1. Maha Narayana Upanishad Swami Vimalananda R.K. Mutt 1957

MAHĀNĀRĀYANOPANISAD

SWAMI VIMALĀNANDA

100

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Upanişad Series

MAHĀNĀRĀYANOPANISAD

(WITH ACCENTED TEXT)

Introduction, Translation, Interpretation in Sanskrit, and Critical and Explanatory Notes

BY

SWAMI VIMALANANDA

No.88

SRI RAMAKRISHNA MATH /

SRI RAMAKRISHNA MATH ROAD

MYLAPORE, MADRAS-4 वाराणसी संस्कृत सी 1957

Published by THE PRESIDENT SRI RAMAKRISHNA MATH MYLAPORE, MADRAS-4 ИАУАЯЛИАНАМ

First Published on the One-hundred-and-twenty-second Birthday Anniversary of Srı Ramakrishna Third March, Year Nineteen-hundred-and-fifty-seven All Rights Reserved COP-MMCC-IES

БАНТАМ ЛИНЕЛЯЛАМАЯ 1Я8

Printed at Price: THE VASANTA PRESS Rupees Five THE THEOSOPHICAL SOCIETY, ADYAR, MADRAS-20

adi lonlow sodlo gon yd ni ina n tuo ghind od nasnazaahno gio PUBLISHER'S NOTE

THE Upanisads are the culmination of the Vedas. Therefore they are known as the Vedanta. The religious message given by Svāmī Vivekānanda was based on the Vedanta. The Svamiji urged his followers to popularise the thoughts treasured in the Upanisads at home and abroad. Bearing this idea in mind the second president of this Math started the Upanişad Series thirty-five years ago. Each Upanişad belonging to this Series contains the text in bold Devanagarī type, word-by-word meaning, translation based on tradition, Introduction briefly summarizing the subject matter, and elaborate Notes. About a dozen Upanisads were specially illuminated by the superb Commentary of S'rī S'ankaracarya, who lived over one thousand years ago. They are the most authoritative Upanisads; and eleven of them are now made available in this Series. Most of them have undergone many editions and reprints, and have gained popularity in several parts of the world. Heartened by this wide welcome given to the Upanişad Series, we now publish the Mahānārāyaņo- panisad which, as far as we know, has not yet been translated into English fully and with complete explanation. The special importance of this text, which iscounted as part of the Krsnayajurveda, to the religious Hindu

iv MAHĀNĀRĀYAŅOPANIȘAD

is perbaps unequalled by any other work of its class. We have therefore endeavoured to bring out a suitable edition of this abstruse text with aids for under- standing its traditional import. An interpretation of the text in easy Sanskrit is a new feature of this publication. This is specially added with a view to help those readers who know only Sanskrit and not English. It will also render the received meaning clearer to those users of the translation who possess some knowledge of Sanskrit. Much religious material has been digested into the critical and explanatory Notes. This is intented to meet the needs of those who value this sacred text particularly for its spiritual and devotional use. The practice of putting notes on words indicated by superior figures was the custom in the preceding members of the Series. It has been given up here in order to make the reading of the explanatory Notes smooth and continuous. This Upanisad together with its preceding Prapāthaka-divided into S'iksā- Ananda-Bhrgu-Vallīs-is chanted solemnly on special religious occasions. So the text is given here with accent marks in order to facilitate its recital. This will be welcomed by those who have no long training in the customary Vedic recitation.

PRESIDENT PUBLISHER Ramakrishna Math, Madras

पूर्वपीठिका

ॐ नमो भगवते वेदपुरुषाय। अलौकिकश्रेयस्साधनतया मन्त्रव्राह्म- णात्मकमाम्रायामृतमखिलैरनाविलचारिल्ैरास्तिकपुरुषैः सश्रद्धं प्रमाणमूर्धनि संस्थापितम्। वेदोऽखिलो धर्ममूलमिति स्थितमपि ग्रहणाध्ययने स्वाध्याये च मन्दश्रद्धान् तदानीमपि दृष्टा श्रीमत्सायणाचार्याः ऋग्वेदीयवेदार्थ- प्रकाशोपोद्धाते "वेदमनुच्चार्य परनिन्दानृतकलहहेतुं लौकिकीं वार्ता सर्वत्रोच्चारयतः स्पष्ट एव वाचि भाग्याभावः" इति भृशं चिखेद। अस्मिन् काले विक्षेपभू यिष्ठत्वात् गुरुशास्त्रसम्प्रदायदौर्बल्याद् विरलश्रद्वत्वाच्च वेदद्युमणेर्मेघाच्छन्नतां दृष्टा इतरभाषानुवादादिपरिकरावलम्बेन वेदैकदे- शस्यापि यथाकथञ्चित् बहूनां परिशीलनं सम्पादयितुं तत्न तत्न यत्नो दरीदृश्यते। ईशाद्येकादशोपनिषदां आङ्गलभाषानुवादादिसंवलितं संस्करणं मद्रपुरीयरामकृष्णमठाध्यक्षः अनतिव्युत्पन्नानामुपकृतये इतः पूर्वमेव उपनिषद्ग्रन्थावलिरूपेण मुद्राप्य प्रकाशितम् । तदनुसृत्य कृष्णयजुर्वेदीयस्य महानारायणोपनिषदिति प्रख्यातस्य याज्ञिक्युपनिषदः अपि सानुवाद- सम्पादनाय समादिष्टोऽहं प्रकीर्णरूपस्यास्य वेदभागस्य दुरूहतां समीक्ष्य आस्तिकानुमोदितमर्थमुद्धाटयितुं यथामति यथाशक्ति यतनीयमिति निश्चित्य श्रीमतां भट्टभास्करसायणाचार्यचरणादीनां व्याख्यावचनजातं साकल्येनो- पजीव्य सरलया सरण्या समुपकल्पितां अल्पग्रन्थां. कांचिद् विवृतिमप्यत्न समयौङ्क्षम्। सम्प्रदायसिद्ध र्थसमालोकनसमुत्सुकानां सर्वेषामप्ययमारम्भः समीचीनतया भायादित्याशान्वितस्तावत् एतत्पीठिकासन्दर्भसमात्तौ महा- महिमश्रीहेमचन्द्रसूरिणां पद्येनानेनास्य ग्रन्थस्य पाठकान् प्रति साञ्जलि- बन्धमेवं प्रार्थये- प्रमाणसिद्धान्तविरुद्धमत्र यत्किञ्चिदुक्तं मतिमान्द्यदोषात्। मात्सर्यमुत्सार्य तदार्यचित्ताः प्रसादमाधाय विशोधयन्तु ॥ इति विमलानन्द:

TRANSLITERATION TABLE

According to the practice based on the general consent of Indologists of this century the Sanskrit sounds symbolized by the Devanāgari alphabet in the columns below are invariably represented by the Roman letters facing them:

अ a कू 108 आ ख kh धू dh

इ i गू g न् n घ gh P 12

उ u. फू ph ऊ ū च् C ब b

छू ch भू bh H.

ज् म् m

झ् jh य् ४ i ञ् ए ट् 1

ऐ ai ठ th व् V

ओ 0 ड् श् Sʼ

औ au a dh insi ष s

ण् : h तू. th ह h

थ् th

iniv

INTRODUCTION

MODERN investigations have revealed that the 2600 million people on this globe speak 2796 different languages and dialects belonging to different families of speech. Of these, those that have a long literary past and are still influencing the thought of millions of people are not very many. The collection of hymns, litanies and prayers, under the comprehensive term Vedas, transmitted by oral tradition for several centuries before the introduction of writing, is accepted as the oldest literature available for the purpose of studying the religious thoughts exercising a considerable influence over the people of a signi- ficant part of Asia for many millenniums. Those languages which have preserved past thoughts in literary form, either as written records or oral tradi- tions, alone have been a recognizable power in the evolution of the intellectual, moral and spiritual life of mankind. The scattered splinter-speech communities have not produced any literary heirloom devolving to succeeding generations to reflect upon, adopt, and exemplify; and, consequently, they have not made any deep impression on human civilization. The dialects which have sustained the intercourse of many small groups of people have changed and even disappeared without a vestige. The literature pre- served in the Vedas through the religious fervour of

viii MAHĀNĀRĀYAŅOPANIȘAD

a highly sensitive people who paid the greatest attention to the careful training of the ear for sound, for rhythm, speech melody, and precision of grammar uncontaminated by local idioms, stands almost unique in the history of human culture. Today the study of the Vedas has, therefore, attracted the attention and interest of people in various parts of the world. An account of the nature and division of the Vedas will be found in the Introduction to the Isāvasyo- panişad included in the Upanişad Series published by the Ramakrishna Math. This publication is the twelfth in the Series. In the collection of One-hundred-and- eight Upanisads, published several times from Bombay and other places, two works are included with the title Nārāyanopanisad. Of these the longer one in- cludes a variety of subjects of great importance in the daily observances of a religious Hindu. It is accepted as a part of the Krsnayajurveda and is distinguished generally by the designation Mahānārāyaņopanişad. The same Upanisad is known also as Yājnikī-upa- nișad on the ground that Yajnātmā Nārāyana is con- sidered to be the seer of this part of the Veda. Like the other Vedas the Yajurveda is divided into samhitā and brahmana. The Taittiriya recension of it has the Taittirīyāraņyaka as an extension of the brāhmaņa. The Tattirīyāraņyaka according to Sāyaņācārya has ten prapathakas of which this Upanisad forms the last one. Bhattabhāskara who wrote a Commentary on the whole of Yajurveda, anterior to Sāyaņa, sub- stitutes the term pras'na for the division heading

INTRODUCTION ix

prapathaka, and calls this as the last pras'na. Both the exegetists accept the name Yājnikyupanişad. In preparing the present edition the following print- ed books have been consulted: 1. Taittirīyāranyaka with Bhattabhaskara's Commentary, published from Mysore in the Bibliotheca Samskrita Series. 2. Taittirīyāraņyaka with the Commentary of Sāyanā- cărya in two parts, published in the Ānandas'rama Sanskrit Series. 3. Mahānārāyaņopanișad, published in the Bombay Sanskrit Series, edited by Col. G. A. Jacob, with the Dīpikātīkā. 4. Yājnikyupanişad brought out in the Adyar Library Series. The text presented in all these four books is not precisely the same. Apart from the difference in the length of the text, differences of reading, additions and omissions of passages and transposition of textual units are also observed. The oldest commentator, Bhattabhāskara, has noticed a text having only sixty-four Sections. This is generally designated as the drāvidapāțha. Sāyaņācārya also has written the Commentary on this text. The works mentioned as (3) and (4) above also are based on the short text of Bhattabhāskara and Sāyaņa. The Ānandās'rama edition contains a parisista reproducing the tenth prapāthaka under the subtitle Nārāyanopanişad- This is the longer version generally known as the Andhrapātha in eighty Sections-together with the Commentary of an untraced author which closely ree sembles the Commentary of Sayana in respect of those passages which are common with the shorter version.

