1. Kena Upanishad Ganga Prasad

Upanishads. Kena-upanishad Kena-Upanishad UNIVERSITY OF TORONTO 3 1761 00095235 8

BL 1120 K45U6 1900

OM

KENA-UPANISHAD

Transtateby

Pt. GANGA PRASADJI, M.A., M.R.A.S.,

Retired Chief Justice.

Price As. 4 only.

OM

KENA-UPANISHAD

Translated by

Pt GANGA PRASADJI, M.A .. M.R.A.S. Retired Chief Justice. President Sarvadeshik Arya Pratinidhi Sabha (Inter-national Aryan Leagne), DELHI.

1st Edition. 1000 Copies. Prise As. 4 only.

Published by :- Sarvadesbik Arya Pratinidhi Sabba, Delbi.

BL ,1120

1900 TIRRARY

JAN 1 2 1968 F TORONTO

Printed by :- Lala Sewa Ram Chawla, At the Imperial Fine Art Press DELHI.

श्र्३म्

Kena-Upanishad.

(1) Upanishad ( उप + नि +षद्) litcrally means 'sitting near God'. The word is applied to books teaching "Knowledge of God", ब्रह्म-विद्या or "Spiritual Knowledge", आत्म-विद्या. (2) Kena-Upanishad Comes second among the ten Upanishads, (viz. Isha, Kena, Katha, Prashna, Mundaka, Mandukya, Aitareya Taittiriya, Chhandogya, and Vrihadaranyaka), which are regarded as the most ancient and authoritative. It forms part of the Talavakara Brahman of the Sama Veda, and its proper name is "Talavakara-Upanishad". It is called "Kena Upanishad" from its first word Kena, as the first or Vajasaneyi Upanishad is called Isha Upanishad because it begins with the word "Isha" (3) The Upanishad has for its basis a Sukta in the Atharva Veda (x 2) which is also called Kena from the first word of the Sukta.

FIRST SECTION. प्रथम खएड

In this section it has been taught that 'God' being not the object of the senses cannot be perceived by them nor be apprehended by the mind. On the other hand it is by His Power that they all perform their respective functions. The section begins with a question as to who controls the functions of the mind and the senses.

MANTRA 1. केनेषितं पतति प्रेषितं मनः, केन प्राणः प्रथमः प्रैति युक्तः। केनेषितां वाचमि्मां वदन्ति चन्ुः श्रोत्रं क उ देवो युनक्ति ।।१।। केन = by whom केन= by whom इषितं = wished इषितां =wished पतति =falls, goes वाचं=speech towards its object इमां = this प्रेषितं = appointed वदन्ति=speak, utter मन := mind चत्तु := eye केन = by whom श्रोत्रं= ear प्राण := breath, life क: = what प्रथम: =: first ₹= verily प्रैति =goes forth देव := shining one युक्त := appointed, युनक्त = directs ordained

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By whom ordained does the mind goes towards its wished for object, by whom ordained does the first breath or Prana go forth; by whom ordained they utter this wished for speech; which deva does verily direct the eye, and the ear ?

MANTRA 2. श्रोत्रस्य श्रोत्रं मनसो मनो यद्वाचो ह वाचं स उ प्रारास्य प्रायः। चत्रुषश्चत्तुरतिमुच्य धीराः प्रत्यास्माल् लोकादमृताः भवन्ति ॥२॥ श्रोत्रस्य = of the ear प्राण := life श्रोत्रं= ear मनस := of the mind चन्तुष := of the eye

मन := the mind चन्ु := the eye

यद् -which अतिमुच्य=being free वाच := of the speech धीरा := the wise ह=verily प्रेत्य=departing वाचं=Speech अरमात्=from this स=he ₹=verily लोकात्=world

प्राणस्य =of the breath अरमृता := immortal or life भवन्ति=become He ( Brahma or Atma ) is ear of the ear, mind of the mind, speech of the speech, verily He is life of life and eye of the eye. The wise

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(on knowing Him) are freed and on departing from this world become immortal ( i e attain mukti. ) MANTRA 3 न तत्र चन्तुर्गच्छति न वाग्गच्छति नो मनो न विद्मो न विजानीमो यर्थैतदनुशिष्यादन्यदेव तद् विदितादथो अतिदितादधि। इति शुश्रुम पूर्देषां येनस्तद् व्याच- चक्षिरे ॥३।।

न=not 3=verily तत्र=there अथ=and, also चन्ु := the eye श्रविदिताद्=from the un- गच्छति=goes known

न=nor, not अधि=above वाकू=speech इति=this गच्छ त=goes शुश्रुम := we have heard नो=nor पूर्वेषां=from the ancients मन := mind यथा=s0 that न=not एतद्=this विद्म := we know अनुशिष्याद्=may explain न=nor or teach विजानीम: we comprehend ये=who अन्यद्=different न := to us एव =indeed तद् =this; him तद्=that व्याच चत्षिरे=have taught विदितादू from the known

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The eye does not reach there, nor does the speech reach, nor the mind. We do not know, nor comprehend Him, so as to be able to teach or explain Him. He is different from the known and also above the unknown. Thus have we heard from the ancients ( i. e. kishis ) who have taught Him to us. MANTRA 4. यद् वाचानभ्युदितं येन वागभ्युद्यते। तदेव बह्म त्वं विद्धि नेदं यदिदमुपासते।। यद् =what, who तद्=that, him वाचा=by speech एव=alone अनभ्युदितं=is not ब्रह्म=God expressed त्वं =thou येन=by whom विद्वि=know वाकू=speech न=not अभ्युद्यते=is expressed इदं =this or uttered उपासते=worships

Who cannot be expressed by speech, but by whose power speech is uttered, Him alone know thou as God, not this which this speech worships ( or expresses ). MANTRA 5. यन्मनसा न मनुते, येनाहुर्मनो मतम्। तदेव ब्रह्म त्वं विद्वि, नेदं यदिदमुपासते।।५।।

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यद् =who इव =alone मनसा=by mind ब्रह्म=God न=not त्वं=thou मनुते=thinks विद्धि=know येन=by whom न=not श्राहु := say इदं =this मन := the mind यद् =whom मतं=thinks इदं=this तद्=that, him उपासते=worships

Who does not think by the mind, but by Whose power the mind thinks, Him alone know thou as God, not this which this mind worships. ( or thinks about ). MANTRA 6. यच्चन्तुषा न पश्यति, येन चन्ु षि पश्यन्ति। तदेव ब्रह्म त्वं विद्वि, नेदं यदिदमुपासते ।।६।। यत्=what, who ब्रह्म=God चन्तुषा = by eye त्वं=thou न=not विद्धि=know पश्यति=sees न=not येन=by whom इदं =this चक्षू षि=eyes यद् =which पश्यन्ति=see इदं =this तद्=That, him उपासते=worshipe एव=alone

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Who does not see with eyes, by whose power the eyes see, That alone known thou as God, not this which the eye worships (or sees)

MANTRA 7.

