured into the fire and the body has been burnt, the water rising out of the body goes up along

with the smoke, and having enveloped the sacrificer (his soul), it reaches the Lunar Region and becomes the material

of which the external body of the sacrificer is built up,— just as straw and clay form the material in the making of

the Clay-Idol ; and it is with the body built of this water that these persons stay in Heaven, enjoying the reward of

their sacrificial and other acts.—(4)

TEXT—Having dwelt there till exhaustion, they return again, by the same path as they came, to Ākāśa ;

from Ākāśa to Air ; having become Air, they become Smoke ; and having become Smoke, they become

the Mist.—(5)

BHĀṢYA—By the time that the Kārmic force to which the heavenly pleasures are due become exhausted ;—the

term ‘sampāta’ stands for that whereby there is exhaustion of the Kārmic force ;—so the meaning is ‘by the time that

the Kārmic force becomes exhausted ;’—having dwelt in the Lunar Region, they return again immediately by the path

-V. x. 5] PROCESS OF BIRTH-REBIRTH

259

going to be described. The use of the phrase 'return again'

indicates that the persons concerned had previously also

gone to the Lunar Region and returned therefrom; while,

in this Region, these persons, having developed their

Kārmic force, go over to the Moon; and when this force

is exhausted, they return, and they are not allowed to stay

there for a single moment after that; because their going

there was due entirely to the Kārmic force and this

force has become exhausted;-just as the lamp disappears

on the exhaustion of the oil-supply.

Question:-"When one has reached the Lunar Region

as the result of his Kārmic force, and descends from there,

-does this descent take place after the total exhaustion of

that force? Or, while there is still some remnant of it

left?-"Well, what if it is?"-If the entire Kārmic force

is exhausted, then Liberation should follow immediately,

while the man is still in the Lunar Regions (as on exhaus-

tion of the Kārmic force, there is nothing that can keep

him from Liberation); or, we may leave aside the question

as to whether Liberation would or would not follow him

there;-in fact, (if the entire Kārmic force has been

exhausted) it would not be possible for the man, on his

return from the Lunar Regions, to have any physical

body and experiences (as all these are the results of the

forse of Kārmic Residual); and this view of entire exhaus-

tion would also be contrary to what is said in the Smrtis

regarding man being reborn on account of the reward

of his Kārmic Residual force."

(The answer to the above is as follows)-(The Man has

reached the Lunar Regions as the result of the Kārmic

force set up by his performance of acts of public utility

and of charity; and) in this world of men, there are many

acts done apart from those of public utility and charity;

and it is possible that there would be many such acts the

260

CHĀNDOGYA UPANIṢAD

[ V. x. 5—

Kārmic force of which would lead to the man's having a physical body and experiences on rebirth ; and these experiences cannot all be gone through in the Lunar Regions ; these therefore would remain unexhausted ; and only those acts ( and their Residual forces ) would be exhausted by virtue of which the Man had reached the Lunar Regions. Thus, there is no incompatibility at all. As for the term 'remnant', there can be no incongruity in its use, as it refers to all-acts in general (not to any particular set of acts, such as those of public utility).—Thus then, there is no room for the objection that Liberation would follow then and there. As a matter of fact, whenever any single person is born in the world, such birth may be the result of any one of his numerous acts which are conducive to experiences to be gone through in several mutually incompatible bodies.—(That is, the man may have done acts, one of which would lead to such experiences as are to be had only in a human body, while there may be one act which would lead to experiences under-goable only in an equine body ; and both these sets of experiences could not be gone through during a single life ).—So that it is not possible for the whole Kārmic Residue of the man to be exhausted during a single life. Further, it has been declared that there are many such acts as Brāhmana-murder and other heinous crimes which lead to the person being born during several lives. Further, such persons as have come to be born as inanimate things (as the result of grave misdeeds), as these would be entirely dull and non-intelligent, there is no possibility of their doing any such act of superior merit as would lead to an improvement in their position. And lastly, for those who are in the embryo-stage, there would be no possibility for these to be born into the world, as there would be no Kārmic Residue during the time that they are coming out of the womb ( and ex-

—V. x. 5] PROCESS OF BIRTH-REBIRTH 261

hypothesis all past Kārmic residue has become exhausted ).

From all this it follows that the experiences resulting from

all one's acts cannot be gone through during a single life.

Some people have asserted as follows:—“ At the time

of death (all the Kārmic Residue that was ‘operative’,

Prārabdha, during the life having become exhausted),—and

the substratum of all the rest of the Man's Kārmic Residue,

—in the shape of the dead body—having become destroyed

by death,—these remaining Residues lead to the birth of a

new Body. Of these Kārmic residues it is not possible that

while some of them become actively operative in bringing

about the birth, some continue to remain inoperative ;

because Death brings to the fore the entire set of the man's

Kārmic residue; just as when the lamp is lighted it

illumines all that falls within its range. (So that there must

be a remnant of Kārmic Residue in the case under

discussion).”

This is not right. Because the accepted view is that

all things are essentially the same (everything is of the

nature of everything); and when all is essentially the same

as all, there can be no entire distinction of anything,

regulated as all things are, by condition, of time and

place; nor is the entire manifestation of anything possible,

for the same reason. Similarly, in the case of the Kārmic

Residue along with their substratum. For instance,

in a certain case the man's nature may be beset with

numerous tendencies (and impressions) due to his pre-

vious births as Man, Peacock, Ape etc., and if his coming

birth happens to be brought about by that portion of his

Kārmic Residue which is conducive to making him born

as Ape,—the rest of his Kārmic Residue and tendencies

—does not become entirely destroyed (or set aside).

If all the tendencies and impressions conducive to other

kinds of birth (as man or peacock etc.) were entirely

262

CHĀNDOGYA UPANIṢAD

[V. x. 5—

set aside or destroyed, then, in the case when the man

has been born as an ape, by virtue of that Kārmic Residue

which was conducive to his apish birth, (and all the

rest of his Kārmic Residue were destroyed after this ), then

it would not be possible for the ape, immediately on birth,

to acquire the capacily to jump from the tree, or remain

clinging to,the mother's breasts ; because it has not had

any practice of these arts during its present birth. Nor can

it be asserted that, "during the life immediately preceding

the present one, it was an Ape (so that the capacities

come to it out of that past experience)."—Because the

Vedic Text declares that " Knowledge and Action follow

him, as also previous experience." (Bṛhadā. Upa. IV. iv. 2.)

(Which shows that the man's capacities in life are not due

only to the tendencies and impressions of his immediately

preceding life,—but to all the sum total of his past

experiences).—From all this it follows that jus- like the

tendencies and impressions there can be no destruction

of all the Kārmic Residues ; so that the remnant of such

residue is quite possible. Thus, what happens is that the

Birth is due to that part of his Kārmic Residue which

remains after the exhaustion of that part of it which

brought about his experience (in the past life ;—and in this

there is no incompatibility or incongruity.

The text now proceeds to answer the question— "What

is that Path to which they return?"—

By the same Path as they came.

Objection :—" The journey outward has been described

as being 'from the regions of the Fathers to Ākāśa, from

Ākāśa to the Moon ; but the return journey has not been

described in this way ; the return journey is said to be

from Ākāśa to Air and so forth ;—how then can it be

said to be 'by the same Path as they came'?"

—V. x. 6] PROCESS OF BIRTH-REBIRTH 263

Answer :—This does not vitiate the statement ; as the reaching of Ākāśa, and that of Earth, is the same in both journeys. Nor, again, does it mean that the Returning is always exactly the same way ; as a matter of fact, they return in other ways also ; in fact, it is not even necessary that they must return in all cases ; hence when it is said that 'they return the same way', it is only by way of illustration.

—Thus, they reach the elemental (material) Ākāśa. As for the Water that made up their body in the Lunar Region, they become dissolved on the exhaustion of that Kārmic Residue to which their experiences in that region had been due ; just like clarified Butter on contact with fire ;—on being dissolved it continues to remain in subtle form, in the Sky, having been turned into Ākāśa ; and from the sky, the Water turns into Air, and resting in Air, and becoming turned into Air, it becomes carried about hither and thither ; and the person whose Kārmic Residue has been exhausted also becomes turned into Air. (This is what is meant by his going from Ākāśa to Air).—Having become Air, he, along with the Water, becomes Smoke ;—having become Smoke, he becomes Mist, which looks like being filled with water.—(5)

TEXT—Having become Mist, he becomes the Cloud ; having become the Cloud, he becomes Rains ;—then he is born as rice and barley, herbs and trees, seasamum and beans. Henceforth, exit becomes extremely difficult, whoever eats food, and who sows the seed, he becomes like unto him.—(6)

BHĀṢYA—Having become Mist, he becomes the Rain-producing Cloud ;—having become the Cloud, he rains ; i. e. the man with the remnant of his Kārmic Residue falls down in the shape of torrents of rain ;—then they are born as,—in the form of—rice and barley, herbs and trees,

CHĀNDOGYA UPANIṢAD

[ V. x. 6—

seasamum and beans. As the number of persons with (partly) exhausted Kārmic Residue is a large one; (and are born in so many diverse forms) they have been spoken of by a word in the plural number (‘ they ’). In the form of Cloud and the rest, on the other hand, they all appear in the single forms of Cloud etc., hence in that connection the singular number has been used; in the case of rain-torrents, they are found to have thousands of places like mountain-sides, caves, rivers, ocean, forests, deserts, and so forth. For this reason, henceforth exit becomes extremely difficult,—difficult to move, difficult to get out of ; as being carried away by the water flowing down the mountain sides, they reach the rivers, thence the ocean ; there they are eaten by alligators and other animals; these animals also are eaten up by other animals; thus, along with the alligator, becoming dissolved in the ocean, they become drawn, along with the sea-water, by the clouds and falling, in the form of rain-torrents, come to rest upon such inaccesible places as the desert or a rock ; sometimes however they are drunk up by serpents and wild animals, and eaten by others; and those again by others ; and so on they would go on in a round of Evolution ;—in some cases, they would fall upon such inanimate things as are not eatable, and become dry and evaporated there ; even among those who become edible inanimate things, it is difficult to become connected with the body of a person capable of ‘ sowing the seed ’; because the number of inanimate things is so large ; this is what makes the exit extremely difficult.

Or, the term ‘ Durnisṣpapataram ’ may be taken to mean that ‘ exit herefrom is more difficult than from the position of rice and barley’ etc.,—this interpretation would involve the assumption of an additional ‘ ta ’, the form being ‘ Durnisṣpapatataram ’,—in the sense that ‘ the position of

—V. x. 6] PROCESS OF BIRTH-REBIRTH

265

rice and barley' etc., is itself difficult to get out of 'Durnis-

prapata'; and more difficult than this is the exit from

connection with a body capable of 'sowing the seed',

because there are many such bodies (of human beings) who

are entirely celibate or infants or persons devoid of mascu-

line virility, and when food is eaten up by these, it perishes

(without further Procreation; because the number of

food-eaters is so large). It is only by sheer chance that once

in a way, the food comes to be eaten by persons capable of

'sowing the seed'; and when thus they have attained the

position of such 'sowers of seed', then their Kārmic Residues

come to secure a position enabling it to function.—

"How ?"—Whoever—person capable of 'sowing the seed',

eats food connected with the latent personalities with

Kārmic Residues; and who sows the seed,—in the woman,

during her courses,—he becomes like unto him; that is, of

the same shape as the 'sower of seed';—the term 'bhūyah'

signifies a large measure of resemblance in features; what

happens is that the latent personality with his Kārmic

Residue enters the womb of the woman, in the form of the

'seed', and the 'seed' bears the features of the 'sower of

the seed'—says another Vedic text—'The vigour was

produced out of all limbs'; hence it is only natural that he

comes to resemble the 'sower of the seed'.—Thus, then it

is that from Man, is born Man; and from the cow only

animals with the bovine shape; and not animals with other

shapes. Hence, it is only right to say that 'he becomes like

unto him.'

There are others apart from these personalities with

their Kārmic Residues who fail to ascend to the Lunar

Region, and by reason of their extremely sinful acts, they

reach the position of rice, barley etc., and then go on to

the position of Man;—for these the exit is not so difficult

266

CHĀNDOGYA UPANIṢAD

[ V. x. 6—

as in the case of the above-mentioned latent personalities with the Kārmic Residue.—Why ?—Because the body of rice and barley etc. has been taken by the person, as a result of their karma,—and when this karma has become exhausted through experience, the body (due to that karma) —of rice and other things, down to the tuft of grass,—becomes destroyed,—and other new bodies, in due course, become taken up, in accordance with the nature of his karma ; jumping from one body to the other, like the leech, and he retains consciousness all the time ; as declared in the text ' he becomes endowed with consciousness and they move along while still conscious ' (Brhādā. Upa. IV. iv. 2.).