X MAHĀNĀRĀYAŅOPANIȘAD

The tenth prapāthaka of the Taittirīyāraņyaka is considered khila (i.e., supplementary) even by Bhatta- bhāskara and Sāyana. The supplementary nature of this part is also clear from its structural organiza- tion. It is an assemblage of passages used in various ritualistic contexts, and there is the general lack of unity in the treatment of the subject-matter. The presence of many significant and well-known Brahma- vidyā and upāsanā passages, either quoted from other parts of the Vedas or found only here, in a style closely resembling that of the other Brāhmanas and the Upanisads, gives this work an authority above that of many other minor Upanisads. S'ri S'ankaracarya has not written any Commentary on this Upanisad; but still he refers to statements con- tained in it in the course of his Commentary on the Brahmasūtras III. 3. 24 and III. 4. 20. Whatever was left over to be mentioned in respect of karma, upāsanā, and jñāna, after the recital of the samhitā and brāhmaņa, says Sāyaņācārya, is brought together in this miscellaneous (prakirna) work. The same Commentator points out also that the commence- ment of the work with the description of Paramāt- man and the conclusion of it eulogizing sannyāsa which is said to be the means of the knowledge of Brahman entitles it to the name of an Upanisad. The text, however, abounds in passages commonly used in connection with religious acts of worship and, therefore, the epithet Yainiki is particularly appro- priate. The existence of a recension with ininety

INTRODUCTION xi

Sections among some people in the Karnātaka has been noticed by Sayanacarya. ab The motive which prompted me to take up the preparation of this work for the Upanisad Series published by the Math being purely religious, I have presented here a text which has been made exhaus- tive and eclectic as far as it was possible. The simple Sanskrit interpretation given immediately below the text is meant to facilitate the understand- ing of the archaic text in classical Sanskrit form. For this the old Commentaries mentioned above have been laid under a deep debt. This is followed by word-for-word meaning given in the Sanskrit order of syntax. In order to bring out the received meaning fully the translation has been made some- what free and explanatory. The running Notes, be- sides being critical and expository, aim also at giving the religious background of the passages. In inter- preting the passages, the method followed is the one propounded by Mīmāmsā, namely, by tackling the tātparya or the main purport of the text, and reading into every unit a contextual meaning which is in harmony with it. The philological translations of texts like this, based on historical principle (though valuable for students of anthropology) cannot be of much help to religious persons who turn to this and similar texts for spiritual light. So the traditional method is followed. In a book of this type the use of capitals and italics is seldom completely uniform. In the

xii MAHĀNĀRĀYAŅOPANIȘAD

Notes usually the longer extracts and technical words are printed in Devanagari. Textual words are italicized so that they may be easily detected. Smaller extracts and technical Sanskrit words are printed in Roman with or without capitalized begin- ning. The English plural sign s, added to untrans- lated Sanskrit words, is hyphenated at places to show that it is not elemental to the word. This must guide in other places also. I have not given a summary of the subject-matter of this Upanisad. The table of Analytical Contents which follows will serve its purpose in a better way. Innumerable individuals use some text or other of this Upanisad in connection with their personal religion. I hope the apparatus presented here will aid the under- standing of them in some measure. Before closing this Introduction I take pleasure to mention here the names of Svamī S'uddha- sattvananda who arranged for the printing of this work and Svami Mrdananda who relieved me of some ocular strain. Svamī Mrdānanda took down the translation and the Notes at dictation, copied the draft for printing and partly scanned the proof- sheets. I am especially thankful to the Vasanta Press, Adyar, for the clean typesetting and expedi- tious and attractive printing of the work from the hand-written draft heavily revised in proof.

Mahāsivarātri SWAMI VIMALANANDA February 27, 1957

ANALYTICAL CONTENTS

(OF THE TEXT AND THE NOTES) PAGE PRAJAPATI : God Transcendent and Immanent . 1 The Ultimate Divine Principle: called Para- mes'vara or the Prajapati 2 Aksarabrahman-The Self-supporting Final Cause of the Universe . Seers Realise the All-pervading Divine in the Ether of Their Heart 5 The Order of Cosmic Evolution . 7 The Omniform Nature of the All-Sustaining Brahman 9 Rtam and Satyam; He alone is All Gods 10 Prajapati as the Divine Purusa and the Source of Time With all Its Divisions 12 The Divine Being is Called Mahad-Yas'as; has None Above Him ; and is Limitless 14 Immortality Attained through Meditation on Him in the Heart 16 Uttaranārāyaņānuvāka 18 Knowledge of God Alone Leads to Release . 19 The Unborn Prajapati is born Diversely 19 Minor Gods Submit to the Knower of the Supreme 20 The Spouses Hrī and Laksmī . . 21 Hiraņyagarbha-sūkta . 22

xiv MAHĀNĀRĀYAŅOPANIȘAD

PAGE Paramatman as the Time-binding Experiencer in All Living Beings 27 Ekadeva, the Supreme Divine Being, Works the Entire Universe 10 . 29 The Togetherness of the Universe in God . 30 God is the Web and Woof of Creation 30 Vena, after Realizing the Immortal, Taught It . 30 The Knower of God Deserves Highest Honour . 30 God is the Friend, Parent and Ordainer 34 God-Realization: A Simultaneous Experience of Identity 35-36 Substance of Mantras I. 6-18 37-38 A Supplication for Intellectual Powers 39 Prayers to Agni for Granting Specific Needs 41 Rudragāyatrī 43 The Ancestry and Significance of Gayatrīs 44 Gāyatrīs of Mahādeva, Vināyaka, Nandikes'ara Şaņmukha, Garuda, Brahma, Nārāyaņa, Nara- simha, Āditya, Agni and Durgi 47-54 Gāyatrīs from Āgamas and Tantras 55-56 Panic Grass: Religious Importance of It 56 Repetition of Proper Ritual Acts Deepens Reli- gious Life 58 Multiplication of Progeny and Social Trans- mission . 59 Prayer to the Earth and Self-Purification by It 61 The Earth Glorified .and Implored to for Favours . 62-64

ANALYTICAL CONTENTS XV

PAGE Supplication to Indra For Fearlessness and Well-being. 65

Real nature of Indra in the Rgvedasamhita .. 67 An Oft-quoted Prayer for Well-being 67 Prayer to Indra and Soma 68-70

Vena as the Symbol of the Supreme Reality 71 . The Earth Implored to Grant Bliss and to End Sorrows 73 An Invocation to the Earth Glorified as S'ri . 74 Welcoming Values and Exorcising Dis-values . 75 Well-being Sought From Indra 76 Prayer for Fitness to Sacrifice and Destruc- tion of Enemies. 77 The Lord's Feet and One's Own Moral Conduct Save One from Misery. 78

Prayer Addressed to Indra for Safety 79 Propitiation of Water and Herbs 80 How the Vedas Help the Common Men 81 Aghamarsana Sūkta: Its Philosophy and Import . 82 Prayer to Varuna for Purity 85 Right Livelihood : Expiation of Transgressions . 86 Salutations to Agni, Indra and Varuņa . 87 Counteracting Adverse Effects of Water 88

Expiation of the Sins of Gluttony and Greed and the Principle underlying It 88 Invocation to the Ten Deified Rgvedic Rivers . 91 A Creationistic Hymn (Rgveda. X. 190) 93 A Prayer for Total Purity 96

xvi MAHĀNĀRĀYAŅOPANIȘAD

PAGE Oblation of Finite Self into Infinite Brahman 98 Varuna, the Sin-effacer . 101 Self-abasement Before God's Supreme Purity . 102 Soma as Umamahes'vara and the King of the Universe 103 Durgā-sūkta-Hymn to Durgā 106-113 Atri's Perpetual Prayer for the Peace and Safety of All . 111 Prayer to Fire God for Happiness and Fortune . 114 Prayer to Indra and Visnu for Devotion. 115 Mantras Chanted while Making Oblations for Increase of Food 116 Mahavyahrtihoma: Chanting for Destroying Sin

119 Mantras for Offering Oblations for Greatness . 121 Prayers for the Attainment of Knowledge 123 Prayers for Removing Obstacles in the Path to Higher Knowledge . 126 Prayer for Retention of the Scripture Learnt . Moral and Spiritual Discipline Eulogised as 126 Tapas Approval of Meritorious Work and Censure of 130-132 the Opposite Kind An Echo of this Upanisad in the Dhamma- . 133 pada Grace of God is a Necessary Condition for . 135 Seeing Him God as the Source of Life, Body and Environ- . 136 ment

138

ANALYTICAL CONTENTS xvii

PAGE The Best Instances of the Type Remind Us of Divine Glory . 142 Bondage to Nature and Release from It 143 Hamsamantra : Its Non-dualistic Meaning 145 Prajapati as God Immanent and Transcendental 149 Prayer to Savitr for Plenty 151 Fitness for Spiritual Illumination Engendered through Sacrifices 152 The Greatness of Divine Names 153-158 The Greatness of Vedantic Knowledge . . 159 A Prayer for Unbroken Thought of God . 161 The Greatness of Purusa : The Tree Analogy . 163 Immortality through Renunciation : Its Rare- ness 165 Vedānta, Sannyāsa and Yoga as Methods of Release from Transmigration 168 The place Where God is to be Worshipped . 171 Mahes'vara-Who is He? 173 Vis'vapurusa Narayana-His Nature, Glory, His Residence in the Heart, and His Identity with the Universe and all Gods 175-191 Worship of the Supreme Being in the Solar Orb 192 The Glory of the Sun 195-198 Aditya Designated by Pranava and Worshipped as Brahman . 199 Mantras for the Consecration of S'ivalinga Prayer to Sadyojata-S'iva for Release from . 201

Transmigration Salutation to Vamadeva-S'iva . 205

B 207

xviii MAHĀNĀRĀYAŅOPANIȘAD

PAGE Salutation to Aghora-S'iva 209 Salutation to Is'ana, the Lord of All, and Prayer for His Blessings 210

Salutations to Pas'upati-S'iva 211

Salutations to Brahmapurusa in the Andro- gynous Form 213

Salutations to Rudra in the Universal Aspect . 215 Longing to Worship Rudra at Heart with Hymns . 217 Material of the Sacrificial Laddle : Sacrifices Lead to Inner Purity 218 A Hymn Prescribed for Counteracting Evil 220 A Formula in Praise of the Earth as Aditi 221 Water Eulogized as the Omnific Cause . 223 Invoking Water for Self-purification 224 Self-oblation into the True Immortal Light 227 Sun as the Divine into Whom Self-oblation is Made 230 The Pranava Identified with Brahman: Some Details About it 232 Invocation of Gayatri-the Mother of Vedas 233 Day to Day Removal of Sins 235 Invocation of Gayatrī and Personification of the Formula 236 Worship of Gāyatrī 238-241 Vyāhrtis, Gayatrī and Gayatrīs'iras for Prāņā- yāma 24I Details About Gayatrī: Significance Explain- ed 242-245

ANALYTICAL CONTENTS xix

PAGE Dismissal of Gayatridevi 245 Worship of Gayatri Gives Welfare 246-247 Oblation of Pranas to Soma 249 Trisuparņa Mantras 249-254 Mental Power Necessary to Reach Brahman 254 Prayer to Savitr to Remove the Sleep of Illusion . . 254 Prayer to Savitr for Heralding in What is Auspicious. 254 Madhumantras which Stress upon the Need of True Disciples, Supreme Knowledge and Salubrious Environment .7 254 Invocation for Obtaining Intelligence Quoted From Other Vedas 258 The Glory of Trisuparna .259 Fire-Worship as Mystic Communion 261-265 Prayer to the Deity Called Medha .265 Intelligence and Wealth Must Combine. 267 Importance of Speech Guarded by Intelligence 267 Prayers to Indra, Sarasvati, As'wins, Gan- dharvas and Apsaras for Intelligence 269 Agni, Indra and Surya Supplicated for Intelli- gence 272 Prayer for Longevity, Safety, Sinlessness and Wealth . 278 Death ! Go Back; Do not Strike Us i274 May We Live Long Brilliant Life-A Prayer . 275 Fear of Yama and Accusation of Others Prayed Away N. 276