यच्छ्ोत्रेण न शृोति, येन श्रोत्रमिदं श्रुतम्। तदेव ब्रह्म त्वं विद्धि, नेदं यदिदमुपासते ।।७।। यत्=what, who एव=alone श्रोत्रेण=by ear ब्रह्म=God न=not त्वं=thou शृगोति=hears विद्धि=know येन=by whom न=not श्रोत्रं=ear इदं=this इदं =this यद्=which श्रुतं=is heard, hears इदं=this वद्=that उपासते=worships

Who does not hear with ear, by whose power that ear hears this, Him alone know thou as God, not this which this ear worships (or hears)

MANTRA 8.

यत्प्राऐेन न प्राणिति, येन प्राणः प्रणीयते। तदेव ब्रह्म त्वं विद्धि, नेदं यदिदमुपासते॥।८।।

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यत् =what, who एव = alone b 0. W प्राऐेन=bybreath ब्रह्म =God न=not ... त्वं = thou प्राणिति=breathes विद्धि =know येन=by whom, by न = not whose power इदं = this प्राण := breath यद् =which प्रणीयते is led, is directed इदं = this वद्=that, him उपसते =worships Who does not breathe with breath, by whose power breath is directed; Him alone know thou as God, not this which this Prana worships (or breathes).

AHTAAM

SECOND SECTION. द्वितीय खएड

Having emphasised in the first Section that God is not an object of the senses or the mind, this section further stresses the mysterious nature of Brahma which cannot be fully comprehended by man. Some scholars seek to read in it what is called aquosticism. This would be a serious mistake. The first 3 Mantras speak of the enigmatical character of Brahma, or the incomplete knowledge of man about Him. The 4th Mantra, however, says clearly how the knowledge derived from प्रतिबोध or constant meditation leads to immortality. The 5th. or the last Mantra goes so far as to assert that if a man fails to acquire knowledge of Brahma in this life then it is verily "a great calamity" महती विनष्टिः This is certainly not what is understood by modern agnosticism according to which God, (if he exists) is quite unknowable, and it is a vain pursuit to seek His knowledge.

What is intended to be emphasised in the first 3 Mantras in beautiful and poetic language is that man's knowledge about Brahma can not

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be complete or perfect, (except of course in the state of mukti or the highest yoga). This should be self evident. For man's soul and intellect are finite and limited, while God is infinite and absolute. From the very nature of things our knowledge of Him must be imperfect, and be who pretends to know Him fully, "he verily knows Him not", as the 2nd. and 3rd Mantras say. MANTRA 1. * यदि मन्यसे सुवेदेति, दभ्रमेवापि नूनं त्वं वेत्थ ब्रह्मणो रूपम्। यदस्य त्वं यदस्य देवेष्वथ नु मीमांस्यमेव ते मन्ये विदितम् ।।१।। यदि If अस्य Of His मन्यस Thou thinkest त्वं thou सुवेद I know well यद् What इति Thus अस्य Of his दभ्रं Little देवेषु Among devas एव Indeed अथ Therefore अपि But नु Now नूनं Certainly मीमांस्यम् Worth thinking त्वं Thou about वेत्थ Knowest एव Indeed

Another reading is दहर which also means "little"

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ब्रह्मा: Of God ते Of thee रूपम् Nature मन्ये I think यदू What विदितम् Known If thou thinkest "I know God well", then thou certainly knowest but little of God's nature. What thou knowest of God, and what is known obout Him among Devas, ( Learned people ), I think that it is indeed worth thinking about. MANTRA 2. नाहं मन्ये सुवेदेति नो न वेदेति वेद च। यो नस्तद्वेद तद्वेद नो न वेदेति वेद च ।।२।। न Not अ्रहूं I न: Among us (Says)

मन्ये Think, believe तद् Him सुवेद I know well वेद Knows (well)

इति Thus तद् Him

नो Not, nor वेद Knows

न वेद I do not know नो Not

इति Thus न वेद Does not know

वेद I know इति Thus

च And वेद knows यो Who (He) च And

I do not believe that I know Him well, nor that I do not know Him. I know Him. He among us who says he knows Him ( fully ) knows Him not; he who says he does not know Him fully, knows Him.

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MANTRA 3. यस्यामतं तस्य मतं, मतं यस्य न वेद सः। अविज्ञातं विजानतां, विज्ञातमविजानताम् ।।३।। यस्य by whom स: He भ्रमतं He is not अविज्ञातं Unrealised, understood unknown तस्य By him मतं He is understood विजानताम् Of those who

मतं He is understood know

यस्य By whom विज्ञातम् Known

न Not शरविजानताम् Ofthose who

वेद Knows do not know

He is understood by those who think they do not understand Him; he does not know who says he understands Him. He is unknown to those who profess to know Him, and is known to those who do not profess to know Him. MANTRA 4. प्रतिबोधविदितं मतममृतत्वं हि विन्दते। आत्मना विन्दते वीरयं विद्यया विन्दतेऽमृतम्॥४॥ प्रतिबोध Constant आात्मना By self or self meditation exertion विदितं Known बिन्दते Obtains मतं Knowledge त्रीय Strength श्रमृतत्वं Immortality विद्यया By Knowledge हि Verily विन्दते Obtains बिन्दते Obtains अरमृतं Immortality