[The difference between the two cases, according to Ānandagiri, is as follows : In the former case, where the man has reached the Lunar Region and descends from there, becoming connected with the bodies of rice, barley etc., the time taken in taking up another body is a long one ; hence, the exit therefrom has been said to be 'extremely difficult'. In the other case, where the man has not reached the Lunar Region, and has entered the body of rice, barley etc., what happens is that the taking of such incarnate bodies is due to the defects in the man's bodily acts ; so that this body remains with him only so long as the effect of those acts lasts ; and hence exit from the body comes in the normal course, and there is no difficulty. In the former case, there is no mention of the particular bodies being the effect of any particular acts, the man passes through the full Gamut, and there is no limit to his occupancy of any particular body, as the exhaustion of the particular karma is in the other case ; so that the abandonment of one body and the occupying of another is not quite so regulated as in the other case ; hence the exit is difficult '.]

Though when one goes into another body only after all his organs have been withdrawn, yet it is as fully endowed

—V. x. 6] PROCESS OF BIRTH-REBIRTH

267

with consciousness that he goes to the other body,—this being due* to consciousness arising from the tendencies and impressions produced by those acts that led him to the new body,—as in a dream. This statement is based upon the authority of the Veda : For instance, the passing through Light and through Smoke is always accompanied by consciousness as in a dream (in both cases, the consciousness being due to tendencies and impressions left by past deeds). That this is so is due to the fact that the said passing (through Light and Smoke) is the direct result of such Kārmic Residues as have become operative and begun to operate.—In the case of those, however, who pass on with their Kārmic Residue clinging to them and who are born as Rice, Barley, etc., it is not possible for these to be conscious of their connection with the procreating agents,—the woman and the seed-sower ; it is not possible for conscious beings to be living in the rice etc., while they go through the process of being cut, thumped, ground down and so forth.

Objection :—“In the other case also, where the entities descend from the Lunar Region, the entering into another body is exactly like such entering in the case of those who have not reached the Lunar Region ; so that in the former case also the leech-like moving out from one body to another must be accompanied by consciousness.—And if that be so, then for performers of sacrifices and works of public utility there would be terrible experiences of hell involved throughout the process of descending from the Lunar Region and being ultimately born as Brāhmaṇa etc., (as during all this process, the entity would, ex hypothesi, be fully conscious) ;—and this being so, it would come to this, that the injunction of sacrifices and works of public utility really tend to evil consequences ; and this would shake the authority of the Veda, for the simple reason that acts enjoined in the Veda lead to evil consequences.”

268

CHĀNDOGYA UPANIṢAD

[ V. x. 6—

Answer :—It is not so. Because there is a difference between the two cases, just as there is between' going up the tree and falling down from it. It is right that when the entity is passing from one body to the other, he should remain conscious, with the consciousness brought about by that Kārmic Residue which has become operative ;—just as when one is going up a tree for the purpose of plucking its fruit he is fully conscious ; it is on this analogy that consciousness would be present in the entities passing through Light and Smoke, while desirous of reaching the Lunar Region. There would be no such consciousness in the case of the entity descending from the Lunar Region ; just as there is no consciousness in the man falling down from the tree. In the case of men struck down by a club or some such instrument, they have all their organs of sensations benumbed and rendered inoperative by the pain caused by that stroke, we find that they are carried along from place to place, in a state of complete unconsciousness :— similarly, in the case of persons descending from the Lunar Region into the lunar and other bodies, the Kārmic Residue that had led them to the enjoyment of pleasures in Heaven having become exhausted, their aqueous body becomes dissolved and all organs of sensation are rendered inoperative ; hence those entities, rendered unconscious, but still attached to the water that formed the seed of their precious body, descend through Ākāśa etc., and become attached to such inanimate bodies as are ordained by their Kārmic Residues ; and all this time they are entirely unconscious,on account of their organs of sensation having been rendered inoperative. Thus throughout the time taken by the processes of cutting, thumping, grinding, cooking, eating, digesting, turning into juices, and the first 'sowing of the seed',—the entity remains as if unconscious ; specially as till then that part of his Kārmic Residue which would produce for him the

–V. x. 7] PROCESS OF BIRTH-REBIRTH

269

next body has not yet become operative ; and throughout all these .processes, these entities do not lose all contact with the aqueous seed of their previous bodies and hence remain in that (unconscious) condition (equipped with that aqueous seed as their bodies); and to that extent when actually going from one body to the other, they may for the moment, be conscious of it, like the leech ; and such (momentary consciousness) would not beincompatible (with our view), though during the whole of the intervening process, they remain unconscious. Thus, there is no incongruity.

Nor is it right to argue that the rites prescribed in the Veda being attended with violence and injury, must be the cause of both (merit and demerit). Because the said violence has been actually enjoined by the scriptures ; and the Vedic text to the effect that ‘One should not injure living beings, except at certain ordained places and times’ (Chāndo. Upa. VIII. xv. 1.) clearly indicates the view that there is no justification for the view that the violence (killing) enjoined by the scriptures is conducive to Demerit (evil). Even if such a view were accepted, that the killing involved in the enjoined acts is conducive to evil, such evil could be removed by means of Mantras, just as poisons are removed ; consequently, there is no possibility of acts prescribed in the Veda bringing about effects productive of pain, just as the effects of taking poison are rendered ineffective by Mantras.—(6)

TEXT—Then, those who have been of good conduct here would quickly attain good birth—birth of Brāhmaṇa, birth of Kṣatriya, or birth of Vaiśya. And those who have been of bad conduct here attain evil birth,—birth of a dog, the birth of a hog, or the birth of a Caṇḍāla.—(7)

270

CHĀNDOGYA UPANIṢAD

[ V. x. 7—

BHĀṢYA—Among the entities beset with their Kārmic

Residue those who, here—in this world—have been of good

conduct,—i. e. whose action and character have been good,

—those who have the qualification of good conduct and

character,—and on that account, whose deeds have been

righteous and hence the Kārmic Residue is good,—such

persons are said to be 'of good conduct'. The presence of

good Kārmic Residue can always be inferred in persons

free from cruelty, falsity and deceit. All this Righteous

Act and its resultant Kārmic Residue having led to the

experiences in the Lunar Region, what has remained of that

residue leads to the entity to be quickly, speedily, ' Yat '

being an adverb,—attain good birth,—i. e. birth free from

cruelty and other evil qualities.—Such birth, for instance,

as that of the Brāhmaṇa, the Ksatriya, or the Vaiśya,—

according to the character of their Kārmic Residue. Those

who are of the contrary nature, who have been of bad

conduct,—i. e. whose acts have been characterised by bad

character,—and whose Kārmic Residue, on that account,

has been bad, they quickly attain evil birth,—in accordance

with their past deeds,—i. e. such birth as is completely

devoid of all merit and righteousness and hence disgusting :

—such as birth of a dog, of a hog, or of a Caṇḍāla,—all

according to the character of his own past deeds.—Those

who have been of good conduct and have been born among

the 'twice born castes',—if they, in their new life, remain

firm in their religious obligations and continue to perform

sacrifices and other meritorious acts, they go forward,

through Smoke and the rest, and come back, again and

again, like the water-pulley. If they happen to attain

knowledge, then they proceed by the Path of Light and

the rest.—(7)

TEXT—Of these two paths,—by neither of them do

they proceed, who, being small creatures, keep repeated—

–V. x. 8] PROCESS OF BIRTH-REBIRTH

271

ly revolving—being subject to the process of ‘Be born and Die’. This is the third Position. Thus, it is that that other region is never filled. Hence, one should cultivate a feeling of disgust. To this effect, there is the following Verse.—(8)

BHĀṢYA—Sometimes people do not attend to knowledge, nor have they recourse to the performance of sacrifices and other acts ; and in these cases, these people do not proceed by either of the above-described two Paths of Light and of Smoke ; in fact, these small creatures,—in the shape of the flea, the mosquito, the insects and so forth,—keep repeatedly revolving ; that is, having fallen from both Paths, they die and are born again and again. The continuation of their births and deaths is expressed imitatively by means of the two imperative verbs ‘Be Born’ and ‘Die’, which are supposed to be the direction of God. The meaning is that all their time is taken up by the processes of Death and Birth, and there is no time during which acts are performed or their resultant experiences gone through. This position of the small creatures, represents the third position for people fallen on the wheel of birth and death, in reference to, and as distinguished from the two Paths described above. Thus then, those who proceed by the ‘Southern Path’ also return to this world ;—and those who are not entitled to Knowledge or Ritualistic Acts naturally never proceed even by the ‘Southern Path’. And the result of all this is that that other world is not filled up.

Thus, the fifth question has been answered by the Philosophy of the Five Fires. The first question has been answered by the description of the Northern and Southern Paths.—The question relating to the Diverging point between the Northern and Southern Paths,—also has been answered ; that the Dead are thrown into the Fire, is the same in

both Paths ; it is after this that the ' divergence ' comes in

-some going by the Path of Light etc., and others by the

Path of Smoke etc ;-then they come together again at the

six months of the Northern circuit and six of the Southern

circuit ; and then again diverge,-some going to the Year,

and some to the Months direct and then to the Region of the

Fathers.-All this has been duly explained. The Return

also of those whose Kārmic Residue has become attenuated,

has been described as from the Lunar Region to Ākāśa and

so on. As for the non-filling of that other world, it has

been asserted in so many words by the text itself :-' it is

that the other is never filled '.

Since, the process of the Births and Rebirths is so beset

with troubles, therefore, one should cultivate a feeling of

disgust. That is, because it is found that wretched creatures

are every moment of their life taken up by the pangs of

births and deaths and are thrust into illimitable terrible

darkness,-like the unnavigable ocean, and having no hope

of going out,-therefore one should cultivate feelings of

disgust towards this process of Birth and Rebirth,-avoid

it, shun it, praying that ' may I never fall into this terrible

metempsychic ocean !'

To this effect,-as suming up all this,-there is the

following verse, in praise of the Philosophy of the Five

Fires.-(8)

TEXT-'One who steals gold, one who drinks wine,

one who dishonours the teacher's bed, and one who

kills the Brāhmaṇa,-all these four do fall, as also the

fifth, one who associates with those.'-(9)

BHĀṢYA-One who steals gold,-i. e. gold belonging to

the Brāhmaṇa-one who being a Brāhmaṇa,-drinks wine,-

one who dishonours the teacher's bed,-his wife,-one who

—V. x. 10] PHILOSOPHY OF VAIŚVĀNARA FIRE

273

kills a Brāhmana,—these four fall; and also the fifth, one

who associates with those.—(9)

TEXT—‘ One who thus knows these Five Fires,—

even though he associates with those,—does not become

contaminated by sin. He becomes pure and clean and

attains pure regions,—who knows this thus,—yea who

knows this thus.’—(10)

BHĀṢYA ;—But one who knows the five fires as describ-

ed above,—even if he associates with the said great sinners,

—does not become contaminated by sin.—He is pure and clean

by virtue of the Philosophy of the Five Fires, and attains

the pure Regions of Prajāpati and other deities,—one who

knows the whole of the philosophy as above expounded,

along with the five questions that had been asked.—The

repetition is meant to indicate that all the questions have

been fully disposed of.—(10)

End of Section (10) of Discourse V

SECTION (11)

BHĀṢYA—It has been explained above that those who

go by the Southern Path become ‘food’,—in the passage

‘ That food, the Deities eat ’; it has also been described

that there is also a very troublesome course of births and

rebirths whereby they become small animals. In order to

avoid both these undesirable contingencies, it is necessary

for one to become the Vaiśvānara Fire who is the ‘ eater

of food ’; and to that end, the following section has been

introduced :—

TEXT—Prāchīnas'āla—Aupamanyava, Satyayajña

—Pauluṣi, Indradyumna—Bhāllaveya,—Jana-S'ārkarā-

ḷya and Buḍila—Ās'vatarās'vi,—these great House-

holders and great Vedic Scholars, having come together,

held a discussion as to ‘ what is our Self ?’, ‘ what is

Brahman ?’.—(1)

c 11 18

CHĀNDOGYA UPANIṢAD

[ V. xi. 2—

BHĀṢYA—Prāchinaśāla,—by name,—Aupamanyava,—the son of Upamanyu ;—Satyayajña—by name,—Pauluṣi,—the son of Paluṣa ;—Indradyumna—by name,—Bhāllaveya, the son of Bhāllavi, who was the son of Bhallava ;— Jana—by name,—Śārkarākṣya,—the son of Śarkarākṣa ; Buḍila—by name, Āśvatarāśvi,—the son of Āśvatarāśva.