XX MAHĀNĀRĀYAŅOPANISAD

PAGE Longing for the Path of Liberation 277 Power of Yajna to Take One Across the Sea of Death 279 Death Placated for Granting Safety 280 Rudra is Implored Not to Hurt . 281 Rudra is Saluted to Spare One's Belongings 288 A prayer to Prajāpati 284 The Power of Yajna to Loosen Death-traps 288 Death Includes Many Snares 289 Oblations to Remove Offences Done to Gods And Men 290 . Individual is Responsible for the Offences of the Group Also. 292 Prayer to Remove Hostile Spirits 293 . Desire Made the Scapegoat 294 Kama-the Philosophy Behind this Term 296 Manyu 297-298 Burnt Offerings of Sesamum for Benefits 299 Preparation for Sannyāsa 300 Sesamum for Oblation 301 The Level of the Community Influences the In- dividual's Moral Stature 302 The Oblation Known as Viraja for Self-Purifica- tion 303-316 A Possible Indication that the Oblation May be Offered by Either Sex . .. . 307 Viraja Oblations Continued 308 Hidden Egoism . 309 The Eclipsed Soul Comes out in all Splendour 312

ANALYTICAL CONTENTS xxi

PAGE Hunger and Thirst . 313 Asceticism implied in Sannyāsa .814 Efface Misfortune, Adversity and Poverty . 315 Lakşmī and Alakșmī .316 Thirty-seven Oblatory Formulas for Bali- haraņa 317-819 Importance of Food for All Living Beings . 321 Troubling Rudragana Prayed to for Safety 322 The Supreme Truth . 323 Puruh or Pū 824 Brahman as All-God . 325 Sraddha-a Deity to be Worshipped . 326 . Prāņāgnihotra 326-332 Food-seeking Instinct Spiritualised 328 Amrtahoma . 330 . . "The Container and Cover for Food 329 --- 330 Final Mantras Completing Pranagnihotra 381 Purusa of the Size of the Thumb is Satisfied by Repast 832 God the True Enjoyer : Man, Only an Instrument 333 Satisfaction of a Repast Must Bring Rememb- rance of God , 384 Enjoy What is Granted to Us by God 335 Prayer to Remove the Bondage of Ignorance . 336 Rudra as Pranagranthi . 337 Lapse of Ahankara, Sign of Maturity 338 Unity of Vișņu and S'iva. 339 Manifoldness of Agni-the Divine 340 Yajña Personified and Venerated . 841

xxii MAHĀNĀRĀYAŅOPANIȘAD

PAGE Brahman in the Brāhmaņa 343 Truthfulness as Supreme Means of Liberation . 344 Sugar-Coating Truth with Untruth . 346 Religious Fast as Tapas 347 Sense-Control as Tapas 348 Tranquillization of Mind as Tapas . 349 Giving Selfless Gifts as Tapas. 350 Religious Righteousness as Foundation of All . 351 Procreation 353 The Five Mahagnis 354 Agnihotra as Means of Liberation 355 Yajna Leads Men to the Status of Gods in Heaven . 356 Manasa-Inward Worsbip-Its Importance 357 How Yajna Prepares One to be an Atmayajin . 358 Sannyasa Declared to be Supreme .359

Two Different Views of Nyasa 360-361 Sauparneya Aruni's Question to His Father . 362 Tapas is Behind Great Achievements 364 Sense-Control: Its Greatness and Inaccess- ibility 366 Calmness of Mind as means of Liberation . 367 Selfless-Gift as the Shelter of Sacrifice 368 Dharma or Justice is the Defence of the Op- pressed . 370 Procreation as the Foundation of Races 371 The Conception of Threefold debts 373 Why Sacrificial Fires are Important ? . . 374 Agnihotra-the Beacon to Heaven 376

ANALYTICAL CONTENTS xxiii

ITADOVW PAGE Yajna as a Potent Weapon 377 The Value of Inward Concentration 379 Sannyasa Eulogised as the Supreme 380 A Panegyric upon Food . 382 The Scale of Values: Sun, Rain, Flora, Food, Strength, Power, Tapas, Faith, Sense-Control, Reflection, Calmness, Remembrance, Direct Realisation and Bliss 385 Knowledge of the Atmapurusa Leads to Release . 387 Why Sannyasa is the Greatest Tapas ? 389 . Brahman as Giver of all Light . 390 Prescription for Meditation as Given to San- nyāsins . 392 Ātmayajña and Its Ingredients . 393-397 Correspondences Between Bahiryajna and Antaryajña . 398 Ātmayajña is a Development of Upāsanā . 401 The Complete Cycle-From Birth to Release 10707

401-402

शान्तिपाठः PEACE INVOCATION

हुरिः ॐ ॥ शं नौ मित्र: शं वर्रुणः । शं नो भवत्वर्यमा। शं नु इन्द्रो बृहस्प्तिः। शं नो विष्णुंरुरक्रमः ॥ नमो ब्रर्ह्मणे। नर्मस्ते वायो। त्वमेत्र प्रत्यक्षं ब्रह्मासि। त्वामेत्र प्रत्यक्षं ब्रह्मं वदिष्यामि। ऋतं वदिष्यामि। सत्यं वैदिष्यामि। तन्मामंवतु। तद्वक्तारमवतु। अवंतु माम्। अवंतु वक्तारैम् ॥ ॐ शान्ति: शान्तिः शान्तिः ।। ॐ सह नाववतु। मह नौ भुनक्तु। सह वीर्य करवावहै। तेजस्वि नावर्धीनमस्तु। मा विद्विषावहै। ॐ शान्ति: शान्ति: शान्तिः ।।

May Mitra, Varuņa, Aryaman, Indra, Brhaspati, and all-pervading Visnu be propitious to us and grant us welfare and bliss. I bow down to Brahman in reverence. O Vayu, I bow down to Thee in adora- tion. Thou verily art perceptible Brahman. I shall declare: Thou art right. Thou art the true and the good. May that-the Supreme Being adored as Vayu-preserve me. May He preserve the teacher. Me, may He protect; My teacher, may He protect. May He protect us both together; may He nourish us both together; may we work conjointly with great energy; may our study be vigorous and effective; may we not mutually dispute (or may we not hate any). Let there be peace, and peace, and peace in me, in my environment and in the forces that act on me.

प्रथमोऽनुवाक: SECTION ONE

अम्भस्यपारे भुवनस्य मध्ये नार्कस्य पृष्ठे मंहतो महीयान्। शुक्रेण ज्योतीषि समनुप्रविष्टः प्रजापतिश्चरति गर्भै अन्तः ॥१॥ परिच्छेदविहीने जलराशौ पृथिवीमध्ये स्वर्गस्य उपरि च सर्वदा सन्नि- हितः महतां अपि महत्तमः प्रजानां रक्षिता परमेश्वरः भासकजीवचैतन्य- रूपेण भासकानि अन्तःकरणानि समनुप्रविश्य तैः एकीभूत: प्राणिशरी- रान्तर्भांगे भोक्तृरूपेण गूढः चरति ॥

अपारे अम्भसि in the shoreless waters भुवनस्य मध्ये on the earth नाकस्य पृष्ठे on the surface of heaven (च and व्यात: pervading) महतः महीयान् greater than the great प्रजापति: Lord of creatures शुक्रेण by the seed ज्योतीरषि the lights समनुप्रविष्टः who has entered गर्भे अन्त: inside the foetus चरति acts.

1. The Lord of creation, who is present in the shoreless waters, on the earth and above the heaven and who is greater than the great, having entered the shining intelligences of creatures in seed form, acts in the foetus (which grows into the living being that is born).

[The Upanisads name the ultimate Principle of religion and philosophy as Paramatman or Para- brahman; the first word emphasizes the immanence

MAHĀNĀRĀYAŅOPANIȘAD

and the second the transcendence of that Principle. Parabrahman, when described as the cause of the universe, is called Parames'vara or Prajapati. Prajapati and Parabrahman are, therefore, one and the same Reality described from two stand-points. A person is not called a father before his marriage and the birth of a child. He becomes a father after these events. The person, however, remains the same. Parabrahman conditioned by the adjunct of the universe is Prajapati, from whom the universe is born and in whom it has its existence and absorp- tion. The stanza points out that the same Prajāpati, who sustains vast oceans, boundless worlds, and the highest heaven, enters as a seed or a spark into the shining intellect of living creatures and becomes the jīva or the acting and enjoying agent on the earth. Man is developed from an embryo. The embryo is animated by the internal instrument which is rendered efficient by the reflection or impregnation of the Spirit or Paramatman, here designated as Prajapati. S'ukra in the text stands for the Para- matman who enters the creatures as the seed and becomes their innermost Self. Jyotimsi stands for the transmigrating Souls, identifying themselves with the internal organ and the instruments of know- ledge and action. Paramātman ensouling the universe is called Virat and dwelling in the body is called jiva. The last foot of this verse is the same as the first line of the Atharvaveda X. 4. 2. 13 and the Taittirīyāraņyaka III. 13. 3.]

SECTION ONE 3

यस्मिन्निद५ सं च वि चैति सर्व यस्मिन् देवा अधि विश्वे निषेदुः। तदेव भूतं तदु भर्व्यमा इदं तदक्षरे परमे व्योमन् ॥ २ ॥

इदं विश्वप्रपञ्चं सृष्टिकाले यस्मिन् मूलकारणे समुन्मिषति (अथवा ऐतदात्म्येन स्फुरति) प्रलयावस्थायां च यस्मिन् प्राप्ये निमिषति (निलीनो भवति) सर्वे अपि देवा: यस्मिन् आधारे ऐश्वर्यवन्तः वर्तन्ते तत् ब्रह्म एव अतीतं भविष्यत् च आसीत्। तादृशं मूलकारणं आकाशवत् अमूर्ते परमव्योमशब्दिते स्वमहिम्नि प्रतितिष्ठति ॥

इदं सर्वम् all this यस्मिन् in whom समेति comes together च and व्येति dissolves च and विश्वे all देवा: gods यस्मिन् in whom अधिनिषेदु: remain with their lordly powers, तत् That एव alone भूतम् what is gone तत् that उ verily भव्यम् what is to come आः (आसीत्) was. इदम् This (cause of the universe, Prajapati) तदक्षरे in that imperishable परमे absolute व्योमन् in the ether (प्रति- तिष्ठति remains).

2. That in which all this universe exists together and into which it dissolves, That in which all the gods remain enjoying their respective powers-That certainly is what- ever that has been in the past and whatever indeed is to come in the future. This cause of the universe, Prajapati, is supported by His own imperishable nature described as absolute ether.

4 MAHĀNĀRĀYAŅOPANIȘAD

[In the previous stanza it was stated that Prajā- pati or Parames'vara dwells in creatures as Kartā (doer) and Bhoktā (enjoyer). This stanza asserts that He is not only the Antaryamin (God dwelling in creatures) but also the support and final cause of all. Parabrahman alone is the one cause of everything else and there is no other cause for His existence. The word vyoman in the text means ākas'a or ether. This akasa is a constituent element of the universe. It is the cause of the other four elements-air, fire, water, and earth. Akasa itself is produced from Para- matman according to the Upanisads; and therefore it cannot be the self-supporting final cause. Hence parama vyoman here is the Aksara Brahman which has no other cause or support. Hence it is stated here that this Reality alone constitutes the worlds which have been in the past and which are to be in the future. The world which we experience at present receives its existence and self-evidence from It alone. The various gods and powers func- tioning in the universe and in man have their glory by delegation from Parabrahman. The syllable 3TT. in the third line may be taken as an exclamation of wonder, or restored to the vocable 3T: which is a Vedic variant of आसीत्. The word vyoman in the last line is in the locative case according to Vedic grammar.]