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Knowledge of God derived by constant meditation leads to immortality. By self exertion man obtains strength, by knowledge ( of God ) he obtains immortality. Note :- वोध (Bodha) means ordinary knowledge, knowledge derived from the senses and the intellect, when the mind is working out-side बहिमु खवृत्ति and dealing with the outer world, the world of matter. प्रतिबोध Pratibodha means higher knowledge, knowledge derived from the intuition and Introspection, when the mind is working inside अन्तर्मु खीवृत्ति, and dealing with the inner world. the world of spirit i. e. Atma and Paramatma. The latter or higher knowledge प्रतिबोध is acquired by Yoga the most authoritative work on which is Patanjalis Yoga-Sutra. There are two principal grades of meditations taught in yoga viz :- (1) संप्रज्ञात वा सबीज समाधि Samprajnyat-Samadhi also called Sabija Samadhi, because the seeds of past knowledge are retained therein. (2) असंप्रज्ञात वा निर्बीज समाधि Asamprajnyat Samadhi also called Nirbija Samadhi because the seeds of past knowledge are destroyed there- in. There are several kinds of the former, the

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highest being निर्विचार Nirvichar Samadhi. Its effects are thus described in Yoga Sutras :-

निर्विचार वैशारद्य S्यात्म प्रसाद:। On attaining efficiency in Nirvichar one obtains purification and cheerfulness of the inner self. ऋतं भरा तत्र प्रज्ञा। Therein he gets unerring intelleot or intuitive sight. श्रुतानुमान प्रज्ञाभ्यामन्यविषयविशेषार्थेत्वात्। The knowledge gained from this intuitive sight is quite different from that gained by testimony or inference. तज्जः संस्कारोऽन्य संस्कार प्रतिबन्धी। The impressions gained by the unerring intuitive sight will neutralise or remove all other impressions or Sanskaras. तस्यापि निरोधे सर्व निरोधान्निर्बीज समाधि:

When even the impressions of this intuitive sight are restrained, all other impressions having also been restrained the Yogi attains to Nirbija or seedless Samadhi. ( Yoga I, 47 to 51 )

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The reader will now have some idea as to how प्रतिबोध or Knowledge derived from yogic meditations leads to Nirbija Samadhi, and thence to immortality. The subject is, how- ever, large and too technical to be adequately described in a brief note like this. MANTRA 5. इह चेदवेदीदथ सत्यमस्ति, न चेदिहावेदीन् महती विनष्टिः। भूतेषु भूतेषु विचिन्त्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति ॥।५।। इह Here, in this life महती Great चेदू If विनष्टि: Calamity अवेदीद् Know भूतेषु भूतेषु In all things अथ Then विचिन्त्य Having realised . सत्य True, good धीरा: The wise त्रस्ति Is प्रेत्य Departing न Not अस्मात् From this चेदू If लोकात् World इह Here अ्रमृता: Immortal अवेदीत् Know भवन्ति Become If a man Knows Him in this life, then well and good; if he does not know Him here, then it is a great calamity. The wise having realised Him (as pervading) all things, become immortal on departing from this world.

Third Section. तृतीय-खंड This section teaches in the form of a beautiful allegory that all physical forces and also all mental faculties, which are called devas, derive their powers from Brahma or God. It will incidentally show how unreasonable is the opinion of some European scholars that the Vedic religion teaches worship of a plurality of devas or "Gods". MANTRA 1. ब्रझ्म ह देवेभ्यो तिजिग्ये, तस्यह ब्रह्मणो विजये देवा अमहीयन्त। त ऐक्षन्तास्माकमेवायं विजयोऽस्माकमेवार्य महिमेति।१।। ब्रह्म God ह Verily ऐक्षन्त Thought

देवेभ्य: For the devas* अस्माकं Our

विजिग्ये Obtained victory एव Own ऋय This तस्य His ह Verily विजय: Victory

त्रह्मण: of God अम्माकं Our

विजये Victory, triumph एव Own देवा: Devas अयं This अमहीयन्त Felt proud महिमा Greatness ते They इति

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God verily obtained victory for devas* or good forces (against evil forces). The devas felt proud in this victory of God. They thought "this victory is our own, this is our own. greatness".

MANTRA 2

तद्वैषां विजज्ञौ, तेभ्यो ह प्रादुर्वभूव। तन्न व्यजानन्त किमिदं यक्षमिति ॥२।। तत् He तत् Him g Verily न Not एषां Their (thought or व्यजानन्त They knew pride) किम What विजज्ञौ Knew इदं This तेभ्य: To them यक्षम Adorable one ह Then इति प्रादूर्बभूव Appeared

God verily knew about their pride and appeared to them. They did not know who this adorable one (Yaksha) was.

*The word deva in Vedic literature does not necessarijy mean "God". It is used in a very wide sense and literally means "shining" from the root div to shine. For a detailed dissertation on this subject see the writer's "Vountainhead of Religion" Chapter V Sections 5 and 6.

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MANTRA 3 ते अग्निमत्रुवन् जातवेद :! एतद्विजानीहि किमेतद्य- चमिति, तथेति ।।३।। ते They किं Who अग्निं To Agni (fire) एतद् This शब्रवन् Said यक्ं Adorable one जातवेढ:। Knower of इति He said all that is born नथा Let it be so एतट् Him इति विजानीहि Find out They said to Agni "O, all knower! find him out, who this adorable one is." Agni answered "let it be so." MANTRA 4 तदभ्यद्रवत्तमभ्यवदत्कोऽसीत्यग्निर्वा, अहमस्मीत्यव्रवीज्जातवेदा वा अहमस्मीति।।४।। तत् He अहं I अभ्यद्रवत् Approached त्रस्मि Am तम Him इति Thus अभ्यवदत् Spoke अव्रवीत He answered क: Who जातवेदा: All knower असि Art thou वा Or इति (He answered) अहं I अग्नि: Fire अस्मि Am चा or इति

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He approached (Yaksha) who said to him, "Who are thou"? Agni replied, "I am Agni or I am Jataveda (All knower)".

MANTRA 5. तस्मिंस्त्वयि किं वीर्यमित्यपीदं सर्व दहेयं यदिदं पृथिव्यामिति।।५।। तस्मिन् In that सर्वं All त्वयि In thee दहेयं I can burn किं What वीर्य Power यद What इदं This इति Thus पृथिव्यां On the earth अपि Verily इति इदं This

(Yaksha said) "What power is in thee so styled ?" (Agni answered) "I can burn all that is on this earth".