—All these five were Great Householders,—possessed of extensive houses, i. e. rich,—Great Vedic Scholars,—fully equipped with Vedic learning and good conduct.—All these coming together,—met somewhere,—held a discussion—a consultation ;—in what manner ?—as to what is our Self, and what is Brahman.—The terms 'Self' and 'Brahman' qualify one another ; the term 'Brahman' excludes the limited Self encased within the body ; and the term 'Self' excludes the Brahman in the form of the Sun and other manifestations apart from the Self as objects of meditation ; while between the two themselves, there is no difference ; Self is Brahman and Brahman is Self ; and in this way it becomes established that Brahman is the All-Self, Vaiśvānara, and this is our Self. That this is so (that what is the object of meditation is the All-Self) is also indicated by those texts where it has been declared that, (If you were to meditate upon the limited Self, not upon the All-Self, then) your head would fall,—'you would become blind ' and so forth.—(1)

TEXT—They therefore thought thus—' Uddālaka—Āruni, O, Sirs, is, at present, studying this Vaiśvānara —Self ; let us go to him ' ; and they went over to him — (2)

BHĀṢYA—They carried on the discussion, but did not arrive at any conclusion ; therefore they thought,—had an idea of,—a teacher for themselves. Uddālaka—well known by this name,—Āruni,—the son of Aruna,—O Sirs,—revered gentlemen,—is, at present, studying, in the proper manner,

–V. xi. 5 ] PHILOSOPHY OF VAIŚVĀNARA FIRE

275

this Vaiśvānara-Self—which we are seeking ; let us go to

him. Having thus made up their mind, they went over to

Āruṇi.—(2)

TEXT—He thought—‘These great Householders

and great Vedic Scholars—are going to question me ;

and I cannot tell them anything ; so I shall advise

them of another teacher.—(3)

BHĀṢYA—As soon as he saw them, he knew for what

purpose they had come, and then thought :—What ?—‘These

great Householders and great Vedic Scholars are going to

question me regarding the Vaishvānara,—and I cannot tell

them,—I dare not tell them—everything—regarding what

they ask ;—hence I shall,—now—advise them of another—

suggest to them another expounder.—(3)

TEXT—He said to them—‘Revered Sirs, at present,

Aśvapati—Kaikēya is studying this Self; let us go to

him’. They went over to him.—(4)

BHĀṢYA—Having thought so, he said to them :—Aśva-

pati,—by name—Kaikēya,—the son of Kēkaya,—at present

—is properly studying this Self,—Vaiśvānara ; etc., etc.,

as before.—(4)

TEXT—When they approached, he had welcome

offered to them separately with proper rites. The next

morning, having risen, he said to them :—‘In my king-

dom, there is no thief, no miser, no drunkard, no man

who has not installed the fire, no illiterate person, no

adulterer,—whence then an adulteress ’? I am going to

perform a sacrifice, Revered Sirs ; and as much wealth

as I give to each single officiating priest, I shall give

the same to you, Respected Sirs, please stay’.—(5)

They said—‘The purpose for which a man comes,—

that he should speak out. You are, at present, study—

ing the Self, Vaiśvānara, please expound to us that.'—(6)

He said,—‘I shall answer you, in the morning’.—Early in the morning, they approached him, with fuel in their hands ; and without 'initiating' them, he expounded to them (as follows).—(7)

BHĀSYA—When they approached him, the king—had welcome offered to them,—through priests and attendants. The next day, having risen in the morning, the king approached them with due humility and asked them to accept riches from him. Being refused by them, he thought,—‘these sages perceive in me a certain defect, whereby they refuse to accept gifts from me’, and pointing out to them how well-behaved he was, he said ‘In my kingdom, there is no thief,—who misappropriates the belongings of others,—no miser,—who gives not to others, even when he has the intention to do so,—no drunkard,—no Brāhmaṇas drinking wine,—no one who has not installed the fires,—even though possessed of a hundred cows,—no illiterate person,—who has not read all that he is entitled and able to read,—no adulterer--person associating with another's wife,—hence, how could there by any misbehaved woman ?—that is, it is not possible. When they said that they did not take riches, the king thought that 'they consider what I am offering too small and hence are not accepting it', and said—‘Revered Sirs, I am going to perform a sacrifice—in a few days,—and I have set aside wealth for that purpose,—and as much wealth as I give to each officiating priest, I shall give the same—to each of you, Respected Sirs,—please stay and witness my sacrificial performances.’ Being thus addressed, they said :—‘The purpose for which a man comes—to a person,—that he should speak out—that I have come for such and such a purpose; such is the practice

—V. xii. 1 ] PHILOSOPHY OF VAIŚVĀNARA FIRE 277

of all good men ;——we are, in fact, seeking for knowledge

of Vaiśvānara ; and this Self-Vaiśvānara you are studying

at present,—i. e. you know It rightly ; hence expound

that to us. ' -Thereupon, he said to them-“ In the morning,

I shall answer you,—give you the right answer.' -Being told

thus and understanding what the king meant,—with fuel in

their hands,—i.e. carrying bundles of fuel in their hands,—

the next day, early in the morning,—they approached—went

over to him—the king.—As these great Householders and

great Vedic Scholars, who are Brāhmaṇas, have renounced

the pride of these qualifications, and with loads of fuel

in their hands, have come with due humility, seeking for

knowledge, to me,—who is of a lower caste—so must

behave all those who seek to obtain knowledge.—He

imparted to them the knowledge (they were seeking),

without initiating them,—without performing the initiatory

rites. As the king imparted the knowledge to persons who

were fit to receive it, so should other persons also impart

knowledge to fit pupils ; and such is the purport of this

story,—Thereupon he expounded to them, the following

Philosophy of the Vaiśvānara; this sentence being construed

with what follows :—(5-7)

End of Section (11) of Discourse V

SECTION (12)

TEXT—‘ Aupamanyava, what is that Self on which

you meditate ? ’—He said—‘the Heaven, O Revered

King.'—This that you meditate upon as Self is that

Vais’vānara-Self which is highly Brilliant. Therefore

it is that in your family is seen ‘ Suta, Prasuta and

Āsuta’.—( 1 )

BHĀṢYA—The text describes what the king said ;—

He asked—‘ O Aupamanyava, what is that Vaiśvānara-

Self which you meditate upon ? ’

278

CHĀNDOGYA UPANIṢAD

[ V. xii. 2—

Objection—“ This is highly unfair—that the teacher

should question the pupil.”

Answer :—There is nothing wrong in this ; the idea

in the teacher's mind is—‘ come to me and tell me what

you already know, then I shall teach you what there is

beyond that ’, and this method is quite fair.—In other cases

also, it has been found that a question has been put by the

teacher to a pupil who was not very intelligent, in order to

arouse his intelligence ; e. g., in the case of Ajātaśatru,

when the question was put—‘ Where did this exist then ?

Whence did it come ?’.

‘ O Revered King, I meditate upon the Heaven—the

Heavenly Region—as the Vaiśvānara—Self ’;—he said—

‘ This is that Vaiśvānara-Self which is highly brilliant,—i. e.

known as one of high brilliance ; this is called ‘ Vaiśvānara-

Self’ because it is one part of that Self ;—this is thus only a

part of the Self which you meditate upon.—It is on account

of this meditation of the ‘Highly Brilliant’ Vaiśvānara that

(1) Suta—in the form of the Soma-juice extracted at the

performance of sacrifices, (2) Prasuta—what is extracted

in a specially excellent manner, and (3) Āsuta—what is

extracted of the Atharvaṇa and other sacrifices,—all this is

found in your family ; that is, people born in your family

are performers of sacrificial acts.’—(1)

TEXT—‘ You eat food and see what is dear. One

who meditates upon this Vaiśvānara-Self eats food, sees

what is dear and there is Brahminic glory in his family.—

But this is only the head of the Self ; and your head

would surely have fallen if you had not come to

me’.—(2)

BHĀṢYA—You eat food,—with sharpened appetite,—

and see what is dear,—in the shape of your sons—and

grandsons and other agreeable things. Another person also

-V. xiii. 2 ] PHILOSOPHY OF VAIŚVĀNARA FIRE

279

eats food and sees what is dear, and there is Suta, Prasuta

and Āsuta, and other characteristics of the Ritualist,—and

there is this Brahminic glory in his family,—if he meditates

upon the said Vaiśvānara.—This however is only the head

of the Vaiśvānara,—not the entire Vaishvānara;—hence on

account of your meditating upon this (partial) Vaiśvānara

as the entire Vaiśvānara, your head would have fallen off—

by reason of your entertaining a wrong notion,—if you had

not come to me ; that is, you have done well in coming

to me '.—(2)

End of Section (12) of Discourse V

SECTION (13)

TEXT—Then he said to Satyayajña-Pauluṣi :—‘ O,

ancient adept, what is that Self on which you meditate?’

—He replied—‘ The Sun, O Revered King.’—‘ This that

you meditate upon as Self is that Vaiśvānara-Self

which is multi-form. Hence, it is that in your family are

seen many all-coloured things '.—(1)

BHĀṢYA—He said to Satyayajña-Pauluṣi—‘ O ancient

adept, what is that Self on which you meditate ?’—He said—

‘ The Sun, O Revered King.’—‘ This that you meditate upon

is that Vaiśvānara-Self which is multi-form ’ ;—the Sun is

called ‘ multiform’, because of the presence there of white,

blue and other colours.—or because of its containing all

forms ; as a matter of fact, all colours have their origin in

the Sun ; hence the Sun is ‘ multiform ’ ;—and on account

of your meditating upon the Sun there are seen in your

family many multiform things,—in the form of accessories

useful in this and in the other world '.—(1)

TEXT—‘Ready (for you) is the chariot with mules,

slave-girls and jewels ; you eat food and see what is

dear. One who thus meditates upon this Vaiśvānara-

Self eats food and sees what is dear ; and there is

280

CHĀNDOGYA UPANIṢAD

[ V. xiv. 2—

Brahmic glory in his family.—But this is only the Eye of the Self.'—He said—'You would have become blind if you had not come to me.'—(2)

BHĀṢYA—Further,—' Ready for you is the chariot with mules,—i. e. the chariot with mules yoked to it,—also slave-girls along with jewels—i. e. necklace ;—you eat food etc., etc.,'—as before.—But the Sun is only the eye of Vaiśvā-nara and since you meditate upon this as the whole Vaiśvā-nara, you would have become blind—deprived of your eyes, —if you had not come to me',—as before.—(2)

End of Section (13) of Discourse V

SECTION (14)

TEXT—Then he said to Indradyumna—Bhāllavēya—'O, Descendant of Vyāghrapāda, what is that Self on which you meditate ?'—'The Air, O, Revered King,'—he said.—'This that you meditate upon as Self is that Vaiśvānara-Self which is 'diverse-coursed'. Hence, there come to you diverse offerings and rows of chariots follow you in diverse ways.'—(1)

BHĀṢYA—He said to Indradyumna—Bhāllavēya—'O, Descendant of Vyāghrapāda, what is that Self on which you meditate ?' etc.—as before. Diverse-coursed,—the Air has various courses ; existing as it does in various forms, such as the Āvaha, Udvaha and the like—; hence, on account of your meditating upon the 'diverse-coursed' Vaiśvānara, there come to you offerings—of cloth, food and other things—from various directions,—and rows of chariots also follow you in diverse ways.'—(1)

TEXT—' You eat food and see what is dear. One who thus meditates upon this Vais'vānara-Self eats food and sees what is dear and there is Brahmic glory in his family. But this is only the Life-breath of the

—V. xv. 2] PHILOSOPHY OF VAIŚVĀNARA FIRE

281

Self ;—he said—and your Life-breath would have gone

out if you had not come to me.' —(2)

BHĀṢYA—‘ You eat food etc., etc.,’—as before.—This

however is only the Life-breath of the Self,—he said—‘ Your

Life-breath would have gone out—departed,—if you had not

come to me.' —(2)

End of Section (14) of Discourse V

SECTION (15)