येनांवुतं खं च दिव महीं च येनादित्यस्तपति तेजसा भ्राजंपा च। यमन्तः संमुद्रे कवयो वर्यन्ति यदक्षरे परमे प्रजाः ॥ ३ ॥

SECTION ONE 5

येन जगत्कारणभूतेन परमात्मना भूम्यन्तरिक्षद्युलोकं समाच्छादितं, येन अनुग्हीत: तपनः औष्ण्येन प्रकाशेन च युक्त: तपति, तत्त्वविदः मेधाविनः यं शरीरमध्यावकाशे ध्यानतन्तुना बश्नन्ति, तस्मिन् आधारभूते अक्षरशब्द- वाच्ये नित्ये परवस्तुनि सर्वाः अपि प्रजाः वर्तन्ते॥

येन by whom खम् space between heaven and earth च and दिवम् heaven महीम् (मही) earth च and आवृतम् (are) enveloped, येन by whom आदित्य: sun तेजसा by heat भ्राजसा by light च and तपति burns, यम् whom कवय: sages अन्त: समुद्रे inside the akasa of (their) mind चयन्ति weave, bind यदक्षरे in which imperishable परमे Supreme (Brahman) प्रजा: creatures (वर्तन्ते abide).

3. He by whom the space between heaven and earth as well as the heaven and the earth are enveloped, He by whom the sun burns with heat and gives light, and He whom the sages bind in the ether of their hearts (with the string of meditation), in whom-The Im- perishable One-all creatures abide;

[The above translation is based on the Com- mentary of Bhattabhaskara who takes antah samudra to mean ether of the mind and completes the last line by supplying the verb vartante (abide). Samudra in the Vedas has the sense of ether (akāsa) as well as the ocean; the phrase antah samudra, therefore, gives the same meaning as the hṛdayākāsa. Sāyaņācārya explains that Brahman,

6 MAHĀNĀRĀYAŅOPANIȘAD

the self-supporting Reality, creates the universe ever remaining changeless in Its own glory. This expla- nation is made possible by completing the last line with the verb 'create' in the place of abide (srjanti for vartante). To agree with this meaning Sayana takes. samudra to mean synecdochically the whole world. Just as the clay out of which various vessels are made envelopes those articles that are produced form clay, so also the entire universe is enveloped by Paramatman. Sages who know this Reality realize the Paramätman in the entire universe as people see the thread woven into the cloth. Vayanti in the text . means also 'they weave'. The word may be split also as avayanti as some have done, in which case it means 'they understand or realize'. Accord- ing to Sayana, tejas stands for the solar orb and bhrajas for the rays of the light emitted therefrom. Grammatically divam and mahim should be con- strued as nominative singulars to agree with āvrtam.] यतः प्रसूता जगतः प्रसूती तोर्येन जीवान् व्यचसर्ज भूम्यौम्। यदोषधीभि: पुरुषौन् पशूश्श्र विवेश भूतानि चराचराणिं ।४।। अतः परं नान्युदणीयस हि परात्परं यन्महतो महान्तैम्। यर्देकमव्यक्तम्नेन्तरूपुं विश्वे पुराणं तर्मसः परस्तात् ॥ ५ ॥

यस्मात् च जगत्कारणभूतात् जगजनित्री प्रकृति: प्रासूयत, यच्च भुवि जलोपलक्षितेन भूतपञ्चकेन जीवदेहान् विविधं ससर्ज, यच्च स्थावरजङ्ग- मानि भूतानि अर्थात् ओषधिपशुपुरुषादि सर्व आत्मभावेन अन्तः प्रविश्य

SECTION ONE 7

धारयति स्म, यत् हि आकाशादिमहन्रयः अपि महत्तमम्, यत् समाधि- करहितं इन्द्रियागम्यं अपरिच्छिन्नरूपं अनादित्वेन चिरन्तनं जगदात्मक प्रकृत्यतीतं (अथवा अज्ञानास्पृष्टं च) भवति सर्वोत्कृष्टादपि उत्कृष्टात् अस्मात् अन्यत् सूक्ष्मतरं वस्तु न अस्ति ॥

यत: from whom जगत: of the world प्रसूती creatrix (Prakrti) प्रसूता took birth, (यत् which) भूम्याम् in the world तोयेन with water (and other four elements) जीवान् living beings व्यच(स)सर्ज projected, created; यत् which चराचराणि moving and not moving भूतानि beings- i.e., ओषधीभि: along with herbs पुरुषान् human beings पशून् quadrupeds च and-विवेश ertoro; यत् which हि indeed महतः महान्तम् (महत्) greater than the great, यत् which एकम् one without a second अव्यक्तम् impercepti- ble अनन्तरूपम् limitless in form विश्वम of the shape of universe पुराणम् ancient तमसः परस्तात् (अवस्थितम् remain- ing) beyond darkness or Prakrti परात् परम् (च and) higher than the highest अत: than This परम् great अन्यत् another अणीयसम् (अणीयः) subtle न (अस्ति) (does) not (exist). 4-5. From whom the creatrix of the world, Prakrti, was born, who created in the world creatures out of elements such as water, who entered beings consisting of herbs, quadru- peds and men as the inner controller, who is greater than the greatest, who is one with- out a second, who is imperceptible, who is of unlimited forms, who is the universe, who is

8 MAHĀNĀRĀYAŅOPANIȘAD ancient, who remains beyond darkness or Prakrti and who is higher than the highest-nothing else exists other than, or subtler than, Him. [These two stanzas are connected syntactically. Prastī and vyacasarja are Vedic forms for prasūtih and vyasasarja. Sāyana adopts the peculiar reading vyacasarja which is explained as vyasasarja. Again, anīyasam and mahāntam are Vedic peculiarities to be rendered into the usual aniyah and mahat res- pectively. The creation of the world from Brahman through avyakta has been described generally in the previous stanzas. Here some details are given in the order of evolution, namely, the Prakrti, the five elements consisting of water and the rest, the terrestrial region, plants, animals and men. Paramatman dwells as the innermost Spirit of all creatures. It is asserted that in spite of the transformation of the Paramatman into the gross universe and His residence within the smallest of created beings, He is still greater than the greatest, higher than the highest, subtler than the subtlest and older than the oldest. Though he has become the manifold universe of variety and multiplicity, yet He remains one and undivided. He is beyond the taint of darkness and sensuous knowledge.] तदेवर्ते तर्दुं सत्यमांहुस्तदेव ब्रह्म परमं कंव्रीनाम्। इष्टापूर्त बंहुधा जातं जार्यमानं विश्वं बिभर्ति भुर्वनस्य नाभिः॥६॥

SECTION ONE 9

सर्वाधिष्ठानभूतं तदेव यथासङ्कल्पितकरणं तदेव यथोक्तानुष्ठानं (अथवा यथावस्त्ववधारणं यथावधृताभिधानं च) इति तत्त्वदर्शिनः वदन्ति। वेदशास्त्रपारंगतानां मेधाविनां तपोवेदात्मकं पूज्यतमं ब्रह्मवस्तु अपि तदेव। इष्टापूर्तोपलक्षितं श्रौतस्मार्तकर्मफलं अपि तदेव। चक्रनाभिवत् सर्वलोकस्य आधारभूतः सः परमात्मा बहुप्रकारं उत्पन्नं उत्पद्यमानं च विश्वं विभर्ति ॥

तत् That एव alone ऋतम् right तत् That उ indeed सत्यम् truth आहु: they say. कवीनाम् of the sages परमम् venerable ब्रह्म Brahman तत् That एव only. इष्टापूर्तम् acts of worship and social utility (अपि also तत् That एव indeed). भुवनस्य of the universe नाभि: navel बहुधा variously जातम् already born जायमानम् being born विश्वम् universe बिभ्ति sustains.

6. Sages declare: That alone is right and That alone is true. That alone is the venerable Brahman contemplated by the wise. Acts of worship and social utility also are that Reality. That alone being the navel of the universe, sustains manifoldly the universe which arose in the past and which springs to existence at present.

[Paramātman described in the previous stanzas as the cause of the universe is the one existence, and apart from Him nothing else can be presumed. So He is not only present in every atom of the universe but also in every quality, action, and relation. This is the truth illustrated in the present stanza. Rtam and

10 MAHĀNĀRĀYAŅOPANIȘAD

Satyam rendered as right and true are two important terms in the Vedas. The first term stands for the physical, moral, and spiritual laws or the order of things evident everywhere, and the second one denotes. individual and social acts of truthfulness. Bhatta- bhāskara explains rta as mānasayajña and satya as vācikayajña. Sāyana explains rta as right thought and satya as right speech. Brahman in the first hemistich means the Vedas which are venerable, being the highest authority. The simile of the nave of a wheel supporting the spokes is common in the Veda. Hence Brahman is spoken of as the navel or support of the universe.] तदेवाभिस्तद्वायुस्तत्सूर्यस्तदु चन्द्रम।ः। तदेव शुकममृतं तद्मह्म तदापुः स प्रृजापतिः ॥ ७॥ तदेव जगदुपकारकः अभनिः। तत् जगद्यन्त्रप्रवर्तकः समीरणः । तत् तापप्रकाशयो: वर्षस्य च दाता सूर्यः । तदेव ओषधीशः चन्द्रमाः । तदेव दीप्यमानं नक्षत्रादिकं, देवैः सेव्यं पीयूषं च। हिरण्यगर्भादिरूपं (अथवा प्राणिजातोपजीव्यं अन्नात्मकं) ब्रह्मापि तदेव। प्राणधारणनिमित्ताः आप: (अथवा जलोपलक्षितं पञ्चभूतं) अपि तत्। विराड्रूपः (अथवा प्रजाना- मुत्पादक:) प्रजापतिरपि तत् ॥ तत् That एव alone अभि: fire, तत् That वायु: air, तत् That सूर्य: sun, तत् That उ verily चन्द्रमा: moon, तत् That एव alone शुक्रम् stars अमृतम् nectar, तत् That ब्रह्म Brahman, तत् That आप: water (and other elements), स: He प्रजापति: creator of creatures.

SECTION ONE 11

7. That alone is Fire; That is Air; That is Sun; That verily is Moon; That alone is shining Stars and Ambrosia. That is Food; That is Water and He is the Lord of creatures.

[Two views of the ultimate Divine Reality are presented in the Veda. One of them is that Para- matman or Parabrahman is Pure Being beyond all relations, attributes, and particularizations. The other view is the one which takes into consideration all the differences, relations, attributes, and qualities, noticed in the universe as embedded in that Reality. These are not two categories, but one and the same Reality as seen through vidyā and avidyā. Brahman is realized as pure Sat through nirgunavidyā or pure jñāna. The same is contemplated as adhyātma, adhibūta, and adhidaiva universe, so long as one is in the condition of avidya. But the objects contem- plated in the state of avidyā also have their support and reality in the unchanging and all-comprehending Being which is Parabrahman. Just as a gold statue is gold in every part oftit, so also Paramātman is in every part of the universe, whether it be sun, moon, and stars, or fire, air, and water, and all their pro- ducts. The phrase sukramamrtam is taken together also and explained as the parental seed which gives rise to progeny which is immortality ; for the parents live through their offsprings endlessly. Brahma is interpreted as food or Divinity embodying uni- versal knowledge and action called Hiranyagarbha.

12 MAHĀNĀRĀYAŅOPANIȘAD

Prajāpati may be Virāt embodied as the universe or the first progenitor. Stanzas 1 to 6 are in Tristup metre. The present one is in Anustup with irregular padas. Grammatical gender of Sanskrit words is purely conventional and have no biological signi- ficance. Therefore the Divine Reality, beyond sex distinction, is denoted by a noun or pronoun in any gender. In this stanza neuter and masculine pro- nouns point to the same Reality.]