MANTRA 6:

तस्मैं तृखं निदधावेतद्दहेति, तदुपप्रेयाय सर्वजवेन तन्न शशाक दग्धु । स तत एव निववृते, नैतदशकं विज्ञातुं यदेतद्यक्षमिति ॥६।। तस्मै To him दग्घु To burn तृणं A straw स He निदधौ Put तत: From that

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एतत् This एव At once igqs aH दह Burn निववृते Ceased, desistedi इति Thus न Not तत That एतत् Thus उपप्रेयाय Approached अशकं Am able मवजवेन with all विज्ञातु To Know Might यत् What तत् That एतत् This न Not यनं Adorable one शशाक Was able इति (The yaksha) put a straw before him (Agni), and said: "burn this". Agni approa- ched it with all its might, but was not able to burn it. He at once desisted from it, and (said to devas). "I was unable to find out who this adorable one is."

MANTRA 7. अथ वायुमत्रुवन वायवेतद्विजानीहि किमेतद्यक्षमिति; तथेति ।।७।। अथ Then कि What वायं To vayu एतत् This अत्रुवन They said यन्ं Adorable one वाया O, vayu ! इति Is एतत् This तथा Yes. विजानीहि Find out इति

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Then they said to Vayu, "O, Vayu find this out, who this adorable one is."

MANTRA 8.

तदभ्यद्रवत्तमभ्यवदत्कोऽसीति वायुर्वा अहमस्मीत्य- ब्रवीन्मातरिश्वा वा अहमस्मीति॥८॥। तत् He अभ्यद्रवत् Approached अस्मि Am

तं To him इति Thus

अभ्यवदत He spoke अब्रवीत Said मातरिश्वा Moverin space क : Who (an appellation of असि Art thou Vayu इति Thus वा Or वायु: Vayu, Air अहं I वा 0r अस्मि Am अहं I इति

He (Vayu) approached (yaksha who said): "Who art thou" Vayu answered, "I am Vayu, indeed, I am Matarishva (mover in space)

MANTRA 9

तस्मिस्त्वयि किं वीर्यमित्यपीद सर्वमाददीयं यदिदं पृथिव्यामिति ॥।६।। तस्मिन् In that सवें All त्वयि In thee आददीयं Blow away

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कि What वीर्य Power आदृदीयं carry away यत् What इति Thus इद This अपि Certainly प्रृथिव्यां On this earth इद This इति Thus (The Yaksha said): "What power is there in thee so styled?" (Vayu answered) "I can blow or carry away all that exists on this earth". MANTRA 10 तस्मै तृएं निद्धावेतदादत्स्वेति तदुपप्रेयाय सर्वजवेन तन्न शशाकादातुं। स ततएव निववृते नैतदशकं विज्ञातुं

तस्मे To him आदातुं To carry away तृरां A straw स: He निदधौ Put तत: From that एतत् This निववृते Desisted आदत्स्व Carry away न Not इति Thus एतत् This तत् That अशकं Am able उपप्रेयाय Approached विज्ञातं To find out सवजवेन With all might यत् Who तत् That एतत् This न Not यन्ं Adorable one. शशाक Was able इति is

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(The Yaksha) put a straw to him (and said) "blow this away." He approached it with all his strength, but was not able to carry it away, He desisted from it, (and said to devas): "I am unable to find out who this adorable one is". MANTRA 11.

अथेन्द्रमन्रुवन् मधवन्नेतद्विजानीहि किमेतद्यक्षमिति। तथेति तदभ्यद्रवत्तस्मात्तिरोदधे ।।११।। अथ Then यक्ं Adoable इन्द्रं To Indra इति Is अब्रुवन् They said तथा Be it so मघवन O. mighty one इति Thus इतत् This तत् He विजानीहि Find out अभ्यद्रवत् Approached कि Who तस्मात् From him एतत् This तिरोदधे disappeared Then they said to Indra, "O. Mighty one! find this out who this adorable one is." 'Be it so, (said Indra) He approached Yaksha who disappeared from there.

MANTRA 12. स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहुशोभमानामुर्मा हैमवतीं तां होवाच किमेतद्यक्षमिति ॥१२।।

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स: He हैमवर्तीं Decked in gold तस्मिन In that ता To her एव Very उवाच Said आकाशे Space किं What स्त्रियं A Woman एतत This आजगाम Went near यक्तं Adorable one बहुशाभमानां Well adorned इति Is उमां Uma; splendid

In that very space he came near a fair woman, Uma well adored and decked in gold. He asked her, "who is this adorable one." Note :- उमा हैमवती Uma Haimavati here allegori. cally stands for त्रह्मविद्या 'spiritual knowledge'.

There is a well known maxim of Vedanta viz, यथा पिएडे तथा ब्रह्माएडे i e this human body which is aptly described as a microcosm or "little world " is an exact prototype of the macrocosm or the bigger world. All physical forces have their counterparts among the mental powers. Both are called devas in Vedic phraseo- logy.

Of the three devas mentioned above Agni (the fire, heat or light) corresponds to the eye; Vayu (the air) corresponds to the ear, and Indra (the Electricity) corresponds to the

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mind. Mantras 4 & 5 in 4th Section of this very Upanishad say that the mind HaH is the counterpart in the mental world of electricity faaa in the physical world. Indra is the king of devas, as electricity is the prince of all physical forces, and mind is the contro- ller or ruler of all senses.

It is the mental or आध्यात्मिक interpretation ( as distinguished from the physical or आधिदैविक one ) which shows more appropriately the signi- ficance of उमा हैमवत or (the spiritul knowledge) appearing to Indra or the mind and helping him in his great quest after Brahma. Of the three devas mentioned above, Agni and Vayu approached Yaksha but in vain. This means that the eye and the ear are quite incapable of perceiving God. Indra or mind was also unsucces- sful, but as the reader will see from the next section Uma Haimavati enabled him to know God.