TEXT—Then he said to Jana—O S'ārkarākṣya, what

is that Self on which you meditate ?'—‘The Ākāśa, O

Revered Sir,’—he said.—‘This that you meditate upon as

Self is that Vaiśvānara-Self which is 'Extensive'. Hence,

you are extensive in offspring and wealth'.—(1)

BHĀṢYA—He said to Jana etc., etc.,—as before This

Vaiśvānara-Self is extensive. The Ākāśa is 'Extensive',

because it is all-pervading. And because you meditate

upon it as endowed with the quality of 'extensiveness',

therefore you are extensive in offspring—in the shape of

sons, grandsons and the rest,—and wealth,—in the shape

of gold and other things.—(1)

TEXT—‘You eat food and see what is dear. One

who thus meditates upon this Vaiśvānara-Self eats food

and sees what is dear ; and there is Brahminic glory in his

family.—But this is only the trunk of the Vaiśvānara-

Self ; and your trunk would have been shattered if you

had not come to me.' —(2)

BHĀṢYA—But this is only the Trunk,—i.e., the middle

position of the body of Vaiśvānara ;—the term 'sandeha'

being derived from the root 'dihi' signifying conglomeration,

and the body being a conglomeration of flesh, blood, bones

etc.,—it is called 'Sandeha'. Your trunk would have been

shattered—torn asunder;—if you had not come to me.'—(2)

End of Section (15) of Discourse V

CHĀNDOGYA UPANIṢAD

[ V. xvii. 2—

Section (16)

TEXT—Then he said to Buḍila—Āśvatarāśvi—‘O,

descendant of Vyāghrapāda, what is that Self on which

you meditate ?’—‘ Water, O Revered King’—he said.—

‘ This that you meditate upon as Self is that Vaiśvā-

nara-Self which is ‘Wealth’; hence you are possessed

of wealth and bodily strength.’—(1)

BHĀṢYA—He said to Buḍila-Āśvatarāśvi etc., etc.,—

as before. This Vaiśvānara-Self is ‘ Wealth’,—in the

form of wealth: as from water, proceeds food, and

from food, wealth. Hence you are possessed of wealth—

wealthy—and of bodily strength,—the strength of the body

being dependent upon food.—(1)

TEXT—‘You eat food and see what is dear. One

who thus meditates upon this Vaiśvānara-Self eats food

and sees what is dear ; and there is Brahmin glory in his

family. But this is only the bladder of the Self; and

your bladder would have burst if you had not come to

me.’—(2)

BHĀṢYA—But this is the Bladder of the Vaiśvānara-

Self;—‘Bladder’ being the place where urine becomes

collected,—your bladder would have burst—become torn—if

you had not come to me’.—(2)

End of Section (16) of Discourse V

Section (17)

TEXT—He said to Uddālaka-Āruṇi—‘O, Gautama !

What is that Self on which you meditate?’.—‘The

Earth, O Revered King’, he said. ‘This that you

meditate upon as Self is that Vaishvānara-Self which

is firmness ; hence, you are firm—as regards offspring

and cattle.’—(1)

‘You eat food and see what is dear. One who thus

meditates upon this Vaiśvānara-Self eats food and sees

–V. xviii. 1 ] PHILOSOPHY OF VAIŚVĀNARA FIRE

283

what is dear, and there is Brahmic glory in his fam iy.

But this is only the feet of the That Self ; and your feet

would have faded if you had not come to me'.—(2)

BHĀṢYA—Then he said to Uddālaka etc., etc.—as be-

fore. ‘ The Earth, O Revered King’—he said ‘ This firmness

is the feet of Vaiśvānara ; and your feet would be faded,—

benumbed, paralysed,—if you had not come to me.’—(1–2)

End of Section (17) of Discourse V

SECTION (18)

TEXT—He said to them—‘All of you, knowing the

Vaiśvānara-Self differently as it were, eat food. But

one who meditates upon this Vais'vānara-Self as a

whole, composed of parts and self-conscious, eats food in

all regions, in all beings and in all Selves.’—(1)

BHĀṢYA—Thereupon he said to all those who had held

the above-mentioned views regarding Vaiśvānara : All of

you ;—the particles 'vai' and 'khalu' are meaningless ;—

know this Vaiśvānara-Self,—who is one and not diverse,—

differently as it were ; and knowing him thus, you eat food ;

and you thus regard the Self as a limited entity, in the same

way as a number of persons born blind perceiving the

elephant through touching its different parts, come to have

diverse notions regarding it (each one regarding it to be like

the part that he had touched ; and as none of them had touch-

ed the whole elephant, none had any idea of the elephant as

a whole entity). One who meditates upon this Vaiśvānara-

Self as a whole composed of parts, such parts as the Heaven

as His head, down to the Earth as His feet. He is prādeśa-

mātra which means that (a) he is one who is known, in

the physical form through his compound parts, such as

the Heaven as his head, ending with the Earth as his feet ;

—or (b) it may mean that he is inferred as the 'Eater', in

284

CHĀNDOGYA UPANIṢAD

[ V. xviii. 2—

regard to the organs ;—or (c) that he extends from the Heaven down to the Earth;—or (d) ‘Prādeśa’ may be taken as standing for the Heavenly and other regions, in the sense that they are flatteringly described in the scriptures and the Vaiśvānara is of the same size as all these ;—(e) in another Vedic text, this Self has been described as ‘prādeśa-mātra’, in its literal sense,—namely, of the same size as the distance between the Head and the Chin ; but this is not the sense intended here ; as is clear from the summing up contained in the next text. He is also ‘Self-conscious’,—i.e. he is cognised as the Individualised Self in the notion of ‘I’.

This is Vaiśvānara,—in the sense of ‘Viśvān narān nayati’, carries all men, to their states in accordance with their merit and demerit ;—He, the All-self, the God ;—or He may be called ‘Vaiśvānara’ in the sense of being ‘All-Man’, being the Self of all,—or he may be ‘Vaiśvānara’ in the sense that ‘He is treated by all men as the Individualised Self’. One who meditates upon this Vaiśvānara-Self eats food in all regions—Heaven and the rest,—in all beings—animate and inanimate, and in all Selves,—Body, Organs, Mind and Intellect,—all these being sometimes spoken of as ‘Self’. The sense is that one who knows the Vaiśvānara eats the food of all living beings,—being the All-self, He eats the food (of all) ; he is not like the ignorant man who knows only the physical body with which he identifies himself.—(1)

TEXT—Of this Vais’vānara-Self, the Head is the ‘Highly Brilliant’,—the Eye is the ‘Multiform’,—the Life-breath is the ‘Diverse-coursed Soul,’—the Trunk is the ‘Extensive’,—the Bladder is ‘Wealth’,—the Feet are the ‘Earth’ ;—the Chest is the Altar, the Hairs are the Grass, the Heart is‘the Gārhapatya Fire, the Mind is the Anvāhāryapacana Fire, and the Mouth is the Āhavanīya Fire.—(2)

–V. xix. 1 ] PHILOSOPHY OF VAIŚVĀNARA FIRE

285

BHĀṢYA—“Why is it so ( as described above )?”

Because of this same Vaiśvānara-Self, which is the

subject-matter of the section,—the Head itself is the

‘Highly Brilliant’, the Eye is the Multiform,—the Life-breath

is the Diverse-coursed Soul.—the Trunk is the Extensive,—

the Bladder is Wealth and the Earth is the Feet. Or the

whole of this may be taken as an injunction of meditation—the sense being that one should meditate in this

manner. The text proceeds to show how, in the case

of the knower of the Vaiśvānara-Self, the act of Eating

constitutes the Agnihotra-offering ; of this Vaiśvānara-Self,

—who is the eater,—the chest is the Altar,—because it

resembles this in shape,—the Hairs are the Grass,—the

hairs are seen to be spread over the chest, just as grass

is seen strewn on the Altar.—the Heart is the Gārhapatya-

Fire,—because the Mind is taken out of the Heart (just as

the Anvāhāryapacana Fire is taken out of the Āhavanīya

and hence is close to it ; hence the Mind is the Anvāhārya-

pacana Fire ;—the Mouth is the Āhavanīya Fire ;—as like

the Āhavanīya Fire, the Mouth is that into which food is

thrown in, just as offerings are thrown into the Āhavanīya-

Fire.—(2)

End of Section (18) of Discourse V

SECTION (19)

TEXT—Thus the food that comes first should be

an object of libation-offering. So that when he offers

the first libation, he should offer it with the words

‘Svāhā’ to ‘Prāṇa’; and thereby Prāṇa becomes satis-

fied.—(1)

BHĀṢYA—Thus,—such being the case,—when at the

time of eating, the food that happens to come first—for the

purpose of eating,—it should be an object of libation-offering,

—i. e. it should be offered as a libation. As it is only the

286

CHĀNDOGYA UPANIṢAD [V. xx. 1—

accomplishment of the Agnihotra as a complete whole that is meant to be represented here, the detailed procedure of the Agnihotra finds no place here.—When the eater offers the first libation,—how should he offer it ?

Answer—He should offer it with the words ‘Svāhā’ to ‘Prāṇa’.—i.e. with this mantra ; and as the term ‘libation’ has been used, only that quantity of food should be put into the mouth as is offered in libations.—By this offering, Prāṇa becomes satisfied.—(1)

TEXT—Prāṇa being satisfied, the Eye becomes satisfied ;—the Eye being satisfied, the Sun becomes satisfied ; the Sun being satisfied, the Heaven becomes satisfied ; the Heaven being satisfied, whatever is under the Heaven and under the Sun becomes satisfied ; and through the satisfaction thereof, he himself becomes satisfied ; also with offspring, cattle, food, brightness (boldness), and Brahmin glory.—(2)

BHĀṢYA—On Prāṇa being satisfied, the Eye becomes satisfied; the Eye, the Sun, and the Heaven,—all this becomes satisfied,—as all whøtever else is under the Heaven and the Sun,—as their lord and master,—becomes satisfied; and through the satisfaction thereof, he—the Eater himself also becomes satisfied ;—all this is quite perceptible. And further, he becomes satisfied with offsprig and the rest also. The term ‘tējas’ stands for brightness, effulgence,—or it may mean boldness ;—Brahmin Glory, is glory due to the proper accomplishment:of character and learning.—(2)

End of Section (19) of Discourse V

SECTION (20)

TEXT—Then, when he offers the second libation, he should offer it with the words ‘Svāhā’ to ‘Vyāna’; when Vyāna becomes satisfied.—(1)

–V.xxii. 2 ] PHILOSOPHY OF VAIŚVĀNARA FIRE

287

On Vyāna being satisfied, the Ear becomes satisfied ; on the Ear being satisfied, the Moon becomes satisfied ; on the Moon being satisfied, the Quarters become satisfied ; on the Quarters being satisfied, whatever is under the Moon and the Quarters becomes satisfied ; through the satisfaction thereof, he himself becomes satisfied ; also with offspring, cattle, food, brightness and Brahmic glory.—(2)

End of Section (20) of Discourse V

SECTION (21)

TEXT--Then, when he offers the third libation, he should offer it with the words—‘Svāhā’ to ‘Apāna’; when Apāna becomes satisfied ;—on Apāna being satisfied, Speech becomes satisfied ;—on Speech being satisfied, Fire becomes satisfied ;—on Fire being satisfied, the Earth becomes satisfied ;—on Earth being satisfied, whatever is under the Earth and the Fire becomes satisfied ;—through the satisfaction thereof, he becomes satisfied ; also with offspring, cattle, food, brightness and Brahmic Glory.—(1)

End of Section (21) of Discourse V

SECTION (22)

TEXT—When he offers the fourth libation, he should offer it with the words ‘Svāhā’ to ‘Samāna’; when Samāna becomes satisfied.—(1)

On Samāna being satisfied, the Mind becomes satisfied ; on Mind being satisfied, Parjanya becomes satisfied ;—on Parjanya being satisfied, Lightning becomes satisfied ; on Lightning being satisfied, whatever is under Lightning and Parjanya becomes satisfied ; through the satisfaction thereof, he becomes satisfied,

288

CHĀNDOGYA UPANIṢAD [ V. xxiv. 1—

also with offspring, cattle, food, brightness and Brahmic

Glory.—(2)

End of Section (22) of Discourse V

SECTION (23)

TEXT—When he offers the fifth libation, he should

offer it with the words ‘Svāhā’ to ‘Udāna’; when Udāna

becomes satisfied.—(1)

On Udāna being satisfied, the Skin becomes satis-

fied ;—on the Skin being satisfied, Air becomes satisfied ;

—on the Air being satisfied, Ākāśa becomes satisfied ;—

On Ākāśa being satisfied, whatever is under Air and

Ākāśa becomes satisfied ;—through the satisfaction

thereof, he becomes satisfied ; also with offspring,

cattle, food, brightness and Brahmic Glory.—(2)

BHĀṢYA—When he makes the second, third, fourth,

fifth offering etc., etc., all which is exactly alike.—(1-2)

[ This is the only Bhāṣya on Section XX to XXIII.]