सरवें निमेषा जज्ञिरे विद्युतः पुर्रुषादधि। कुला मुहूर्ना: काष्ठीश्राहोराताश्च सर्वशः ॥८॥

अर्धमासा मासो ऋतवः संवत्सुरश्र' कल्पन्ताम्। स आपः प्रदुघे उभे इमे अन्तरिक्षमथो सु्वः ॥९॥

विद्योतमानात् परिपूर्णात् परमात्मन: कलामुहूर्तकाष्ठाहोरात्रार्धमासमासर्तु- संवत्सररूपाः कालावयवाः सर्वे उत्तरोत्तराधिक्येन जज्ञिरे। अथ उस एव परमात्मा प्रकर्षेण कामानां दोग्ध्यौ इमे द्यावापृथिव्यौ, तयोः अन्तरालवर्ति अवकाशप्रदं अन्तरिक्षं, परमसुखस्थानं, आदित्यमण्डलं च समवकल्प्य विश्वं बिभर्ति॥

सर्वे all निमेषा: nimesa-s कला: kala-s मुहूर्ता: muhurta-s काष्ठा: kastha-s अहोरात्रा: days च and अर्धमासा: half-months मासा: months ऋतव: seasons च and सर्वश: all without omission विद्युतः self-luminous पुरुषात् from the Person अधिजज्ञिरे were born. संवत्सर: च the year also कल्पन्ताम् were produced. स: He (the Paramatman) आप: water

SECTION ONE 13

प्रदुवे milked, अन्तरिक्षम् firmament अथो also, सुव: heaven. इमे उभे these two (प्रदुषे milked).

8-9. All nimeşas, kalās, muhūrtas, kāșthās, days, half-months, months, and seasons, were born from the self-luminous Person. The year also was born from Him. He milked water and also these two, the firmament and the heaven.

[The Vedas teach a single Reality as the source and support of the universe. Some of the traditional systems of philosophy hold that nature, time and the like are also eternal and independent sources of the universe. Here it is emphasized that they are all derived from Paramatman and so cannot be eternal and independent. Divisions of time have no existence separate from Paramatman. They are born from Him. The magnitude of the divisions of time is graded thus: eighteen nimesas make one kāsthā, thirteen kāşthās make one kalā, thirty kalās make one kşaņa, twelve kșanas make one muhūrta, thirty muhurtas make day and night, fifteen days and nights make one paka or half- month, two paksas make one month, two months make one season, and six seasons make one year. Sarve and sarvasah imply those divisions of time not mentioned in the text, but enumerated just now. The term nimesa denotes the time required for the winking of the eyes. The word kalpantam in the second pada of the ninth verse is the reading

14 MAHĀNĀRĀYANOPANIȘAD

accepted by the older commentator. Samvatsara in the text being in the singular, some have silently corrected the verb into kalpatam. The plural verb has somehow to be justified by taking samvatsara as a generic plural denoting the cycle of sixty years. Bhattabhaskara construes the time divisions with verb adhiiajnire and explains kalpantām separately as 'स्वकार्ये समर्थो भवतु इति वेदात्मा आशासते' i.e., the Veda wishes that the time may be efficacious to bring about its proper ends. Milking of the water, firma- ment and heaven, implies the production of the necessary sustenance and enjoyment for the trans- migrating souls through the agency of time on the earth and in the firmament and heaven. Bhatta- bhāskara takes pradughe as an adjective qualifying ime and explains thus: प्रकर्षेण कामान् दोग्यौ द्यावा- पृथिव्यौ। Based on Sayana, I have translated the term as a verb.]

नैनमूध्व न तिर्थक्चं न मध्ये परिजग्रभत्। न तस्येशे कश्चन तस्ये नाम महद्यशः ॥ १० ॥

एनं परमात्मानं न कोऽपि ऊर्ध्वाधोभावेन परिच्छिन्नं बुद्धया परिगह्लाति। तिर्यक् विस्तारपरिग्रहेणापि न जानाति। मव्यावकाशपरिमाणेनापि न बुद्धयति। महत् यश: इति तस्य दिव्यं नामधेयं भवति। अतः न कश्चिदपि अन्यः तस्य ईष्टे।

एनम् This One ऊर्ध्वम् upward क: चन anyone न not परिजग्रभत् grasped, measured. तिर्यञ्चम् across (वा or) न

SECTION ONE 15

not (परिजग्रभत् grasped). मध्ये in the middle (अपि also) न not (परिजग्रभत् grasped). तस्य His नाम name महत् excellent यशः glory. कः चन anybody तस्य His (glory) न not ईशे controls.

10. No person ever grasped by his under- standing the upward limit of this Paramātman, nor His limit across, nor His middle portion. His name is 'great glory' for no one limits His nature by definition.

[In the previous stanzas Paramātman was des- cribed as the material and efficient cause of the universe. The world and its content are essentially Paramatman alone. If God has become the universe it is easy for one to perceive Him in the manifold objects presented before the senses. But seeing the world is not grasping God. If it were so, one could easily understand the length, breadth, and central part of God. It is said here that man cannot grasp like that by his understanding. Even if we accept the verdict of modern science and conceive the circumference of the universe to be of the order of 6000 million light years (Light travels 186,000 miles a second. A light year is the distance it travels in a year.), still the Veda holds that it is only an imaginable part of Paramatman who extends limit- lessly beyond. Therefore it is said none can grasp Him by thought. Yasas translated as glory means permanent renown received from all without any

16 MAHĀNĀRĀYAŅOPANIȘAD

exception. Those who have dominion over others and have the freedom to exercise power, enjoy renown in the world. Those who have only limited dominion and power, therefore, have only limited glory. Paramatman whose power and dominion cannot be grasped even by the exceptional under- standing of man is alone worthy of being called ' the Great Glory'. For the use of the term aly as an epithet of Paramātman see Chāndogya Upanișa VIII. 14. 1. It may be noted that the gender of words, as it has been stated in the note to stanza 7, which point to the Paramatman are overlooked in the translation. The Reality denoted as Paramatman is neither masculine nor feminine nor neuter. 'He' or 'It' is used 'in this translation if context does not particularly demand 'She'. Parijagrabhat is a Vedic form and should be rendered by the usual parigrhnati and ise the perfect by the present iste.]

न सुंदशे तिष्ठति रूपमस्य न चक्षुंषा पश्यति कश्चनैनैम्। हृदा मेनीषा मर्नसाभिक्लंसो य एनं विदुरर्मृतास्ते भंव्रन्ति ॥११॥

किंच तस्य परमेश्वरस्य स्वभावः न कस्यचिदपि निरूपणयोग्यतां प्रतिपद्यते। न कोऽपि एनं चक्षुषा पश्यति। हृदयाधिष्ठितेन अविक्षिप्ेन अन्तःकरणेन अर्थात् मननशक्त्या मनसि येन अभिसम्पादितः तेनैव सः ज्ञायते। ये योगिनः एनं आत्मानं जानन्ति ते अमृता: भवन्ति ॥

अस्य His रूपम् form संदशे for observation न not तिष्ठति remains, क:चन anyone एनम् Him चक्षुषा with the

SECTION ONE 17

eye न not पश्यति sees. ये those who हृदा by the heart मनीषा controlled by the mind मनसा by the mind अभिक्लत: framed, made steady एनम् Him विदु: know ते they अमृता: immortal भवन्ति become.

11. His form is not to be beheld; none who- soever beholds Him with the eye. Those who meditate on Him with their minds undistracted and fixed in the heart know Him; they become immortal.

[Paramātman cannot be perceived with the eyes or mind like a cow or a tree standing before a person. At best, objects of the universe act only as symbols of the Divine Reality. Though absolutely transcendent and indescribable, ignorance is not the sole refuge in respect of Paramatman. With the help of proper scriptures and a preceptor one may realize Him by the practice of Yoga. This requires the control of mind and concentration of thought in the heart accompanied by appropriate emotions and feelings. Those who succeed in realizing Para- matman by this method become immortal. The unconditioned form of Brahman and Its conditioned form realized through worship and meditation are described in this stanza. The same passage occurs in Katha and S'vetāsvatara Upanisads also with slight variations.]

[In the immediately preceding stanza, attainment of immortality was declared to be the fruit of realizing 2

18 MAHĀNĀRĀYAŅOPANIȘAD

Paramatman in the heart through appropriate dis- cipline. This is emphasized by the reproduction of Uttaranārāyaņānuvāka given in Taittirīyāraņyaka III. 13 (which according to Apastamba is recited during the worship of the Sun-adityopasthana) and Paramātmasūkta or Hiranyagarbhasūkta appearing in the Yajurvedasamhita with which this Upanisad is connected. Though the received text gives only the pratika or the index words of these two sūktas as अन्भ्यः संभूतो हिरण्यगर्भ इत्यष्टौ, they are reprinted below in their entirety with a Sanskrit paraphrase and English rendering only for the convenience of those who make use of this publication.

अन्भचः संभूंतो हिरण्यगर्भ इत्यष्टौ॥

अद्धयः संभूतः पृथिव्यै रसांच्च, विश्वकर्मणः समवर्तताधि। तस्य त्वरष्टं विदर्धद्रपमेति, तत्पुर्रुषस्य विश्वमाजानुमग्रें॥ १॥ विश्वकर्मणः जगत्कर्तु: परमेश्वरात्, अन्भयः पृथिव्याः, तेजोमयात् रसाच्च, अर्थात् एतदुपलक्षितेभ्यः पञ्चभूतेभ्यः, ब्रह्माण्डं समवर्तत। एवम्भूतः विश्वकर्मा आदित्यादिभ्यः इन्द्रादिभ्यश्च तेजसा अधिकः बभूव। अपि च देदीप्यमान: आदित्यरूपः त्वष्टा तस्य परमेश्वरस्य रूपं विशेषेण निष्पादयन् एति प्रवर्तते। जगत्सृष्टिकाले तस्मात् परमात्मनः लब्धप्रकाशात् आदित्यात् तमोग्रस्तस्य प्रपञ्चस्य प्रकाशात्मकं देवत्वं सर्वतः उत्पन्नम् ॥

1. The universe arose from Visvakarman through water, earth, fire and other elements. He excelled Aditya, Indra and other gods. The

SECTION ONE 19 sun called Tvasta rises in the morning embody- ing His brilliance. In the beginning of crea- tion the mortal world enveloped in gloom received its divine brilliance from the sun shining in the glory of Paramatman.

वेदाहमेतं पुरुषं महान्तम्, आदित्यवर्ण तर्मसः परस्तात्। तमेवं विद्वानमृत इह भंवति, नान्यः पन्था विद्यतेऽरयनाय ॥२॥

एतं दृष्टिगोचरे वर्तमानं सर्वोत्कृष्टं उपमान्तराभावात् कान्त्या आदित्य- समानं अन्धकारात् तमसो वा विदूरे वर्तमानं पूर्ण सवितृरूपं पुरुषं अहं जानामि। एवंविशिष्टं तं एव सूर्यमण्डलस्थं परमात्मानं विदित्वा यः कश्चित् उपासक: मृत्युं अत्येति। मोक्षप्रातये परमपुरुषज्ञानात् अन्यः पन्थाः न विद्यते॥

2. I know this Great Person who is beyond ignorance and darkness and whose splendour is comparable to that of the sun. Knowing Him thus in this life itself, one transcends death. There is no other path leading to the attainment of liberation.