Swami Shankaracharya in his commen- tary has interpreted Uma Haimavati as Vidya- saying: विद्या उमा रूपिणो प्रादुरभूत् त्त्रो रूपा i.e. Vidya appeared in the form of a woman or Uma" He has also given the alternative interpreta

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tion उमा एव हिमवतो दुहिता हैमवती i. e. "Uma the daughter of Himavat or the Parvati who is the consort of Shiva in Puranic mythology. A well known writer Pandit Sridhara Shastri characterising the second interpretation as a Puranik myth " पौराणिक $(yal" has expressed the opinion that it is an interpolation in Shankara's commentary. Pt. Sripad Damodar Satvaleker in his commentry on this Upanishad discredits Pt. Sridhar Shas- tri's suggestion, and has given an interesting and rational explanation of Parvati who is descri- bed in the Puranas as daughter of "Himalaya" Parvat, and consort of the god, Shiva, by identifying the same with Kundalini force so well known in later yogic literature. A note on this subject is given in the appendix, followed by a note on Raja yoga. Sri Aurobindo in his commentary on this Upanishad which appeared in the Arya says: "Here the three gods, Indra, Vayu, Agni, rep- resent the cosmic Divine on each of the three planes, Indra on the mental, Vayu on the vital, and Agni on the material. About Uma he says :- "Uma is the Supreme Nature from whom

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the whole cosmic action takes its birth; she is the pure summit and highest power of the one who here shines out in many forms. From this Supreme Nature which is also the Supreme Consciousness, the gods must learn their truth."

. SSI0AM

Fourth Section. चतुर्थ-खंड od This section sums up the final teaching of the Upanishad the gist being contained in Mantra 8.

MANTRA 1 सा ब्रह्मेति होवाच ब्रह्मणो वा एतद्विजये महीयध्वमिति ततो हैव विदांचकार ब्रह्मेति ।।१।। मा She महीयध्वं You have ब्रह्म God, Brahma greatness इति Thus इति Thus ह Verily तत: From this, thenoe उवाच Said Verily ब्रह्मण: Of God एव alone व Certainly विदांचकार He Knew एतत् this ब्रह्म God विजये In Victory इति Thus She ( Uma ) said, " He is verily God; verily in the victory of God you have your greatness " Thence Indra knew that it was God. MANTRA 2 तस्माद्वा एते देवा अतितरामिवान्यान्देवान्यदग्निर्वायु- रिन्द्रस्तेह्येनन्नेदिष्ठं पस्पर्शुस्ते ह्यनत्प्रथमो विदांचकार ब्रह्मेति ।।२।।

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तस्माद Therefore ते They al Also हि Verily एते Those गा एनत् Him देवा: Devas 5I नेदिष्टं Nearest अरतितरां Surpassed पस्पशु : Approached, इव As it were touched अन्यान् Others ते They देवान् Devas ह्य नत् Him यद् That प्रथम: First अ्रग्नि: Agni विदांचकार Knew वायु: Vayu ब्रह्म God इन्द्र: Indra इति Thus

Therefore these devas i e Agni, Vayu, & Indra are as it were superior to other devas. For they approched him nearest, and verily they first knew it was God.

Note : The eye and the ear are superior to other senses, as they convey to us more knowledge of the physical world which mani- fests the glory of God.

The mind is superior even to these two senses, because it alone is able to know God by the aid of spiritual knowledge gained by regular contemplation. This has been stated in the next Mantra.

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MANTRA 3

तस्माद्वा इन्द्रोअतितरामिवान्यान्देवान् स ह्येननेदिष्ठं पस्पर्श सह्येनत्प्रथमो विरदांचकार ब्रह्मेति ।।३।।

तस्मात् Therefore नेदिष्ठं Nearest बा Also पस्पर्श Touched, इन्द्रः Indra approached श्रतितरां Superior स He इव As it were हि Verily भन्यान् Others एतत् Him देवान् Devas प्रथम: First स He विदांचकार Knew हि Verily ब्रह्म God एतत् Him इति So

Therefore Indra also is superior to other devas. He approched him nearest, he verily first knew him to be God.

MANTRA 4

तस्यैष आदेशोयदेतद्विद्युतो व्यद्युतदा इतीतिन्य- मीमिषदा इत्यधिदैवतम् ।।४।। b तस्य of him इति Thus एष This न्यमीमिषदू Closed the आदेश: Teaching eye

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यत् Which श्र Wonderful एतत् This इति This विद्युत: Lightning व्यद्युतत् Flashed अधिदैवतं In the

आ Wonderful physical world

This is his teaching in the physical world when the lightning flashes forth and the eyes are closed, which exite wonder.

MANTRA 5

अथाध्यात्मं यदेतद्गच्छतीव च मनो 5 नेन चैतदुपस्मरत्यभीच्यं सङ्कल्पः ।।५।।

Now (His teaching) in the mental world when this mind goes forth as it were, it re- -collects, and constantly reflects.

Note :- The functions of the mind in cog- nising perceptions of the senses which as it were go forth towards their objects, in reflecting on them or recollecting them, and in other acts of memory, and in the acts of volition, are manifestations of divine power on the mental plane or अध्यात्म; as the innumerable wonderful phenomena in the physical world dcmonstate his glory on the physical plane or अधिदैवत.

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Sri Aurobindo thus comments on mantras 4 and 5 in his own inimitable manner. He says that the Divine reflects Himself openly in the Devas or gods. His light takes possession of the mind and the senses. Something of His Supreme image falls upon the world nature and charges it into Divine Nature. He then adds. "All this is not done by a sudden miracle. It comes by flashes, revelations, sudden touches and glimpses; there is as if a leap of the lighting of revelation flaming out from these heavens for a moment and then returning into its secret service,-As if the lifting of the eyelid of an inner vision and its falling again because the eye cannot look long and steadily on the utter light. The repetition of these touches and visitings from the Beyond fixes the gods in their upward gaze and expec- tation; constant repetition fixes them in a constant passivity; not moving out any longer to grasp at the forms of the Universe; mind life and senses will more and more be fixed in the memory in the understanding, in the joy of the touch and vision of that transcendent glory which they have now restored to make their sole object. To that only they will now res-

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pond and not to the touches of outward things. .The mind will know nothing but the Brahman; the life will move to, embrace, enjoy nothing but the Brahman; the eye will see, the ear hear, the other senses sense nothing but the Brahman." MANTRA 6 तद्व तद्वनं नाम तद्वनमित्युपासितव्यं। स य एतदेवं वेदाभि हैनं सर्वाणि भूतानि संवाच्छन्ति ॥६॥। तत् He स He ह Verily य: Who तत् He एतद् This वनं Happiness एवं Thus नाम Name वेद Knows तत् That ह Verily वनं Happiness एनं Him इति Thus सर्वाणि All उपासितव्यं should be भूतानि Beings worshipped संवाञ्छन्ति Love, desire He is verily known as,"Vanam" or Happiness He who thus knows him verily all beings love him.