End of Section (23) of Discourse V

SECTION (24)

TEXT—If, without knowing this, one offers the

Agnihotra, it would be just like a man removing the live

embers and pouring the libation on dead ashes.—(1)

BHĀṢYA—If any one, without knowing the above-

described Philosophy of the Vaiśvānara, were to perform

the well-known Agnihotra,—this Agnihotra-offering would be

like a man removing the live embers,—fit for being the

recipient of the libations,—and pouring the libation on dead

ashes—which are not the right place for pouring the libation.

This would be useless in comparison with the Agnihotra-

offering made by the person knowing the Vaiśvānara. By

deprecating the well-known Agnihotra, the text means to

V. xxiv. 4 ] PHILOSOPHY OF VAIŚVĀNARA FIRE

289

eulogise the Agnihotra-offering made by one who knows

the Vaiśvānara.—(1)

TEXT—But if one knowing this offers the Agnihotra,

his libation falls upon all regions, all beings and all

selves.—(2)

BHĀṢYA—For this reason, this is a specially qualified

Agnihotra ;—How ?—Now, if one knowing this offers the

Agnihotra—of him, who knows the Philosophy of Vaiśvā-

nara as described above,—the libations become offered on

all regions etc., etc.,—the meaning of all which has been

already explained (in connection with the eating of food) ;

as pouring libation ' and eating of food ' serve the same

purpose (in this context).—(2)

TEXT—Just as Reed-cotton thrown on the Fire is

burnt up, so are burnt up all the evils of one who

knowing this thus offers the Agnihotra.—(3)

BHĀṢYA—Further, just as the cotton of the Reed-plant

when thrown on the Fire,—becomes burnt up—quickly,—even

so are burnt up all the evils—known by the name of ` merit and

demerit '—without any exception,—all that had become

gathered through several births, and also those that had

come into existence prior to and along with the knowledge

(of Vaiśvānara),—of the man who knows the Vaiśvānara,

the Self of All, the Eater of all Food ;—the only evil left

unburnt would be that to which the birth of the present

body had been due ; this last evil is not burnt up, because

like the arrow that has been shot, its effects have already

begun to appear.—All this happens to one who knowing

this offers the Agnihotra,—i. e. eats food.—(3)

TEXT—Therefore, if one knowing this were to

offer the remnant of his food to Caṇḍāla, it would be

offering to his Vaiśvānara-Self. To this end there is

the following verse :—(4)

C. U. 19

290

CHĀNDOGYA UPANIṢAD

[ V. xxiv. 5—

BHĀṢYA—If such a person were to offer the remnant

of his food to the Caṇḍāla,—who does not 'deserve to

receive it—and thus make an offering which is forbidden,

—even so this would be an offering to the Vaiśvānara-Self—

in the Caṇḍāla's body ; and the act would not be sinful.

By saying this, the Philosophy is meant to be eulogised.

To this end.—i. e. in praise of the Philosophy,—there is

the following verse—Mantra-text.—(4)

TEXT—‘ As here, hungry Children wait upon the

Mother, so do all Beings wait upon the Agnihotra.—

Yea, they wait upon the Agnihotra.’—(5)

BHĀṢYA—As in this world, hungry children wait upon

the Mother,—‘ when will our mother give us food ’,—so do all

Beings—that eat food,—wait upon the Agnihotra,—i. e.

Eating—of the man who knows this—‘ when will he eat ?’,

that is, the whole universe becomes satisfied by the eating.

of the man knowing this. The repetition is meant to

indicate the end of the Discourse.

End of Section (24) of Discourse V

End of Discourse V.

DISCOURSE VI

PHILOSOPHY OF BEING

Section (1)

TEXT—'Harih Om!' There lived one S'vētakētu-Āruṇēya. His father said to him—'O S'vētakētu, live the life of the Religious Student ; verily, my boy, no one in our family has ever been unlearned and hence Brāhmaṇa only in name.'—(1)

BHĀṢYA—There lived one S'vētakētu-Āruṇēya. The connection of the present Discourse with what has gone before is as follows :—It has been declared (under III. xiv. 1) that ' All this is Brahman, and one should calmly meditate upon it as the source, the substratum and the final absorbent of all '. Now, it has to be explained how this whole universe proceeds from, subsists in and becomes absorbed (or merged) into, that Brahman. Then, later on, it has been declared ( under V. xxiv. 2) that ' when the knowing man has eaten, the whole universe 'becomes satisfied';—now, this also is possible only if the Self is one only in all beings,—and not if there are diverse selves.—Now, the present, Sixth, Discourse starts to show how it is only one Self in all beings.—The story relating to the father and son has been introduced for the purpose of indicating the great importance of the Philosophy dealt with.

S'vētakētu—by name ;—'ha' implies that the story is well known ;—Āruṇēya,—the grandson of Aruṇa,—lived—was.—His father Āruṇi, thinking this son of his to be a fit person to receive the teaching,—and noticing that the time for his initiation was passing,—said to him—'O S'vētakētu, go to a teacher who is fit for our family, and live the life of

291

292

CHĀNDOGYA UPANIṢAD

[ VI. i. 3—

the Religious Student ; it is not fit and proper, my boy, that

any one of our family should be unlearned—should not

study, and hence a Brāhmaṇa only in name,—i. e. one who

only points to the Brāhmaṇas to whom he is related, and

is not himself like a Brāhmaṇa.'—(1)

TEXT—Having gone when twelve years old, he

came back when he was twenty-four years old, having

studied all the Vedas, highly—conceited, regarding him—

self a great scholar, and arrogant. His father said to

him—‘ O S'vētakētu, since thou art so highly-conceited,

regarding thyself as a great scholar and arrogant, didst

thou ask for that teaching.’—(2)

BHĀṢYA—From what follows it seems that the father

himself went abroad after the conversation ; as being

fully qualified himself he did not initiate his son (into

the life of the Religious Student).—When he was addressed

as above by his father, S'vētakētu, when twelve years old,

approached the teacher (and becoming initiated by him),

—and by the time he was twenty four years old, he had

studied all the four Vedas, and understood their meaning ;

—and being highly-conceited,—i. e. not thinking any one

to be equal to himself,—regarding himself a great scholar,

—one who is prone to think himself to be a great

scholar,—arrogant,—not endowed with humility,—came

back—home. Finding his son so unlike himself in

character, arrogant and conceited, the father said to

him—‘O, S'vētakētu, since thou art so highly conceited,

regarding thyself a great scholar and arrogant,—what is the

exceptional thing thou hast obtained from thy teacher ?

Didst thou ask the teacher for that teaching—that which can

be learnt only from a teacher, or the teaching regarding the

Supreme Brahman ?’.—(2)

TEXT—‘ That through which the unheard becomes

heard, the unthought-of becomes thought of and the un—

—VI. i. 4 ]

PHILOSOPHY OF BEING

293

known becomes known ?'—'What is that teaching, Sir,?—(3)

BHĀṢYA—The father specified the teaching—' that teaching through which when heard,—other things even unheard, become heard,—the unthought-of—what has never been considered,—becomes thought of,—duly considered,—the unknown—what is not definitely known—becomes known —definitely known.

What is learnt from this story is that even after having read all the Vedas and learnt all else that there is to be learnt,—until one knows and understands the essense of the Self,—his main purpose in life remains unfulfilled.

Having heard the wonderful assertion made by his father, he said—' Sir, what is that teaching ?—' this what he says regarding one thing becoming known by the knowledge of another thing is too strange to be believed ', —thinking thus, the son puts the question—' In what manner does that teaching proceed ? '.—(3)

TEXT—' My Boy, just as through a clod of clay, all that is made of clay would become known ;—all products being due to words, a mere name ; the clay alone is real.'—(4)

BHĀṢYA—Listen how that teaching proceeds, my Boy: —Just as in the ordinary world, though a single clod of clay,—as the material cause of all such things as the Bracelet, the Jar and the like,—being known, all else that is made of clay—products of clay—would become known.

Question :—" How can the knowledge of the Material cause, Clay, bring the knowledge of its products, which are totally different things ?".

Answer :—This does not affect our position. Because the product—(effect) is non-different from its (material)

294

CHĀNDOGYA UPANIṢAD

[ VI i. 6—

cause. You think that the knowledge of one thing cannot

make another thing known. This would be quite true, if

the product (effect) were something totally different from

the cause. As a matter of fact, however, the effect is not

entirely different from its cause.

Question :—“ How then have we such ideas in the

world as ‘this is the cause, and that its effect’?”

Listen ; it is due to words—i. e. it is based upon words;

—What is due to words ?—All product, which thus, is mere

name ; the term “nāmadhēya” is formed with the term

‘nāman’ having the reflexive affix ‘dhēya’ added to it ;—

the sense is that there is no real entity in the shape of the

Product, it exists in name only, being based upon words ; in

reality the Clay is the only real thing.’—(4)

TEXT—‘My Boy, just as through a single ingot of

gold, all that is made of gold would become known,—all

Product being due to words, a mere name ; the gold

alone is real’.—(5)

BHĀṢYA—My boy, just as by a single ingot—lump—of

gold,—all that is made of gold,—such as arm-let, crown,

bracelet and the like—would become known.—Being due to

words etc., etc.,—as before.—(5)

TEXT—‘My Boy, just as through a single nail-

clipper, all that is made of iron would become known,—

all Product being due to words, a mere name ; the iron

alone being real—Such, my boy, is that Teaching’.—(6)

BHĀṢYA—‘My Boy, just as through a single nail-clipper,

—which stands here as representing a lump of iron,—all

that is made of iron,—everything that is made of iron,—would

become known.’—The rest is as before.—The speaker has

made use of several illustrative examples for the purpose

of including all the endless things meant to be illustrated,

–VI. ii. 1 ]

PHILOSOPHY OF BEING

295

and also for the purpose of strengthening the conviction.

Such, my Boy, is the Teaching I spoke of to you.'—(6)

TEXT—‘Surely, those Revered Ones did not know

this ; if they had known it, why should not they have

taught it to me ? You, Respected Sir , teach it to me'—

‘So be it, my dear,'—he said.—(7)

BHĀṢYA—When the father had said this, the other

said—‘Surely', the Revered Ones—my respected teachers—

did not know this,—what you have told me, it was not known

to them ; if they had known it—this subject,—why should

not they have taught it to me ?—I who was duly qualified

devoted and obedient ? And this fact remains that they

did not teach it to me ;—hence, I think that they did not

know it.—Though the teacher's inferiority should never

have been spoken of,—yet he spoke of it, because he was

afraid of being again sent to the house of the same teacher.

—‘Hence, yov, Respected Sir, teach it to me ;—teach me that

subject of philosophy—the knowledge whereof would bring

to me Omniscience.' The father said.—‘Be it so, my dear.'

—(7)

End of Section (1) of Discourse VI

SECTION (2)

TEXT—In the beginning, my dear, this was Being

only,—one, without a second.—Some say that, in the

beginning, this was Non-being, only one, without a

second. From that Non-being sprang Being.—(1)

BHĀṢYA—Being only—the term 'Being' stands for that

entity which is mere esse,—subtile, undefinable, all pervad-

ing, one, taintless, impartite, consciousness, as understood

from the Vedānta-texts. The particle 'eva' 'only', serves to

emphasise the statement.

296

CHĀNDOGYA UPANIṢAD [ VI. ii. 1—

Question—“ What is to be understood from this ? ”

Answer—What is understood is that 'this universe

which with its names, forms and activities, is perceived

as a modified product,—was Being only'; such is the

connection of the word 'was'.—

Question—“ When was this Being only ? ”

Answer—In the beginning,—i.e., prior to the birth of

the universe.