प्रजापतिश्चरति ग्भै अन्तः, अजायमानो बहुधा विजायते। तस्य धीरा: परिजानन्ति योनिम्,मरीचीनां पुदर्मिच्छन्ति वेघस:॥ प्रजानां पालकः सवितृरूपेण द्यावापृथिव्योः मध्यप्रदेशे गर्भे उदयास्त- मयौ कुर्वन् चरति। वास्तवेन रूपेण स्वयं अनुत्पद्यमानः सर्वात्मकः सूर्य: चराचररूपेण विजायते। योगेन निरुद्धेन्द्रियाः धीराः जगत्कारणरूपं

20 MAHĀNĀRĀYAŅOPANIȘAD

परमात्मत्त्वं परितः पूर्णत्वेन पश्यन्ति। वेधसः सृष्टिकर्तारः तमेवोपास्य मरीचिप्रमुखानां ऋषीणां स्थानं इछन्ति॥

3. The Sun who is the Lord of creatures moves about in the space between heaven and earth causing day and night. Although He is unborn, being the Self of all, He manifests Himself as the manifold universe. Wise men realize the source of the universe, the all- pervading Paramātman. Prajāpatis, the first patriarchs, sought the position, which Marīci and other sages attained.

यो देवेभ्यु आतगति, यो देवानां पुरोहितः ! पूर्वो यो देवेभ्यों जातः, नमो रुचायु ब्राह्मये ॥ ४ ॥ आदित्यरूपः यः परमेश्वरः देवानामुपकारार्थ समन्तात् विद्योतते, यश्च देवानां पुरोहितः बृहस्पतिः बभूव यश्च समस्तदेवेभ्यः प्रथमं हिरण्यगर्भरूपेण उत्पन्नः, तस्मै देदीप्यमानाय ब्रह्मपुत्राय वेदप्रतिपाद्याय सूर्यदेवाय नमः अस्तु।। 4. Salutation to the resplendent Sun-God who is the son of Parabrahman, who shines for the benefit of Gods, who is invoked as the beneficent leader of the gods, and who was born as the eldest among the gods.

रुचे ब्राह्मं जनर्यन्तः, देवा अग्रे तदब्रुवन्। यस्त्वैवं ब्राह्मणो विद्यात्, तस्यं देवा असन् वशे॥ ५ ॥

SECTION ONE 21

देवाः अग्रे ब्रह्मविद्यासम्प्रदायप्रवर्तनकाले परव्रह्मसम्बन्धि चैतन्यं विद्यया प्रादुर्भावयन्तः तादृशं ब्रह्मतत्वं संबोध्य एवं अब्रुवन्-यः ब्राह्मणः त्वा एवं जानीयात् तस्य ब्राह्मणस्य स्वाधोने इतरदेवाः सर्वे भवन्ति। स्वयं हि देवानामन्तर्यामी परमात्मा भवति। अतः एव देवा एतदधीनाः। नास्य ब्रह्मविद: देवाः ईश्वराः ॥

5. When the gods instituted the Know- ledge of Brahman they declared thus teach- ing about the Supreme reality :- That sage who knows the Supreme as described before will have sovereignty over gods, for he has become the Inmost Self of all.

हीश्र ते लक्ष्मीश्च पत्न्यौं, अहोरात्रे पार्श्वे, नक्षत्राणि रूपम्। अश्विनौ व्यात्तंम्, इष्ट मनिषाण, अमुं मनिषाण, सवैं मनिषाण।

हे भगवन् आदित्य, तव निखिलजनमनोहारिणी ह्रीः (हरति इति हरी: सरस्वती पार्वती वा) लक्ष्मीः च ब्रह्मविण्णुशिवात्मकत्वात् पत्यौ भवतः । रात्यहनी तवैव भासा निष्पद्यमानत्वात् पार्श्वस्थानीये। गगनगताः ताराः तवैव आकारः। अश्विनौ ते मुखम्। तथाविध हे भगवन् अस्मदपेक्षितं आत्मबोधसपं इष्ट मनिष्राण अनुमन्यस्व। लोके दृश्यमानं अमुं धनं प्रयछ। ऐहिकामुष्मिकं सर्व अभीष्ट देहि॥

6. O Sun, Hrī and Laksmi are Thy consorts, Thyself being Brahma, Visnu and S'iva. Day and night are Thy two sides. Asterisms in the sky are Thine own form. The Asvins are Thy mouth. Being such, grant me whatever I

22 MAHĀNĀRĀYAŅOPANIȘAD

desire, spiritual illumination, happiness here and other objects of desire.

[The above six passages known as the Uttaranārā- yanānuvāka are employed in connection with various. acts of worship. There are slight recensional differences, of which S'ri used in the place of Hri is- the most significant one.] The following hymn to Hiranyagarbha in the tristubh metre 'seen' by the son of Prajapati who is. also called Hiraņyagarbha, has for its Deity Prajā- pati designated as the indeterminate pronoun Kah. Prajapati here is called Hiranyagarbha because the universe which is like a golden egg is conceived as His body and also because He is the Highest Self dwelling in all as Sūtratman. The purpose of quoting this hymn here is to stress the necessity of knowing and worshipping Him for the attainment of earthly welfare and immortality. The hymn quoted here from Taittiriyasamhita IV. 1. 8 has minor deviations. from the same hymn as found in the Rgveda.

हिरण्यगर्भ: समवर्तताय्रें, भूतस्य जातः पतिरेकं आसीत्। स दांधार पृथिवीं द्यामुतेमां कस्मैं देवार्य हविषा विधेम ॥ १ ॥

जगत्सृष्टेः पूर्व सिसृक्षो: परमात्मनः उपाधिभूते हिरण्यमिव देदीप्यमाने ब्रह्माण्डे गर्भरूपेण अवस्थितः ब्रह्मा प्रजापतिः समभवत्। जात एव सः भूतजातस्य एक: पालकः आसीत्। हिरण्यगर्भरूपी स एव परमात्मा इमां प्रत्यक्षभूतां पृथ्वीं दिवमपि भरणेन पोषणेन च धारयति स्म। सुखस्वरूपाय

SECTION ONE 23

अथवा अनिर्ज्ञातस्वरूपाय तस्मै देवाय वयं पुरोडाशादिहविर्युक्त्तेन यज्ञेन परिचरेम। अथवा तं परमात्मानं मुक्त्वा अन्यस्मै कस्मै वयं यज्ञादि- विध्यनुष्ठानं कुर्म? तस्यैव प्रीत्यर्थ श्रौतस्मार्तकर्मजातं, नान्यस्य कस्यापि। अग्रे अपि एवमेव चतुर्थपादार्थ: योजनीयः ॥

1. The resplendent Prajāpati was born at the beginning of creation from the Supreme potent with the power of Maya. Having been born He became the one sustainer and nour- isher of all beings. The same Paramatman, here designated as Hiranyagarbha, supports the earth as well as heaven. May we worship that shining One with offerings-who is of the nature of bliss or whose characteristic nature cannot be interrogated.

यः प्राणतो निमिषतो मंहित्वैक इद्राजा जगतो बभूव। य ईशे अस्य द्विपद्श्चर्तुष्पद्ः कस्मैं देवारयं हविषा विधेम ॥२॥

यश्च हिरण्यगर्भ: स्वकीयेन महिस्ना प्राणवतां निमिषतां स्थावरजङ्ग- मानां आधारभूतस्य जगतः अद्वितीय एव राजा बभूव ; यश्च जगदन्तर्व-

ईष्टे ; र्तिनः मनुष्यादिद्विपदः गोहसत्यादिचतुष्पदश्च अन्तर्यामी सन् प्रेरकत्वेन

2. Who became the sovereign ruler of all beings living and existing on the earth; who controls as the indwelling Spirit all the bipeds and quadrupeds evident on the earth;

24 MAHĀNĀRĀYAŅOPANIȘAD

य आत्मदा बलंदा यस्य विश्व उपासते प्रशिषं यस्य देवाः। यस्य छायामृतं यस्य मृत्युः कस्मैं देवारयं हविषा विधेम ॥३ ॥ यश्च हिरण्यगर्भः प्राणिनां आत्मभूतः सन् जीवदाता बलस्य च दाता (अनुप्रवेशेन आत्मदः अन्नादिपुष्टिप्रदत्वेन बलदः च) ; यस्य च प्रकृष्टं शासनं देवा: प्रार्थयन्ते; प्राणापहारी मृत्युः तारकं सुधारूपममृतं च छायावत् यस्य स्वाधीने वर्तेते ;

3. Who is the giver of Self (all Selves in reality being Himself); who is the bestower of strength (as nourisher through food); whose command even gods are eager to receive; whom immortality and death obey like shadow; यस्येमे हिमवन्तो महित्वा यस्यं समुद्रण रसया सहाहुः । यस्येमा: प्रदिशो यस्यं बाहू कस्मैं देवारयं हुविषा विधेम ॥४॥ इमे हिमवदुपलक्षिताः पर्वतराजयः यस्य हिरण्यगर्भस्य महिमभूताः एव चयं इत्याहु :; रसाशब्दवाच्याभि: नदीभि: सह समुद्रोऽपि यस्यैव ऐश्वर्येण महाभाग्यवानस्मि इति स्वरूपावस्थानेनव ख्यापयति; इमा: प्राच्यादि- चतस्र: दिशः आग्नेय्यादिप्रदिशः (अर्थात् विदिशः) च यस्य सृष्टिकार्या- भिज्ञा: धर्माधर्मरूपबाहुस्थानीयाः भवन्ति ;

4. Whose glory the mountains, the Hima- layas and the rest, declare; whose greatness the ocean along with rivers proclaims; to whose hands engaged in dispensing justice may be compared the eight directions;

SECTION ONE 25

यं क्रन्दसी अवसा तस्तमाने अभ्यैक्षेतां मनसा रेजमाने। यत्राधि सूर उदितौ व्येति कस्मैं देवारयं हुविषा विधेम ॥५॥

रेजमाने अवसा रक्षणेन निमित्तेन तस्तभाने क्रन्दसी प्रजापतेः क्रन्दना- दुत्पन्ने द्यावापृथिव्यौ यं मनसा अभ्यैक्षेतां, मनसा आवयो: महत्त्वं अस्मात् प्रात्तमिति आभिमुख्येन ईक्षणं कृतवत्यौ ; यस्मिन् आधारे वर्तमान: उदित: सूर्यः भ्रमति ;

5. Whom the dual deity, heaven and earth, shining by light and established for the protec- tion of the world view in mind as the source of their greatness; supported by whom the sun moves gloriously after rising ;

येन द्यौरुग्रा पृथिवी चं हढ़े येन सुवः स्तभितं येन नाकः। यो अन्तरिक्षे रजसो विमान: कस्मैं देवाय हविषा विधेम ॥६॥

येन उग्रा दयौः पृथिवी च स्थिरीकृते ; येन सुवर्लोक: स्तब्धीकृतः सुखं पुण्यकृत्मु संस्थापितः ; येन नाक: दुःखरहितः मोक्ष: पुण्यकृत्सु व्यवस्था- पितः; यश्च अन्तरिक्षे रजोवाच्यस्य गन्धर्वादिसर्गस्य विमान: निर्माता ;

6. By whom the powerful sky and the terrestrial region were made firm ; by whom the blissful heaven was awarded to the virtuous, by whom Release was appointed for the virtuous; who is the maker of Rajasa creation in the mid-region;

26 MAHĀNĀRĀYAŅOPANIȘAD आपो ह यन्महतीर्विश्वमायं दक्षं दधाना जुनर्यन्तीरग्निम्। ततों देवानां निर्रवर्तनासुरेकः कस्मैं देवारयं हुविषां विधेम॥७॥

यत् यस्य प्रजापतेः अनुग्रहात् महत्यः विश्वं दक्षं वृद्विशीलं गर्भ दधानाः अझनिं जनयितुकामाः आपः विश्वाकारं आयन् प्रात्ाः ततःप्रजापतेः एक: देवानां प्राण: निरवर्तत;

7. Through the power of whom the great Causal Waters holding within it the power of unfoldment and the capacity to produce fire- transformed itself into the form of the world and from whom the one Breath of all gods came into existence;

यश्चिदापों महिना पुर्यपश्यद्दक्षं दर्धाना जनयन्तीरसनिम्। यो देवेष्वधिं देव एक आसीत् कस्मैं देवार्यं हुविषा विधेम ॥।८॥ यः चित् एव हिरण्यगर्भः विश्वाकारेण परिणताः अभिं जनयन्तीः दक्षं. दधाना: अपः तथाविधसामर्थ्यजननाय स्वमहिम्ना पर्यपश्यत् वीक्षितवान्; यश्च एक एव देवः देवेषु आधिक्येन महानासीत् ॥ 8. Who-the Hiranyagarbha-viewed the waters which create fire and support the Vedic acts of worship (in order to endow it with such potency) ; who is the one God ruling over all the rest.]