Sri Aurobindo beautifully comments on this mantra as follows :- "Vana is the Vedic word for delight or delightful, and Tadvanam means therefore the

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transcendent delight, the all-blissful Ananda of which the Taittiriya Upanishad speaks as the highest Brahman from which all existences are born, by which all existences live, and increase, and into which all existences arrive in their passing out of death and birth. It is as this transcendent delight that the Brahman must be worshipped and sought. It is this beautitude therefore which is meant by the immortality of the Upanishads. He (the knower of Brahman) becomes a centre of the divine delight shedding it on all the world, and attracting all to it as to a fountain of joy and love, and self fulfilment in the universe."

MANTRA 7 उपनिषदं भो ब्रूहीत्युक्ता त उपनिषद् ब्राह्मीं वाव त उपनिषदमब्रूमेति।।७।। उपनिषदं Divine उपनिषदं Divine knowledge knowledge भो 0, Sir ब्राह्मी Divine ब्रहि Say, tell वाव Certainly इति Thus उपनिषदं Knowledge उक्ता Has been told अरन्रम We have told ते Thee इति Thus

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(The pupil says to the teacher) O sir, tell us divine knowledge. (The teacher replies) Divine knowledge has been told thee, certainly we have told thee divine knowledge.

MANTRA 8

तस्यै तपो दमः कर्मेति प्रतिष्ठा वेदाः सर्वाङ्गानि

सत्यमायतनम् ॥=।।

तस्यै For it वेदा: Vedas (Rig, तप: Austerity Yajur, Sama and दम Control of senses Atharva Vedas) कर्म action सर्वाङ्गानि All bodies इति Thus सत्यं Truth प्रतिष्ठा Basis, आयतनम् Abode foundation

Austerity, control of senses, and good actions are the foundation of Upanishad or divine knowledge; the Vedas are its bodies and truth is its abode.

MANTRA 9

यो वा एतामेवं वेदापहत्य पाप्मानमनन्ते स्वर्गे लोके ज्येये प्रतितिष्ठति प्रतितिष्ठति ॥।६।।

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य: Who स्वर्गे Blissful वै Verily लोके World, state एतां This ज्येये Greatest एवं Thus प्रतितिष्ठति Stays, resides वेद Knows प्रतितिष्ठति (Repeated अपहत्य Having being the last word) destroyed पाप्मानं Sin अ्नन्ते Endless

He who acquires this divine knowledge, he certainly having destroyed sin, resides and stays in the greatest endless blissful state, (i.e. moksha).

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Note As has been already stated the gist or substance of the teaching of the Upanishad is given in Mantra 8. It consits of 3 parts viz --

(1) ay Austerity, T# control of the senses, and कर्म actions are the (प्रतिष्ठा) feet of the Upanishad, the foundation of spiritual wisdom- the first requisites for an aspirant to divine knowledge ब्रह्मविद्या.

(2) The Vedas are its mainbody. (3) Truth is its head or abode. We shall explain them in due order. (1) Tapa or austerity means plain living, and power of endurance i.e. habit of bearing heat and cold, hunger and thirst and other evils or privations with fortitude. It is one of the chief characteristics which distinguish the Aryan ideal of life from the western life of ease and luxury. It is a powerful aid to yoga, being one of the five niyamas or rules of life viz :- शौच सन्तोष तपः स्वाध्यायेश्वर प्रणिधानानि नियमा: (Yoga Sutra I 32), cleanliness, contentment, austerity self-study, and snrrender to God are "niyamas".

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Its effects or benefits are thus described in Yoga: कायेन्द्रिय सिद्धि रशुद्धिक्षयात्तपस: (Yoga Sutra I 43) "Austerity leads to strengthening and proper development of the body and the senses by destruction of impurities".

Gita thus describes 3 kinds of Austerity viz. (i) Austerity of body, (ii) Austerity of speech, (iii) Austerity of mind :- देवद्विजगुरु प्राज्ञपूजनं शौचमार्जवम्। ब्रह्मचय्यमहिसां च शारीरं तप उच्यते॥

Respect shown to the learned, to the twice born, to the teachers, and to the wise, purity straightforwardness, continence or chastity, and non-violence are called the Austerity of the body. अनुद्वेग करं वाक्यं सत्यं प्रियहितं च यत्। स्वाध्यायाभ्यसनं चैव वाङ्मयंतपउच्यते। Speech causing no annoyance, truthful, pleasant and beneficial, the practice of the study of scriptures are called the Auterity of speech. मनः प्रसादः सौम्यत्वं मौनमात्मविनिग्रहः। भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥

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Mental cheerfulness, equilibrium, silence, self-control, purity of nature this is called the Austerity of mind. (Gita XVII, 14-16).

Like all other acts, ansterity is of three varieties, viz. सान्विक pure, राजस passionate and तामम of darkness. They are thus described in the Gita :- श्रद्धयापरया तप्तं तपस्तत्त्रिविधंनरः। अफलाकांन्िभिर्युक्तैः सात्विंक परिचक्षते ॥ The threefold austerity, performed by man with the utmost faith, without desire for fruit, harmonised, is said to be pure or Satvika. सत्कारमानपूजार्थ तपो दम्भेन चैवयत्। क्रियतेतदिह प्रोक्तं राजसं चलमध्र वम्॥ The austerity which is performed with the object of gaining respect, honour and worship, for ostentation is said to be of passion or rajas and is unstable & fleeting.

मूढ़ ग्राहेणात्मनो यत्पीड़या क्रियते तपः। परस्योत्सादनार्थ वा तत्तामसमुदाहृतम्।।

The austerity under a deluded understan- ding, with self torture, or with the object of'

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destroying another, that is declared of darkness or Tamasa. (Gita XVII, 17-19)

4 Control or subduing of senses is essential to virtuous life. Gita has laid great emphasis on it. Sri Krishna thus describes the qualifications of a "man of stable, and harmonised mind" or स्थित प्रज्ञ who in Gita is the same as a yogi :- (Vide gita II, 53)

यदा संहरते चायं कूर्मो उङ्गानीव सरवशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्यप्रज्ञा प्रतिष्ठिता ॥

When he withdraws his senses from the objects of senses, as a tortoise draws in on all sides its limbs, then is his understanding well poised.