Question—“ Is not this Being there now, at the present

time,—that it has been qualified—as Being so in the

beginning ? ”

Answer—Not so.—“Then why the qualification (in

the beginning) ?”.—What is meant is that even now, at the

present moment, it is Being, but it is accompanied by differ-

entiation of Name and Form,—the object of the idea of the

term 'this', and as such it becomes this. Before birth—

in the beginning,—however, it was answerable only to the

idea and term 'Being'; hence it is emphasised that ' in the

beginning this was Being only '. Before its birth, no object

can be apprehended as being such and such in name, or

having such and such a form ; it is exactly as during the

time of deep sleep. What is meant is that immediately

on waking from deep sleep, all that one is conscious of

is mere existence (of things), while during deep sleep, he

is conscious of Being alone as the only entity ; and so also

in the beginning—before the birth of the universe.

It is just as all this is spoken of in the ordinary world.

In the morning, one sees the potter spreading out clay for

making the jar and other things,—and then having gone

away to another village, and returning in the afternoon,

sees in the same place, many products in the shape of jars,

saucers and other articles, all of diverse kinds.—One says

that 'all this, jar, saucer and the rest, was, in the morning,

—VI. ii. 1 ]

PHILOSOPHY OF BEING

297

clay only'—so it is said here that 'in the beginning this was Being only.'

One ;—What is meant of the assertion that it was one only, is that even in the form of its product, it does not become something else.—Without a second ;—what is denied by this negation is the likely idea that—“Just as in the making of the jar and other things, it was that, apart from the clay, there were other efficient causes,—in the form of the Potter and others,—so in the case of the Products of Being also, there would be other accessory causes, apart from the Being.”—There is no entity, second to it, hence it is without a second.

Objection :—‘In the philosophy of the Vaiśeṣika also all things are co-ordinated with Being, (existence)—the term 'being', 'exists' being found to be applied to substances, qualities and other things, in such expressions as 'the existing Substance', 'the existing Quality', 'the existing Action', and so forth”.

Answer :—True; it would be so. But before the birth of the product, it did not exist,—say the Vaiśeṣikas; as their doctrine is that 'before its production, the product is non-existent',—nor do they accept the view that before production there was a single entity, 'one without a second.'—From all this it is clear that what is spoken of in the text, through the example of Clay and other things, is a cause, in the shape of 'Being', entirely different from the 'Existence' posited by the Vaiśeṣika.

In regard to this subject of determining the exact nature of the entity before its birth, the Vaiśeṣikas have asserted, when determining the nature of things, that "Before its birth, this universe was non-being,—i.e., mere negation of Being,—one, without a second. In fact, he Bauddhas hold the view that before birth, the negation of Being is the

only reality ; and this ‘Non-Being’ is not regarded by them

as some other entity, which is contrary to ‘Being’ :-as

has been assumed by the Naiyāyikas according to whom,

‘Being’ is an entity which is apprehended as it exists, and

that which is apprehended as contrary to this is ‘Non-

Being’ ;-both being equally real entities (one positive and

the other negative).

Objection :-“The Vaiśeṣikas also hold the view that

before its birth, this universe was mere negation of Being.

—As to the question ‘How did this exist before its birth ?’

—The answer provided by them is that ‘it was Non-Being,

one, without a second’, where the thing spoken of is clearly

related to a particular point of time (‘before birth’) ; and

they also declare its being without a second, (and all this

makes clear that this thing must be a positive entity).”

Answer :-True ; but such an opinion is right for those

who posit merely a negation of things (and do not admit of

any positive entity). In fact, the opinion that there is ‘non

existence only’ is not right ; as, if that were so, then the

person holding this opinion would himself have to ‘be

denied ;-it might be argued that “the holder of the opinion

is admitted to be an entity at the present time, not before

his birth.”—But that cannot be ; there is no evidence to

show that prior to birth there was negation of Being ; so,

that there is no reason for the assumption that “Before

birth, it was only non-Being”.

Objection :-“What is denoted by the word is the

Form (commonality) of things, how can there be any

meaning of words or of the sentence, in the case of the

assertion ‘non-Being, one, without a second’ (as none of

these words is denotative of a commonality), and when no

such meaning is possible, the assertion would become

meaningless and (hence) wrong, invalid.”

–VI. ii. 2] PHILOSOPHY OF BEING 299

Answer :–This does not vitiate our position ; because what the sentence asserts is the cessation (negation) of the apprehension of ‘Being’. The term ‘Being’ is denotative of a positive generic entity ; and the other two terms ‘one’ and ‘without a second’ are co-ordinated with (qualify) the term ‘Being’ ; so also the term ‘this’ and ‘was’ (in the sentence ‘this was non-being’). In this sentence expressing the Being (positive entity), the negative ‘non’ has been introduced ; and being thus introduced, it serves, on the basis of the positive sentence itself, etc. preclude, from the positive connotation of the sentence, the idea relating to that positive connotation,—in the form ‘Being’, ‘one, without a second’ ; just in the same way as the man on the horse, while resting on the horse itself, turns its face away from the thing standing before it. The sentence thus does not connote mere negation of Being.—Hence, we conclude that the sentence, ‘this was non-Being only etc., etc.’, has been used only for the purpose of denying a possible wrong notion that might be entertained by people. It is only after the wrong notion has been expressed that it can be denied (in the next text) ; in this way the sentence ‘this was non-Being’ serves a distinctly useful purpose ; and hence it, becomes established that it is a Vedic assertion and fully authoritative ; and there is no force in the objection that has been urged against it.

From this Non-Being,—the negative of all things,—sprang Being.—The form ‘jāyata’ (without the initial ‘a’) is a Vedic anomaly.—(1)

TEXT—‘But how could it be so, my dear ?’—said he ;—‘How could Being be born from Non-Being ?—in fact, this was Being only, in the beginning, one, without a second.’—(2)

BHĀSYA—Having set forth the wrong view propounded by the Mahāvaināśika (Nihilist-Bauddha), he

300

CHĀNDOGYA UPANIṢAD

[ VI. ii. 2—

proceeds to reject it : But how,—with what proof,—my dear, could it be so ? How could it be possible that Being should be born from Non-Being ? The meaning is that there can be no proof or reason for such a view. It is true that the sprout is seen to appear only after the seed has been destroyed. But even this instance would not be compatible with the doctrine that 'it is from Negation alone that things are produced'.—"How so ?"—As a matter of fact, the constituents of the seed, which occupy the space that had been occupied by the seed, continue to subsist in the sprout ; and there is no destruction of those constituents on the birth of the sprout. As for the entity in the shape of the seed itself (which ceases to exist), the Nihilists do not admit of any such positive entity, apart from the constituents of the seed, as these would be destroyed on the birth of the sprout ; if there is such a positive entity apart from the constituents,—then this goes against their doctrine (that there is no positive entity).—It might be argued that "what is destroyed, on the birth of the sprout, is the shape and form of the seed, the existence whereof is admitted (by the Nihilist), as due to Illusion".—But what is this Illusion ? Is it positive or negative ? If it is negative, then there is no corroborative instance possible (in support of the view—that the positive entity is produced from a negative entity ; and illusion itself being a non-entity, it cannot prove the existence of the seed—Ānandagiri).—If, on the other hand, the illusion is positive, then there is no ground for the notion that the sprout has grown out of negation ; because, the sprout is actually produced out of the constituent elements of the seed (which, ex-hypothesi, is a positive entity based upon illusion, which itself is a positive entity, ex-hypothesi).

It might be argued that "the constituents also of the seed are destroyed on the birth of the sprout".—But what

—VI. ii. 2 ]

PHILOSOPHY OF BEING

301

has been said in regard to the seed applies, with equal force, to its constituents also. That is, just as, according to the Nihilists, there is no positive composite whole in the shape of the seed,—so also the constituents cannot be positive entities ; and if these are not positive entities, then there can be no destruction of them. Thus, inasmuch as the constituents of the seed also have their own subtler constituents, and these latter again have their own, still subtler constituents, and so on, there being an infinite series of constituent elements,—there is no possibility of destruction (total annihilation) in any case, and as, all through this infinite series of constituents, there runs the notion of their being 'Beings' (positive entities),—there is no cessation of this 'existence' (character of 'being'); so that the Theory of the Positivist Upholders of 'positive Beings', that 'Being (entity) is produced from Being', becomes established. As for the upholders of 'Non-Beings', there is no instance to show that Being (Entity) is produced from Non-being (Non-Entity). As for the Positivists, there is the well-known instance of the jar (an entity) being produced from the Clay (also an entity) ; which is clear from the fact that the jar is there when the clay is there, and it is not there when there is no clay.—If the jar were to be produced out of Negation, then it would not be necessary for the man desirous of making the jar to seek for Clay. It would be possible too, in that case, for the jar and other objects to be conceived and spoken of as negations (non-entities). But neither of these two contingencies happens. Hence, we conclude that it is not true that 'Being is produced from Non-Being'.

Some people have held the following view :—"It is the idea of the Clay which is the cause (source) of the idea of the jar ; so that it is the idea of the Clay which is the

302 CHĀNDOGYA UPANIṢAD [ VI. ii. 2—

cause of the idea of the jar, and there is no such real entity as the clay or the jar."

But even so it would be an existing (positive) idea of the clay which would be the cause of the existing (positive)

idea of the jar ; and so there is no production of Being from Non-Being.

Says the opponent.—“What we mean is that between the idea of the clay and the idea of the jar, which appear to

stand in the relation of cause and effect, there is only immediate sequence, and not the actual relation of cause and

effect.”

This also is not right. In support of this immediate sequence of ideas, the Nihilists can have no corroborative

instance in the external world (as being purely internal).

It is on account of all this that the father said—“How could it be so, my dear ?” That is, in what way could Being

be produced from Non-Being ? The meaning is that there is no instance of Being (Entity) being ever produced from

Non-Being (Non-Entity).

Having thus demolished the doctrine of the Negativist (Nihilist), he sums up by saying—‘In fact, there was Being

only, in the beginning’,—wherein is contained the affirmation of his own doctrine as fully established.

Says the opponent—“For the Positivist also (who holds that Being is produced out of Being), there is no corrobo-

rative instance available ; because we do not see a jar being produced out of another jar.”

True, it is so ; one Being or Entity is not produced from another Entity ; it is the same Entity that appears

and subsists in another form ; as for instance, when the snake becomes coiled up, or when the clay appears in the

diverse forms of dust, clod, jar, potsheds and so forth.

–VI. ii. 2 ]

PHILOSOPHY OF BEING

303

Says the opponent—“If that is so, and it is the one and the same Being that appears in various forms and conditions, then, how is it that it is asserted (as in the text) that 'it existed before being born' ?”

Answer:—Apparently it was not heard by you when it was pointed out by us (in the beginning of the Bhāṣya on text 1 above) that what is intended by the sentence 'In the beginning this was Being only' is the emphasising of the positive character of the product denoted by the word 'this' (i. e. the Universe).

“In that case, it comes to this that before it was produced, the product denoted by 'this' was Non-being (Non-entity), and now (after being produced) it has come into existence (on production).”

Not so, as a matter of fact it is only the Being or Entity that comes to subsist and be :spoken of as 'this'; just as it is Clay itself that comes to subsist and be spoken of as 'clod', 'jar' and so forth.

“Just as the clay is an entity, so are the clod and jar etc. etc., also ; because these latter also, like the former, are cognised as 'entity' (Being). And yet, as the product is the object of cognition other than the cognition of its cause, the product must be an entity different from the 'Being' (its cause) ; just as the cow is different from the horse (because it is the object of a cognition different from the cognition of the horse).”

Not so ; because though among the products–clod, jar and the rest,—there is mutual difference, yet the character of being 'clay' pervades equally over all of them. Though the jar is different (and separable) from the clod, and the clod is different (and separable) from the jar,—yet neither the clod nor the jar is different (separable) from Clay ; hence both the clod and the jar are only Clay. As regards

304

CHĀNDOGYA UPANIṢAD [ VI. ii. 3—

the cow and the horse however, the cow is different from

the horse and the horse is different from the cow.—From all

this it follows that the jar and other products ( of Clay )

are only clay in diverse forms.—In the same way all this

universe is only Being, in diverse forms; and hence it

is only right to assert that before birth, it was Being only;

specially because every form of the product is only a

modification based upon words.

Says the opponent—“This Being is one, indivisible,

whole, without parts, inactive, calm and taintless;

as declared in such Vedic texts as ‘The divine, incorporeal

Puruṣa, unborn both inside and out’, (Muṇḍaka-Upa. 2.1.2.).

And how can there be any modified form for the Being

which is one indivisible whole ?”.