SECTION ONE 27

एष हि देव: प्रदिशोऽनु सर्वाः पूर्वौ हि जातः स उ गभै अन्तः । स विजारयमानः स जनिष्यमाणः प्रत्यङ्मुखौस्तिष्ठति विश्वतौमुखः ॥ १२ ॥ एष: विश्वाधिक: स्वप्रकाशः परमात्मा सर्वाः प्रधानदिशः विदिशश्च लक्ष्यीकृत्य सर्वत्र अनुगतः भवति। हिरण्यगर्भरूपेण प्रागेव जातः श्रुति- प्रसिद्ध: सः एव ब्रह्माण्डरूपस्य गर्भस्य मध्ये जनकभावेन जन्यत्वेन च सर्वस्य सुरासुरनरनिकरस्य बुद्धीन्द्रियदेहानां अध्यक्षो भूत्वा सर्वतः रूपाद्यु- पलब्धिद्वारयुक्त: सन् अन्तर्यामिभावेन तिष्ठति ॥

एष: this हि well-known देव: Self-luminous Lord सर्वा: all प्रदिश: quarters of heaven अनु (pervades) towards; पूर्वः in the beginning जात: born (as Hiranya- garbha) सः He हि indeed उ only गर्भे अन्त: in (the universe represented as) the womb; सः He विजायमान: is being created variously सः He जनिष्यमाण: going to be born in future विश्वतोमुख: having face everywhere प्रत्यङ् as the innermost Self मुखा: as the Lord तिष्ठति remains. 12. This Self-luminous Lord renowned in the scriptures pervades all the quarters of heaven. Having been born as Hiranyagarbha in the beginning He indeed is inside the universe represented as the womb. He alone is the manifold world of creation now springing

28 MAHĀNĀRĀYAŅOPANIȘAD

into existence and causing the birth of the world of creation yet to come. As one having face everywhere, He dwells also as the inner- most Self leading all creatures.

[The stanzas beginning with this one describe the glory of Paramatman. The manifested world and every item in it point to His power. Not only the Hiranyagarbha embodying the universe in its total- ity, but every being in the world is a representative of Paramatman. He is immanent in all. He is the Master and Ruler of every intellect. All the senses are door-ways for Him serving as channels of com- munication. As cause and effect, He connects suc- cessive generations of creation. The last line offers a textual problem. The attempt made to avoid a verbal redundancy by changing viswvatomukhah into sarvatomukhah is not significant. The actual read- ing is pratyanmukhāstișthati. Bhațțabhāskara as- sumes mukhat tisthati on the ground of Vedic variation and explains mukhāt upakramāt i.e., per- vading from the beginning to the end of the effected universe. Sayana ignores the plural case-ending and interprets mukha as mukhya or primary Being, the Ruler of the body, the senses and the mind. The reading mukhah in the singular may be a conjectural correction of some copyist. The same stanza, per- haps in an improved form, appears as verse 16 in chapter 2 of S'vetasvatara Upanisad where we get the variant reading sa eva jātah for sa vijāyamānah

SECTION ONE 29

and pratyanjanāh for pratyanmukhah. Janāh in this case is either taken as an address or as the indwelling Soul of all beings.]

विश्वतश्रक्षुरुत विश्वतोमुखो विश्वतोहस्त उत विश्वतस्पात्। स बाहुम्यां नमति सं पतलैर्द्यावापृथिवी जन्यन् देव एकः ॥१३ ॥

दिवं च पृथिवीं च एक एव सन् परनिरपेक्षं संजनयन् अर्थात् उत्पाद- यन् स्वयं प्रकाशमान: देवः सर्वतः व्यातचक्षुः सर्वतोमुखः सर्वतोहस्तः सर्वतःपादश्च सन् बाहुसदृशाभ्यां धर्माधर्माभ्यां वासनाख्यैः पतत्रैः च जगत् सर्व संनमति अर्थात् वशीकरोति ॥

द्यावापृथिवी heaven and earth संजनयन् one who creates एक: one without a second देव: self-luminous विश्वतश्चक्षुः having eyes everywhere उत and विश्वतोमुख: having faces everywhere विश्वतोहस्तः having hands everywhere उत and विश्वतस्पात् having feet everywhere (स: He) बाहुभ्याम् by the hands पतत्र: by the legs च and संनमति controls, joins.

13. The Self-luminous Reality is one with- out a second and is the creator of heaven and earth. (Having created the universe by Himself and out of Himself) He became the possessor of the eyes, faces, hands and feet of all creatures in every part of the universe. He controls all of them by dharma and adharma (merit and demerit) represented as His two hands and the constituent elements of the

30 MAHĀNĀRĀYAŅOPANIȘAD

universe which have supplied the Souls with the material embodiment represented as patatra or legs.

[This stanza tells us that the Paramatman is both the operative and the material cause of the universe, besides being the ruler and guide of all creatures and the user of their limbs, actions and senses as His in- struments. It is quoted here from Taittiriyasamhita IV. 6. 24. It is also found with slight alterations in Atharvaveda XIII. 2. 26 and S'vetasvatara Upanişad III. 3. where viswvatobhu appears in the place of visvatohasta and dhamati for namati. Upanișad- brahmayogin interprets patatra as pāda. According to Sāyaņa bāhu represents merits and demerits of creatures on the grounds of which God shapes the world and patatra symbolically represents the mov- ing material elements which constitute the world. The second half of the stanza is cryptic and some symbolic interpretation as given above alone renders it comprehensible.]

वेनस्तत् पश्यन् विश्वा भुर्वनानि विद्वान् यत्र विश्वं भवुत्येकनीडम्। यस्मिन्निदश संच वि चैकए स ओतः प्रोतंश्र विभुः प्रृजासु॥१४॥

प्र तद्वौचे अमृतं तु विद्वान् गन्धर्वो नाम निर्हिंत गुहांसु। त्रीणिं पुदा निहिंता गुहांसु यस्तद्वे्द सवितु: पिता संत् ॥१५।।

SECTION ONE 31

यस्मिन् परमात्मनि सर्व जगत् एकाश्रयत्वेन अवस्थितं अथवा तादात्म्यं प्रात्तं भवति तं परमात्मानं साक्षात्कुर्वाणः अत एव विश्वानि भुवनानि तत्त्वतः विद्वान् सर्वलोककान्तत्वात् वेनः इति नाम्ना ख्यातः गन्धर्वः शरीरावच्छिन्नात्मप्रदेशेषु निहितं अमृतत्वप्राप्तिहेतुकं मृत्युभयहरं पर- मात्मानं परोक्षतः बुद्धा शिष्येभ्यः प्रोवाच अर्थात् प्रथमं आविष्कृतवान् किल। यत् परमात्मतत्त्वं कारणत्वेन सर्वेधु कार्यभूतेषु पटे दीर्घतन्तुवत् तिर्यक्तन्तुवत् च सन्ततं अवतिष्ठते; यस्मिन् परवस्तुनि इदं जगत् सं एति वि एति च अर्थात् उत्पद्यते विलीयते च ; येन प्राणिबुद्धिषु त्रीणि जाग्रत्स्वप्नसुषुप्तिरूपाणि स्थानानि निहितानि ; व्यापकं अद्वितीयं तत् वेद्यं यः वेद सः स्वकीयोत्पादकस्य अथवा रक्षकस्य अपि पिता तारकः स्यात् । अर्थात् ब्रह्मवित् स्वदेहमात्रजनकस्य लोकप्रसिद्धस्य पितुः अपि पितृवत् पूजनीयो भवति ॥

यत्र in which विश्वम the universe एकनीडम् united in one place of rest or support भवति is तत् that पश्यन् he who sees विश्वा (विश्वानि) all भुवनानि worlds विद्वान् he who knows वेन: Vena नाम named गन्धर्वः a gandharva अमृतम् immortal तत् that विद्वान् knowing प्र वोचे (for ऊचे without संप्रसारणम्) declared नु verily. यस्मिन् in whom इदम् this सम् (एति comes) together, gets absorbed च and वि (एति) rises, originates च and (य: who) प्रजासु in creatures ओतः प्रोतः च (exists as) warp and woof (येन by whom) गुहासु in the hidden places (of the heart of creatures) त्रीणि three पदा (पदानि) states निहिता (निहितानि) are fixed, appointed यः he who एकम् one विभु: all- pervasive तत् that वेद knows सः he सवितु: of one's father पिता father सत् becomes.

32 MAHĀNĀRĀYAŅOPANIȘAD 14-15. He in whom this universe originates and into whom it is absorbed; He who exists as the warp and woof in all created beings; He by whom the three states (of waking, dream and deep sleep) are appointed in the intellects hidden in creatures; He in whom the universe finds a single place of rest-having seen that Paramatman, the Gandharva named Vena became a true knower of all the worlds and proclaimed (to his disciples for the first time) that Reality as immortal. He who knows that all-pervasive One becomes worthy of receiving the honour due to a father even from his own natural father.

[In order to inspire greater confidence in the doctrine of Paramatman taught here the authority of Vena is cited in this passage. Commenting on the word Vena in Taittiriyasamhitā IV. 10. 1. 1, Sāyaņa states that it is derived from विन कान्तौ and that it means dear or abhista. According to Yāska the term Vena is applied to Indra, Sun, Prajapati and a Gandharva. The commentators accept the sense of the Gandharva or Prajapati in this context. Bhatta- bhāskara, interpreting etymologically, makes out Vena to be the Lord who willed the creation of the universe and gandharva as the Divine Principle in whom expressions remain as mystic sound. Venr is taken as a root expressing desire and gandharva is

SECTION ONE 33

explained as gām dhārayati iti i.e., nādātmakadeva. Two impressive metaphors make these stanzas signi- ficant as high poetry and philosophy. The term nīda in Sanskrit has the sense of a resting-place, a bird's nest in which the young ones live together, or the inside of a vehicle where the occupants remain together. The idea of safety and togetherness are implied in these meanings. The whole universe of beings has its safety resort in the Paramatman and derives its existence and intelligence from Him. The second metaphor is about the warp and woof in a woven fabric without which it cannot be. The creation has no existence apart from its divine cause ; and knowledge of the Divine Reality alone gives one a true knowledge about the perceptible universe. He who knows God in the world and the world as not different from the cause of its origin, support and final goal, realizes immortality. It is mentioned by the commentator that Vena is one of those who realized this truth first and proclaimed it to others. In the last line divine knowledge is extolled. The Vedic seers recognized the spiritual father's superior- ity to the natural father and even asserted that a son who has become enlightened in divine wisdom may be honoured by his own biological father. Guhā in the text literally means a cave or a hiding place. It represents here the buddhi or intellect which is the medium through which the Spirit or Atman manifests Itself. It is also the seat of waking, dream and sleep. The three padas are taken to be parā, 3

:34 MAHĀNĀRĀYAŅOPANIȘAD

pasyantī and madhyamā stages of vak also, on the authority of Rgveda 1. 164. 45. The word savituh in the last line is also found as sa pituh in some texts. Bhattabhāskara takes the first of these stanzas as a description of rupaprapanca and the second as that of nāmaprapañca. Verses 14 to 18 are originally found in Atharvaveda II. 1. 1-5 with some variation and transposition.]