विषयाविनिवर्तन्ते, निराहारस्य देहिनः । रसवज रसोऽप्यस्य, परं दृष्ट्रानिवर्तते॥ The objects of senses, but not the relish for them turn away from a person abstaining from food, but velish also turns away from him after the Supreme is seen. यततोह्यपि कौन्तेय पुरुषस्य विपश्चितः । इन्द्रियाणि प्रमाथीनि, हरन्तिप्रसभं मनः ॥

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0 ! Son of Kunti ( Arjun ) ! The excited senses of even a wise man, though he be striving (for control), impetuously carry away his mind. तानि सर्वाणि संयम्य युक्त आरसीतमत्परः। वशेहियस्येन्द्रियाणि तस्यप्रज्ञा प्रतिष्ठिता। Having controlled them all, he should sit, harmonised, considering me as his goal; for whose senses are mastered, of him the under- standing is well poised. ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते। सङ्गात्संजायते काम: कामात् क्रोधो Sभिजायते॥ The man who muses on the objects for senses, contracts an attachment them, from attachment arises desire, from desire anger is born. क्रोधाद्भवति संमोहः संमोहात्स्मृति विभ्रमः । स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रसाश्यति॥ From anger proceeds delusion, from delusion confused memory, from confused memory the destruction of reason, and from destruction of reason, he perishes. रागद्वेष वियुक्तैस्तु विषयानिन्द्रियेश्चरन्। आत्मवश्ये र्विधेयात्मा प्रसादमधिगच्छति॥

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But the disciplined self, moving among sense objects with senses free from attachment and repulsion mastered by the self attains peace. इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते। तदस्य हरतिप्रज्ञां वायुर्नावमिवाम्भसि॥ To whichsoever of the roaming senses the mind yields, that takes away his understanding, just as the gale carries away a ship upon the waters. तस्माद्यस्य महावाहो निगृहीतानि सवशः। इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥ Therefore O, mighty armed (Arjun)! whose senses are fully restrained from the objects of senses, of him the understanding is well poised. (Gita II, 58-64, 67-68) F4 or Works are deprecated by the Neo- vedantins who consider them useless or even harmful; for according to their view a or knowledge is all that is necessary for attaining yfa emancipation, while works lead to fruits and consequently to rebirth. This is however, not the teaching of the Vedas and Upanishads. I sha U panishad which stands first among the

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upanishads, (as it is also a part of the Vedas being the 40th chapter of the Yajur Veda), thusspeaks emphatically on the subject :- कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः। एवं त्वयि नान्यथेतो 5 स्ति न कर्म लिप्यते नरे॥ Only performing works should a man desire to live for 100 years in this world. Thus it is (right) for thee, not otherwise than this, work will not bind that man". (Isha 2) That Knowledge and Work are equally essential for attaining salvation is thus incul- cated in the same Upanishad- अन्धंतमः प्रविशन्तिये 5 विद्यामुपासते। ततो भूय इवते तमो यउविद्यायां रताः॥ अन्यदेवाहुविंद्यया ऽन्यदाहुरविद्यया। इति शुश्रुम धीराणां ये नस्तद् विचचत्तिरे॥ विद्यां चाविद्यांच यस्तद् वेदोभय सह। अविद्यया मृत्युं तीर्त्वा विद्ययामृत मश्नुते॥ They who perform only works enter into gloomy darkness. Into still greater dark- ness do go they who pursue only knowledge. One thing, they say, is obtained by know- ledge, another thing by works. Thus have we

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heard from the wise who have explained it to us. He who acquires knowledge and also at the same time performs works, he overcomes death by works, and attains immortality by knowledge. (Isha 9-11). The Vedic teaching is that works are to be performed without a desire for fruits; thus Isha Upanishad says: "तेनत्यक्त न भुंजीथा: Enjoy life by renunciation". Gita has in several places emphasised the point that where works are thus performed, without a desire for fruit, they do not bind the soul; e.g. see Gita Chapter III and V. 7-9, and Chapter IV V. 18-23 Chapter V V 7-11. (2) The second part of Mantra 8 is: वेदा:सर्वांगानि i.e. The Vedas are the whole or main body of the Upanishads. The Vedas which are 4 in number, viz, Rig, Yajur, Sama and Atharva are the repositary of all knowledge; the Upanishads spring from them. The Vedic know- ledge consists of three parts viz. sa knowledge proper or cognition, कर्म works, and भक्ति devotion. The Upanishads constitute the essense of the devotional portion of the Vedas, just as Gita is said to be the essense of the Upanishads. gh

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(3) The third part of the Mantra is: सत्यमायतनम् "Truth is the head or abode of the Upanishads".

Sri Aurobindo remarks :-

"This truth is not merely an intellectual verity ...... but man's ultimate human state of true being, true consciousness, right know- ledge, right works, right joy of existence,-all indeed, that is contrary to the falsehood of egoism and ignorance." Mundaka Upanishad says :- "सत्यमेव जयते नानृतम् सत्येन पन्था विततो देवयानः"। "Truth alone conquers, not falsehood. By the truth is spread the divine path called देवयान" (Mundaka III, 1, 6). Manu has said :- नहि सत्यात् परो धर्मो नानृतात् पातकं परम्" "There is no virtue higher than truth, and no sin higher than falsehoood."

In many places, the Upanishads say that सत्य or truth is Brahma.

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APPENDIX 18

(1) Note on Uma Haimavati and Kundalini Force.

Before describing Pt. Satvalekar's interpre- tation of Uma Haimavati or Parvati as the Kundalini Force it is nessary to explain briefly what Kundalini means.

According to later Yoga the development or manifestation of psychic powers depends on the awakening of Kundalini which other- wise lies dormant at the base of the spinal cord at a point called Muladhar. As its name implies it is serpent-like, lies coiled up until it is awakened by Pranayama and other yogic exercises or by other means of spiritual advancement. When awakened it rises through the nerve called Sushumna सुषुमा नाड़ी (so well known in yoga literature) in the spinal cord, ascending by stages from one Chakra to another till it reaches the top or the crown which is called Sahsrara HgHTIT (in the upper part of the brain). This is accompanied by spiritual illu- mination of the highest order according to this system of yoga.