This does not vitiate our position. Of the indivisible

Being also, it is possible for modified forms to appear out of

those (illusory) component parts of Being which are created

by the imagination of man; just as the serpent appears out

of those component parts of the rope which are created by

the imagination (as being those of the serpent). Because

after all ‘all modification is a product of words, existing

in mere name, and the Clay is the only reality’; and thus

really speaking Being alone is real, one, without a second,

—even at the time that there is perception of ‘this’ (this

perception being purely illusory).—(2)

TEXT—It conceived—‘May I become many; may I

grow forth’; and It created Fire. That Fire conceived—

‘May I become many; may I grow forth’; and it

created Water. Therefore whenever a man is hot and

perspires, it is water produced from fire.—(3)

BHĀṢYA—It—that Being—conceived; it saw and

thought.—From this it follows that the cause (origin) of the

Universe is not the Primordial Matter, as posited by the

–VI. ii. 3 ]

PHILOSOPHY OF BEING

305

Sāñkhya ; because Primordial Matter has been regarded by them as insentient ; while this Being is sentient ; as only a sentient Being can conceive. It conceived—“May I become many, may I grow forth”—may I be born well ;—just as the Clay grows into the form of the jar and other things,—or the rope grows into the form of the serpent—which form, in both cases, is created by the imagination.—“In that case all that is perceived is unreal, non-existent, like the rope in the form of the serpent.”—No ; what we assert is that it is Being itself which is perceived in a form other than its own, through duality and diversity ; and there is no non-existence of anything anywhere. It is the logicians who assume things other than Being, and declare that those things are non-existent, before being produced, and also afterwards, after destruction.—We however do not make any assumption of anything—name or named,—other than Being at any time or place. Whatever there is, in the form of name or named,—which is imagined to be something different—all this is Being only. Just as it is the rope itself which, under the assumption of the serpent, is called ‘serpent’ ;—and just as the clod, jar and the rest come to be spoken of as different from the Clay—or the assumption that all that is different from Clay,—in ordinary life. For those, however, who know the real character of the Rope, the name as well as the idea of ‘serpent’ cease,—and for those who know the real character of Clay, the name and idea of ‘jar etc.,’ cease ; in the same manner, for those who know the real character of Being, the name and idea of all other products cease ; as declared in such Vedic texts as—‘Wherefrom speech turns back, without getting at it, along with the mind.’ (Taitti. Upa. 2. 4. 1.), and ‘It is undescribable, imperishable,’ (Ibid. 2. 7. 1.) and so forth.

Having conceived thus, it created fire.

C. U. 20

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[ VI. ii. 4—

Objection:—“ In another Vedic Text, it has been

declared that ‘ From Self was produced Ākāśa ’ (Taitti.

Upa. 2. 1. 1a), and ‘ From Ākāśa, Air,—and then from

Air, Fire ’,—which thus is the third product ; how then,

is it mentioned in the present text as the very first

product ? That Fire as well as Ākāśa, both should be

created from the same source is self-contradictory. ”

Answer:—There is no force in this objection ; it is

possible to interpret the present text to mean, that It created

Fire, after the creation of Ākāśa and Air (and thus all the

texts become reconciled). Or, the order of sequence in the

creation is not what is meant to be asserted here ; all that is

meant to be asserted is that ‘ all this is the product of Being

(entity) and hence, all is Being alone, one, without a

second’. That this is so meant is clear from the example

of Clay that has been cited.—Or, what is meant to be

asserted is the doctrine of ‘ Triplication ’ (as set forth in

texts 3-4, below) ; hence the present text speaks only of

Fire, Water and Food.

‘ Tejas (Fire), is well-known in the world as that which

burns, cooks and illumines and is red.—When this Fire was

created—that is, after the Being had taken the form of

Fire, it conceived—‘ may I become many and grow forth ’;—

as before. It created Water ; Water is liquid, viscil, fluid,

and white,—as is well-known in the world.—From Fire

came Water as the product ; hence it is that at whatever

place and time, man becomes hot—heated—and perspires,

it is water produced from fire.—(3)

TEXT—The Water conceived—‘ May I become

many and may I grow forth’; it created Food. Therefore,

when it rains there is profuse food produced ; hence, it

is from Water that eatable food is produced.—(4)

BHĀṢYA—The said Water conceived,—as before, Being

in the form of Water conceived,—‘ May I become many—

—VI. ii. 4 ]

PHILOSOPHY OF BEING

307

profuse—and grow forth—become produced.’—It created Food—in the shape of Earth. Inasmuch as food, which is

of the nature of earth, is the product of Water,—whenever

hence it is from water that eatable food is produced.

At first it is said that when the text spoke of Water

having created ‘Food’, it was Earth that was meant to have

been created ; while subsequently, in the example cited the

word used is ‘annādya’ where ‘anna’ stands for food and

‘ādya’ for eatable, and from this qualified term, it would

appear as if Rice and Barley and other grains were meant

by ‘Food’ (not the Earth). Food is well-known as heavy,

firm, nourishing, things and dark in colour. There is thus

no repetition.

Objection :—“It is not possible for Fire and other

things to conceive, as there is no prohibition of the killing

of these things (as there is prohibition of the killing of

sentient beings), and also because we do not find in these

things any such feelings as Fear and the like (which are

concomitant with sentience) ;—how is it that the text speaks

of Fire having conceived?”.

This does not vitiate our position. Because Fire and

other things are the products evolved out of the cause

(Being) which is the real conceiver ; in fact, Being itself is

the conceiver, who creates products in a definite order of

sequence ; and when Fire and the rest are spoken of as

having ‘conceived’, what is meant is that it was as if the

elemental substance conceived.

Objection :—“For the Being also, the conceiving must

be only figurative (and not real).”

Not so ; because ‘conceiving’ by the Being can be

known only from Words (of the Veda), and hence, it is not

possible to assume that it is figurative, not real.

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[ VI. ii. 4—

Says the opponent—“ As Being is the cause of Clay, it

is possible to infer that it is insentient (like its Product,

clay) : hence it can be presumed that it is the insentient

Primordial Matter itself, which functioning for the sentient

Being, produces the various products in general, at well-

defined times ; so that the ‘ conceiving ’ in this case must

be figurative ; in ordinary life we have seen that an in-

sentient thing is spoken of and treated as sentient ; for

example, in such expressions as ‘ the river bank wishes

to slide down ’. Of the same kind may be the attributing

of ‘ conception ’ to Being (which, as Primordial Matter) is

really insentient.”

Not so, we reply. Because this Being is going to be

spoken of later on as the Self, in the text ‘ That is the truth,

that is the Self ’.—It might be argued that ‘ this speaking

of it as the self also may be figurative ; just as is found in

such expressions ‘ Bhadrasēna is my very Self ’, where the

character of ‘ self ’ is attributed to one (Bhadrasēna) who

may be doing all that is food to the speaker, and yet is not

his Self. But that cannot be ; as it is taught that Libera-

tion comes to one who regards himself as ‘ Being ’, having

the firm conviction that he is real ; and for such a one the

delay is only ‘ till then ’ (which shows that the Being

and the Sentient self are one and the same).—“ Even this

may be purely figurative. That is to say, when it is said

that when one has a firm conviction regarding the Principal

Self, Liberation is close to him,—this teaching regarding

Liberation also may be only figurative. Just as, in the

ordinary world, when one has started to go to a village, he

may say ‘ I have reached the village ’, for the purpose of

indicating quickness.”—That cannot be ; because the

whole treatment has started with the preface ‘ By the know-

ledge of which all becomes known etc., etc.’ It is Being

—VI. iii. 1 ]

PHILOSOPHY OF BEING

309

alone, by knowing which all else becomes known; for the

simple reason that all things are not different from Being ;

and also because Being has been declared to be ' without a

second '. Nor has the S'ruti directly declared anything

else as ' to be known '; nor can any such be inferred from

any indicatives in the Veda,—on the basis of which the

' Liberation ' spoken of could be regarded as figurative.

Further, if all that is said in the whole Discourse were

to be presumed to be figurative, then the labour of the

presumer would be entirely futile; as for him the means

of accomplishing the Purpose of man would have been

known by means of Ratiocination itself. From all this

we conclude that as the Veda is fully authoritative, there

can be no abandoning of its direct meaning.

Thus it is established that the cause of this Universe is

a Sentient (conscious) Being.—(4)

End of Section (2) of Discourse VI

SECTION (3)

TEXT—Verily, of these Beings there are only three

origins—Born from Egg, Born from Living Being, and

Born from Roots.—(1)

BHĀṢYA—Of these Beings—endowed with life,—such

as the Bird and the other living beings;—the term ' these '

refers to Fire and the rest spoken of in the preceding section;

because what the text is going to describe is the Triplication

of these latter, and so long as this Triplication has not been

described, they could not be spoken of directly as ' these '—

also because the term ' Deity ' has been used with reference

to Fire and the rest, in the text ' These three Deities '

(text 3 below).—Hence (what the present text means is

that) of these living beings, Birds, Animals, Trees and the

rest, there are only three,—not more—origins—causes—sources.

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CHĀNDOGYA UPANIṢAD

[ Vi. iii. 1—

—It is next pointed out what these origins are—(a) Born from Egg, (b) Born from Living Being,—and (c) Born from Roots.—The term ‘āṇdajam’ is formed from the term ‘aṇdaja’ ‘Born from Eggs’, with the reflexive affix,—viz.

Birds etc. Birds, Serpents etc., are seen to be born of birds and serpents etc., only ; that is to say, Bird is the origin of Birds, the Serpent of Serpents, and so on. Other egg-born animals are the origin of those of the same species.

Objection :—“ What is born from the egg is called ‘Egg-born’; so that it is the Egg that should be regarded as the ‘origin’; how then is it that what is spoken of as the ‘origin’ (of Egg-born animals) is ‘what is born from the egg ?’ ”

Answer :—This would be quite true if the Veda were dependent upon our wish ; as a matter of fact, however, the Veda is not dependent upon anything ; and as it is, it has spoken of ‘what is born from the Egg’ as the ‘origin’, and not the Egg itself. As a matter of fact, too, it is found that it is the absence of Egg-born animal,—not the absence of the Egg,—that brings about the absence of the future brood of that species. Hence, it is the Egg-born that is the ‘origin’ of Egg-born animals.

Similarly, what is born of a living being is ‘born from Living Being’, that is, born of the womb, such as Man, Animal and others.

Born of Roots, ‘udbhijja’—‘udbhid’, ‘root’, is that which shoots up, viz. immobile beings (like trees etc.) and what is born of these is ‘Born from Roots’.—Or ‘Udbhīd’, ‘root’, may stand for the seed-grains, and what is born from that is ‘Born of Roots’ ; so that the root of the immobile Being (tree etc.) is the origin of immobile beings (Vegetables).

As for such other species as ‘born of sweat’ and ‘born of heat’, these are included under the ‘Egg-born’, and

–VI. iii. 2 ]

PHILOSOPHY OF BEING

311

'Root-born' respectively.—Thus the restriction, that 'there are only three origins', becomes established.—(1)

TEXT—This Deity conceived—'Well, now may I, entering into these three Divinities through this Living Self (jīvātman), differentiate Name and Form.'—(2)

BHĀṢYA—This Deity,—the one that forms the subject-matter of the Discourse,—named 'Being', the source of Fire, Water and Food,—conceived,—thought,—as before in the case of the assertion 'may I become many'.—That purpose of 'becoming many' has not yet been accomplished ; hence the Deity conceived again, accepting as its purpose the same 'becoming many'.—" What did it conceive ?"—Well, now, may I, entering into these three Divinities,—these three spoken of above as Fire, Water and Food, through this Living Self;—in speaking thus, the Being remembers its own self endowed with Life passed through which has experiences during the previous cycle of creation and which Life is still retained in memory ; hence it speaks of it as 'this living self'; and inasmuch as the text speaks of that self which carries on the act of living, what is meant is 'entering through that which is not-different from the Being itself, being of the nature of the same unspecified Consciousness as itself ;—entering the three Divinities through this,—that is, having acquired special cognitions due to the contact of the elements of Fire, Water and Food,—may I differentiate Name and Form;—that is, 'such and such a thing bears this name and has this form'.

Objection:—" It is not right and proper that the Deity (Being) which, by itself, is not subject to birth and death, and which is omniscient, should deliberately determine to enter—and actually enter—the body, which is the receptible of experience ; while it is not subject to any other control."

Answer—True ; this would be right and proper, if the Deity had determined to enter into the body for

suffering painful experiences, in its own unmodified form. As a matter of fact, however, it is not so; it is

clear from the clause 'through this living self', that it entered in the form of the Jīva ( living self, the Jīvātman,

Individualised Self ). This ' Living Self ', 'Jīva', is a mere reflection of the said Deity ( the Supreme Self,

Being ) brought about by its contact with Intellect and other faculties and with elemental rudiments,—just like

the reflection of a man standing before a mirror, or the reflection of the Sun and such bodies in water and other

reflecting substances. It is the contact of this Deity,—which has potencies unthinkable and endless,—with

intellect and other faculties, and the reflection thereon of Consciousness ( or Intelligence ),—which latter is due

to the want of proper differentiation of the real positive form of the Deity—which becomes the cause of various

such notions as ' I am happy ', ' I am unhappy ', ' I am dumb-founded ' and the like. Inasmuch as the Deity enters

only in the form of its reflection, be in the form of the 'Living Self',—it does not itself become affected by the

pain and other experiences of the body ;—just as the man, the Sun and other reflected things, entering into the

mirror, water or other reflecting media, are not affected by the defects of these reflecting media ; so the Deity also is

not affected. To this effect we have the following texts—

' Just as the Sun, the Eye of all worlds, is not affected by the external defects of the Eye,—so the One Inner Self

of all beings is not affected by sufferings of the external world ' (Kaṭha 5. 11.), ' He is all-pervading and eternal,

like Ākāśa'. (Kaṭha. 5. 11), and again ' As if reflecting, as if scintillating ' (Bṛhadā. Upa. 4, 3. 7.).

Objection:—“ If the ' Living Self ' is a mere reflection, then it must be unreal, and so also must be its going to

the other Regions or even to this Region.”

—VI. iii. 3] PROCESS OF TRIPLICATION

313

Answer:—This does not affect the case; what we hold

is that it is real, in so far as it is of the nature of Being. In

fact, all modifications—Name and Form are real in so far as

they are of the nature of ‘ Being ’,—in themselves, they are

all unreal; as it has been declared that ‘ All modification

is a mere product of words, a mere name.’ The same is

the case with the ‘ Living Self ’ (Jīva). The maxim is well

known that ‘ The offering is in accordance with the Yakṣa

to whom it is offered ’; hence under that principle, all

activities and all modifications (and products) are real only

in so far as they are of the nature of ‘Being’,—and they are

unreal in so far as they differ from ‘ Being ’. To this the

logicians cannot take any objection ; it can be shown that

all doctrines of Duality are mutually contradictory, are

mere figments of the imagination of the propounder and

are hence rooted in falsity.—( 2 )

TEXT—‘Of these;—May I make each one threefold’

(conceiving thus)—this Deity entered into those

Divinities, through this ‘Living-Self’ and differentiated

the Names and Forms.—(3)

BHĀṢYA :—“ Thus entering into these three Divinities,

may I differentiate the hitherto undifferentiated Names and

Forms which, in their own forms, are the ‘seeds’ or

‘origins’ ”—Having conceived thus, and also that ‘each of

these three Divinities I shall make triplicate’;—the ‘tripli-

cation’ of each would mean the indicating of one of the

three constituent factors as the primary and the other two

as secondary factors ; otherwise (if all the three constituents

were equal) there would be a single common ‘triplication’,

and not a distinct ‘ triplication ’ for each of the three. In

this way, we get at the idea of a separate name for each

of the three, Fire, Water and Food in such expressions as

'this is Fire' (in which the firy factor would be primary,)

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CHĀNDOGYA UPANIṢAD

[ VI. vi. 4—

'this is Water' and 'this is Food' ; and when the idea of

the separate name of each of them has been got, at,—there

would be an accomplishment of the proper use of the three

Divinities. Having conceived thus; this Deity (Being)

having entered into these three Divinities, through the

aforesaid ' Living Self',—like the solar orb entering into

the reflecting surface,—it entered, first of all, into the

Mass (Body) representing Virāṭ (the personal creator

Prajāpati) and then the 'Masses (Bodies) representing the

Divinities,—and then, in accordance with Its deter-

mination, it differentiated the Names and Forms :—' Such

and such is the Name of this, and such and such its

Form'.—(3)

TEXT—It made each one of these triplicate. As

to how each of these three Divinities becomes tripli-

cate,—learn that, my dear, from me.—(4)

BHĀṢYA—Each of the three Divinities, that Deity

made triplicate,—by determining which, in each, is the

primary and which the secondary factors. As regards the

triplicate character of the 'bodies' of the Divinities, as

consisting of fire, water and food, as duly differentiated

through name and form,—that may rest for the present ;

—as to how, out of the external bodies,—each of these

three Divinities becomes triplicate,—that learn from me,

while I am expounding it ; that is, clearly understand it

by means of illustrations.—(4)

End of Section (3) of Discourse VI

SECTION (4)

TEXT—In Fire, the red colour is the colour of Fire,

the white colour is that of Water and the black colour

is that of Food (Earth) ; thus vanishes Fire-ness from

Fire, being only a modification of words, a mere Name ;

and what is real (and true) is only that there are the three colours.—(1)

BHĀṢYA—Of the Triplication of the Divinities what has been spoken of before,—an illustration is given here; an illustration is put forward for proving the whole by showing the truth of a part. The illustration is thus set forth:—You should understand that the red colour that is known to belong to fire in its triplicated form, is really the colour of the Fire-element in Fire in its untriplicated form ; similarly, the white colour seen in (triplicated) Fire is the colour of untriplicated Water ;—and the black colour seen in triplicated Fire, is the colour of untriplicated Earth.—Such being the case, that which you regard as Fire apart from the three colours,—from that Fire the Fireness, (the character of being a single separate entity as Fire) has vanished,—disappeared. Before the discrimination of the three colours, you had the idea of Fire (as a single entity) ; that idea of ‘Fire’ has disappeared, and so also the term ‘fire’. For instance, when the Rock-crystal is seen resting upon a red surface, it gives rise to the name ‘Ruby’, and also the idea that ‘this is a piece of Ruby’.—so long as the surface and the rock-crystal have not been discriminated ;—when this discrimination has come about, the name ‘ruby’ and the idea that ‘it is ruby’ both disappear,—so far as the discriminating person is concerned :—In the same manner it happens in the case in question also.

Objection :—“What is the use of assuming the existence of the Idea and the Name (of Fire) ? The right way to put it is that what, prior to the discrimination of the three colours, was only Fire,—of that Fire, the Fireness vanished after the discrimination of the red and other colours ; just as, in the withdrawing of the yarn, the Cloth disappears.”

316

CHĀNDOGYA UPANIṢAD

[ VI. iv. 4—

Reply:—Not so. Because Fire still exists as mere idea and Word, as is declared in the words of the text—Fire is only a modification of words, a mere name,—nothing more than a Name. Hence, it follows that the Idea also of Fire is unreal; what is real (and true) is that there are the three colours; not a jot more than the three colours is real; this is what is meant by the restrictive particle ‘eva’, ‘only’.—(1)

TEXT—In the Sun, the red colour is the colour of Fire,—the white is that of Water,—and the black is that of Food (Earth); thus vanishes Sun-ness from the Sun, being only a modification of words, a mere Name; and what is real is only that there are three colours.—(2)

In the Moon, the red colour is the colour of Fire,—the white is that of Water,—the black is that of Food (Earth); thus vanishes Moon-ness of the Moon, being only a modification of words, a mere Name; and what is real is only that there are three colours.—(3)

In Lightning, the red colour is the colour of Fire,—the white is that of Water and the black that of Food (Earth); thus vanishes Lightning-ness from Lightning, being only a modification of words, a mere Name; and what is real is only that there are three colours.—(4)

BHĀṢYA—Similarly, of the Sun, of the Moon, of Lightning, and so on,—as before.

Objection:—“What the Father had said was ‘Learn from me, my dear, how each of these three Divinities becomes triplicate’;—and by means of four illustrations, what has been shown is triplication of the Divinity of fire alone, through fire (water and food), and no illustrations have been cited in regard to the triplication of the Divinities of Water and Food.”

—VI. iv. 4 ] PROCESS OF TRIPLICATION

317

Reply :-This does not affect our position; what the

Vedic text thinks as illustrations regarding the triplication

of Water and Food also may be addressed in the same

manner; and it was only for the purpose of illustration

that the example of the triplication of Fire has been set

forth in detail; and this Divinity of fire has been singled

out for this purpose as it has colour and is very clearly

perceptible.—That odour and taste have not been included

in the illustration, because examples of all the three

(Fire, Water and Earth) are not possible; for instance,

there is no odour or taste in Fire. Similarly, that touch

and sound have not been illustrated, because it is impossi-

ble to show them separately.

Thus, then, if the whole Universe has been triplicated,

then, just as, in the case of Fire, the Fireness vanished and

all that was real was three colours only, so of the Universe

also, the universeness should vanish. Similarly, Food also

being a product of water, Water alone would be the only

real element in it, and the Food would be only a modifica-

tion of words. Similarly, Water also being the product of

Fire, Water would be a mere modification of words, and

Fire would be the only real factor in it. Of Fire also,—in-

asmuch as it is the product of Being,—Fire would be a

mere modification of words, and Being would be the only

real factor. All this is meant by the text.

Objection :—"(In the above account) Air and Anta-

rikṣa—Sky—remain un-triplicated, as they are not included

among Fire and the rest (which have been mentioned) ;

so that they remain untriplicated;—similarly, Odour,

Taste, Sound and Touch also remain un-triplicated;—how

then can the knowledge of Being make all things known?

Or, it behoves you to point out some other way in which

these (untriplicated) things could become known."

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CHĀNDOGYA UPANIṢAD

[ VI. iv. 5—

Answer :—This does not affect the case ; because all these are seen (found) in coloured substances and.colour has been already dealt with.—"In what way ?"—In Fire, which is a coloured substance, we perceive Sound and Touch also ; and from that it is inferred that Air and Sky also, which have the specific qualities of Touch and Sound respectively, are present in Fire. Similarly, Water and Food (earth) are included in Taste and Odour (which are the specific qualities of Water and Air). Thus by showing the triplication of the three coloured substances, Fire, Water and Food,—the text thinks that all that is included among those three being the product of Being, comes to be known under ' three colours'. Ākāśa and Air or their specific qualities, or the qualities of Odour and Taste (which are the specific qualities of Earth and Water), are never perceived apart from solid coloured substances.—Or it may be that of coloured substances also, the text has set forth ' triplication ' only by way of illustrating (the triplication of all things).

Just as, under the process of ' triplication ', the only reality is the ' three qualities ', so also, the same reasons would apply to the process of ' Quintuplication ' also.

Thus it becomes established that all things being the modification of Being, by the knowledge of Being, all things would become known, as—' Being ',' one, without a second '. Hence, it has been well said that when ' One Being ' is known, all this becomes known.—(2–4)

TEXT—It was on knowing this—that the ancient great Householders and great Vedic Scholars, said.—For us,—there is nothing that any one would point out as being unheard, unthought or unknown :—and they knew it from these.—(5)

–VI. iv. 7] PROCESS OF TRIPLICATION

319

BHĀṢYA—It was on knowing this,—when they knew

this—that the ancient great Householders and great Vedic

Scholars,—of the past—said.—“ What did they say ?”.—

For us,—in our family, we who are possessed of the said

knowledge.—there is nothing that any one would point out

as being unheard, unthought or unknown ; no one could

point out any such thing ; that is, inasmuch as members

of our family would be possessed of the said knowledge,

all things would be known to them.—

Question :—“ How did these (Great Householders)

know all things ? ”

Answer :—They knew it from these ;—from the know-

ledge of the three colours, Red and the rest, as triplicated ;

that is, having known these, they inferred that all that is

left would be the same, and thus they knew all things ;

and on account of this knowledge of Being they were

omniscient. Or the meaning of the sentence ‘ they knew it

from these’ may be that from knowledge of the illustrations

of Fire and the rest, they came to know everything.—(5)

TEXT—Whatever appeared red, they knew it to

be the colour of Fire ; whatever appeared white, they

knew it to be the colour of Water ; whatever ap-

peared as black, they knew it to be the colour of Food

(Earth).—(6)

Whatever appeared to be unknown, they knew it

to be a combination of these Divinities.—Now, learn,

my dear, from me how, on reaching the man, each of

these Divinities becomes triplicated.—(7)

BHĀṢYA—“ In what way did they know all ? ”

Whatever else there was in the shape of the Pigeon and

the rest, in regard to which there was some doubt,—in all

this, whatever appeared as red,—was perceived as red, by

those ancient knowers of Brahman,—they knew it to be the