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w: There are said to be six chakras or nerve centres in the spinal cord besides the last or sahasrara. They are as follows :- 13 (1) मूलाधार Muladhar, Root or basic chakra at base of spine. (2) स्वाधिष्ठान Swadhisthan, Spleen or Splenic; over the spleen or according to some over the genital organ. (3) मणिपुर Manipura, Naval or umbilical. At the naval over the solar plexus. (4) अनाहत Anahat, Heart or Cardiac. Near the heart. (5) विशुद्ध Vishuddha, Throat or laryngeal. At the front of throat. (6) आज्ञा Ajna, Brow or frontal; between eyebrows. (7) सहसूरार Sahasrara, Crown or coronal. On the top of head or in large brain. There is copious literature on this subject. The most important and well-known book in English is "Serpentine Power" by Sir John Woodruff, late judge of the High Court, Calcutta. The Rt. Revd. Leadbeater, late vice- president of the Thesophical Society has also

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written an interesting monograph on the subject, called the "Chakras". Leadbeater who was reputed to be a great occultist states that the Chakras are really situated in the 'Etheric double' or the subtle body, and he claimed that he could see them by his powers of clairvoyance. In his book he speaks of a German Mystic, Johan George Gichtal who saw the Chakras in meditation and described them in his book called 'Theosopha Practica' pub- lished in 1696. In a later edition of the book printed in 1710 he gave pictures of the Chakras showing the situation just as described by Leadbeater in his book. Leadbeater, however, admits that there are nerve plexuses in the spinal cord corresponding to the Chakras in the 'Etheric double' or the subtle body.

"Kundalini yoga" by Swami Shiva Nand Saraswati of Rishikesh also contains much use- ful information on the subject. He is also of opinion that the Chakras are in the Linga Sharira (Astral body).

Pt. Satvalekar argues that the spinal cord may be called Parvat पवत or पर्ववत् because it is contained in the back bone which is comp-

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rised of vertebra or पर्व. It is called मेरुदएड in Sanskrit, and मेरु, सुमेरु etc. are names of a mountain. The spine may also be called, Himavat fwaa (lit "possessing snow") another name of the Himalaya which means "the abode of snow", because it is made of snow- like white nerve substance and is at the top covered by the cerebrum or large brain which n ay be compared to Kailash the snowy abode of Shiva. Kundalini which is located in the spine is, therefore, Parvati ie. daughter of Parvat, or Uma Haimavati उमा हैमावती i. e. daughter of Himavat. As the Kundalini rises from one Chakra to another there is increasing spiritual progress in the yogi. When it reaches Sahasrara or the crown there is the highest spiritual illumination which may symbolically be described as the 'marriage of Shiva with Parvati', symbolising the union of the yogi with Kundalini force. It can thus be understood how Indra or the mind having been first baffled in its attempt to find out God, is at last helped in realising Him by the awakening of Kundalini force, or speak- ing allergorically by meeting Parvati or उमा हैमवती. This according to Pt. Satvalakar is

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the correct interpretation of हैमवती in Mantra 12 of S. 3.

To this it may be further added that in Puranic mythology Shiva is pictured as a yogi with a serpent intertvined round his neck and with the hood of the serpent covering the top of his head. This may be taken as symbolising an advanced yogi whose Kundalini having been well awakened has risen above the Vishuddha Chakra which is on the neck and has reached the Sahasrara or the crown. The God Shiva is also represented as having a third eye in his forehead which is believed to be opened at the time of destruction of this world. It may be taken to symbolise the eye of spiri- tual wisdom ज्ञान चत्तु opened by attainment of yoga which leads to Mukti or deliverance from this world.

(2) A Note on Raja Yoga.

The Hatha yoga referred to in the note given above prescribes its own methods of rousing the Kundalini, and thereby developing and perfecting psychic powers, and even attain- ing Mukti.

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The Raja yoga as taught in Patanjali's Yoga Sutras prescribes an eightfold path consisting of the following eight stages agin :-

(1) यम Yamas or five rules of conduct re- lating to social duties, viz.

1. अहिंसा Non-violance 2. सत्य Truthfulness 3. अस्तेय Non stealing 4. ब्रह्मचर्य Chastity or continence 5. अपरिग्रह Non-covetousness (Yoga II 30)

(2) नियम Niyamas or 5 rules of conduct relating to personal duties ;-

1. शौच Purity of body and mind 2. सन्तोष Contentment 3. au: Austerity, i.e. physical and mental discipline 4. स्वाध्याय Self study 5. ईश्वर प्रणिधान Complete surrender to the will of God. (Yoga II 32)

These rules of conduct are the first requisi- tes for an aspirant to yoga. This shows yoga is not a system of mere physical and mental exercises. Its chief aim is the perfection of man or the full development of the whole man,

( 51 ) spiritual as well as the mental and physical, which alone can lead to Salvation. (3) SH7 Asanas or right postures which enable an aspirant HIa to keep firmly seated, as long as may be desirable, in meditation without being disturbed by physical or mental fatigue. In Patanjali's Yoga Sutras snHa or Right Pasture has been defined simply as that posture which is stable and comfortable स्थिरसुखमासनम् (Yoga II 46). The books on Hatha yoga teach about 84 kinds of Asanas or Postures which are mostly meant as physical exercises. (4) प्राणायाम Pranayama means exercise or control of breath. It is very efficacious for the control of mind. For arT breath and nan mind are intimately related to each other. It is a matter of common experience how our breathing is affected when our mind is pertur- bed by anger, fear etc. Patanjali's Yoga Sutras teach four kinds of Pranayamus(Yoga Il 50-51), They have to be properly learnt and practised under guidence of a teacher. (5) Pratyahara means introspection or taking away senses from their external objects.

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It gives the aspirant HI5 complete control over the senses. (Yoga II 54-55). The above five stages constitute the exter- nal portion of yoga or बहिरंग; while the last three described hereafter form the internal portion Gr अन्तरंग. (Yoga III 7).

(6) धारखा Dharana means fixing the mind or attention on some particular object or point. (Yoga III, 1).

(7) ध्यान Dhyana means concentration, when the mind is rid of all other thoughts except the object thought of. (Yoga II 2).

(8) समाधि Samadhi means meditation.It is of two kinds, संप्रज्ञात Samprajnat or सबोज Sabija andअसंप्रज्ञात Asamprajnat or निर्बीज Nirbija. They have been briefly described in the note on प्रतिबोध Pratibodhain Mantra 8 of Sec.2,(Page .... )

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