स नो बन्धुर्जनिता स विघाता धामानि वेद भुर्वनानि विश्वी। यत्रं देवा अमृतमानशानास्तृतीये धार्मान्यभ्यैरयन्त ॥ १६ ।। यस्मिन् सुहद्भते देवे सति तृतीये लोके तत्प्रसादेन अमृतत्वं प्रातवन्तः जीवा: देवाः भूत्वा पूज्यानि स्थानानि आभिमुख्येन अधिगतवन्तः, सः परमेश्वरः जीवानां सर्वेधां अस्माकं हितकारी भ्राता जनयिता पिता शरेयस्कर्ता च भवति। स एव अस्माकं उचितानि स्थानानि वेद, यतः स एव विश्वानि अपि भूतजातानि वेद ।। यत्र where तृतीये in the third (world called दुलोक) अमृतम् immortality आनशाना: those who have attained देवा: gods धामानि excellent places अभ्यैरयन्त attained (according to merit and divine dispensation) u: that Lord न: our बन्धु: benefactor and friend जनिता creator विधाता ordainer (च and) सः He धामानि proper places वेद knows (यत: for) विश्वा (विश्वानि) all भुवनानि created beings (वेद He knows).

16. Through whose power the Gods who have attained immortality in the third region

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of heaven got allotted their respective places, He is our friend, father and ordainer. He knows the proper places of each because He understands all created beings.

[In this stanza the Divine Providence is described as the benefactor of all creatures. He is the father, brother, friend and true judge conferring upon all individual beings position, function and enjoyment according to the merits of the deeds done by them. The fruits of actions come from Him.]

परि द्यावांपृथिवी यन्ति सुद्यः परि लोकान् परि दिशः परि सुवः। ऋुतस्य तन्तु विततं विचृत्य तर्दपश्यत् तदभवत् प्रजासु ॥ १७॥

सर्वात्मभावमापन्नाः साक्षात्कृतव्रह्मतत्त्वाः क्षणमात्रेण एव द्यावापृथिव्यौ सर्वतः व्याप्नुवन्ति, ब्रह्माद्यवशिष्टलोकान् परिगच्छन्ति, प्राच्यादिदिशः स्वर्लोकं च परियन्ति। यः प्रजानां मव्ये ऋताभिधेयस्य परब्रह्मणः तन्तुवत् अविच्छिन्नावस्थानरूपं विस्तीर्णभावेन निश्चित्य याथातथ्येन तत् ब्रह्मततत्वं पश्यति सः तत् ब्रह्म एव भवति ॥

सद्य: immediately द्यावापृथिवी heaven and earth परियन्ति they spread over, लोकान् the worlds परि (यन्ति) spread over, दिश: the quarters of heaven परि (यन्ति) spread over, सुवः the heavenly region परि (यन्ति) spread over. (य: he who) प्रजासु in the created beings ऋतस्य of the Supreme Reality named Rta तन्तुम् (like) the thread विततम् spread out विचृत्य having decided in mind तत्

36 MAHĀNĀRĀYAŅOPANIȘAD

that (Brahman) अपश्यत् sees (lit., saw) (स: he) तत् that अभवत् becomes (lit., became).

17. They (i.e., those who have realized their identity with the Highest Lord) immediately spread over heaven and earth. They pervade other worlds, the quarters of heaven and the heavenly region called Suvarloka. Whosoever among created beings sees that Brahman named Rta or 'the True', unintermittently pervading the creation like the thread of a cloth, by contemplation in mind, truly becomes That. [Having described Divine Providence and Grace leading to welfare in the embodied stage and final release from worldly existence, the text by this stanza sets forth the nature of a liberated soul. The moment an aspirant who has reached maturity attains perfect knowledge, he realizes his oneness with all that exists. The term vicrtya is taken in the sense of niscitya (having settled in mind) in the translation, following Sāyaņa. Bhatțabhāskara ex- plains it as chitva (having cut asunder). According to him the third line means 'having cut asunder the extended fruits of works of sacrifices and so on.' The term Rta evidently stands for sacrifices accordingly.] पुरीत्य लोकान् पुरीत्य भूनानि पुरीत्य सवा": प्रदिशो दिशश्ष। प्रजापतिः प्रथमजा ऋतस्यात्मनात्मानमुभिसंबभूव ॥ १८॥

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ऋताभिधेयस्य परस्य ब्रह्मणः प्रथमकार्यभूतः प्रजानां पालकः हिरण्यगर्भ: भूरादिलोकान् भूतानि प्रदिश: दिशः च सर्वतः व्याप्य आत्मीयेन ब्रह्मरूपेण जीवात्मसमष्टि अनुप्रविश्य अधिष्ठातृत्वेन मिथुनीभूय तस्थौ। अथवा आभिमुख्येन सम्यकू भावयति स्म ॥

ऋतस्य of Parabrahman called Rta प्रथमजा first-born प्रजापति: Hiranyagarbha, the protector of the universe लोकान् the worlds परीत्य having pervaded भूतानि created beings परीत्य having pervaded सर्वा: all प्रदिश: दिश: च quarters and intermediate quarters परीत्य having per- vaded आत्मना by His own nature as the Highest Self आत्मानम् individual souls अभिसंबभूव rules and protects them abiding within.

18. Having pervaded the worlds and the created beings and all the quarters and inter- mediate quarters, the first-born of Brahman known as Prajāpati or Hiranyagarbha became by His own nature as Paramatman, the ruler and protector of individual souls.

[This stanza occurs also in Taittirīyāraņyaka I. 23. 9, with a variant विधाय for परीत्य. It concludes the description or definition of the ultimate Reality, Parabrahman or Paramatman, commencing with the opening stanza. We learn from the foregone pas- sages these important doctrines: The Paramam Brahma of the Vedic seers is called Rtam and Satyam. There is nothing subtler or higher than

38 MAHĀNĀRĀYAŅOPANIȘAD

this one Reality which is beyond perceptual know- ledge as well as ignorance and darkness. It is the one Reality in which the visible and imaginable uni- verse has its origination, sustentation and retraction. This immortal, self-luminous, ineffable Reality is realized in the hearts of self-disciplined sages, who have thereby attained liberation. As the cause of the universe, He is within the comprehension of all in general. He is Prajapati, the father of all created beings, who has assigned to each individual according to his deserts, objects, means and places for experiencing the results of his thoughts and deeds. He is again called Hiranyagarbha for the reason that he is pervading the universe inside and outside by His power of knowledge and action. In this aspect He is expressed more or less through the sun, the moon and the stars, fire, water and air, men, animals and plants, days, months and seasons. None ever equals or surpasses Him in glory. As the parent, friend and benefactor of all creatures, it is to Him all should turn for refuge from fear, security in welfare- and guidance to knowledge. Finally, with His grace and by the knowledge of Him man attains release from samsara and gains ultimate beatitude. Those sages who have attained this goal declare this truth to others and become honoured guides and exemplars to common humanity seeking light and succour in the world. Concluding this grand theme the present passage informs us that the same Reality embodied in the entire universe, for all time, dwells in each

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one of us as the dual principle-the individual self and the Highest Self-the two companion birds with golden plumage perching on the self-same tree mentioned in other Upanisads. The unconditioned Brahman cannot be considered the cause of the uni- verse as It can be regarded only as the negation of all assertions. Hence the cause of the universe is traced to Hiranyagarbha or Is'vara who is conceived as the first-born, although He is never born or in reality. different from Brahman. The term abhisambabhūva in the text is explained as mithunībhāva by Bhatta- bhaskara implying the relationship of a couple between Paramatman and jīvatman. The remaining part of this Upanisad mostly deals with holy utter- ances prescribed for facilitating meditation and other religious acts connected with worship intended to lead an aspirant to the Divine Reality described above.]

सदसस्पतिमद्दतं प्रियमिन्द्रस्यु काम्यम्। सरनि मेवामयासिषम् ॥ १९॥

आत्मनः इन्द्रस्य वा प्रीणयितारं सवंः अपेक्षणीयत्वेन कामनार्हे आश्चर्यगुणरूपकं सननीयं अर्थात् भजनीयं अथवा विद्याधारणशक्ते: प्रदातारं सर्वविकाराधारभूतायाः अव्याकृतप्रकृते: कारणत्वेन पालकं देवं अहं अयानि अर्थात् प्राप्तुं आशंसे। सः मामपि अङ्गीकरोतु ।।

इन्द्रस्य of god Indra or one's own Self प्रियम् dear काम्यम् covetable अद्भुतम् marvellously excellent मेधाम्

40 MAHĀNĀRĀYAŅOPANIȘAD

intellectual powers ufH giver, worthy of reverence सदसस्पतिम् the Lord of the unmanifest in which creation exists potentially अयासिषम् I pray I may attain.

. 19. I pray I may attain to the marvellously excellent Lord of the unmanifest cause of the universe who is dear to Indra and my own Self, who is covetable, who is worthy of re- verence and who is the bestower of intellectual powers.

[This stanza in gāyatrī metre is a prayer address- ed to the indwelling Paramatman for the gift of mental powers leading to illumination. The Keno- panisad narrates an anecdote from which we under- stand that Indra was the first and foremost of gods who realized Brahman nearest. The Aitareyopanisad informs us that Indra is the mystic name of the Atman dwelling in the creatures. So it is evident that the Antaryamin (indwelling Atman) is the dearest object to everyone. The first member of the compound sadasaspati is interpreted thus : alaia अस्मिन् अव्याकृताकारेण सर्व जगत् इति। The marvellous nature of the Creator is evident from the manifesta- tion of the universe unrivalled in its design and originality. Sani is a Vedic word denoting giver of gifts or one who is worthy of adoration. The Vedic Rsis frequently prayed for the power of memory and understanding implied in the word medhā, for no knowledge is possible without them. The reading

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medhāmayāsişam (blessing comprising of intelli- gence) noted by Dīpika is amusing.] उद्दीप्यखव जातवेदोऽपुपन्निकति ममें । पशूषश्च मह्यमावह जीवनं च दिशों दिश ॥ २० ॥ हे जातवेदोनामागनिरूपेण अवस्थित देव मदीयां विन्नकरीं पापदेवतां विनाशयितुं मदर्थ उत्कर्षेण दीत्ो भव। ततः अपहतविन्नाय मह्यं गवादीन् इतरभोग्यजातं च आनय। आत्मनः वृत्ति दीर्घायुष्यं च देहि। योग्यानि स्थानान्यपि दिक्षु मह्यं सम्पादय इत्यहं प्रार्थये । हे जातवेद: 0 Jatavedas मम my नितर््टतिम् sin (personi- fied) अपन्नन् in order to destroy उद्दीप्यस्व shine brilliant. ly; मह्यम् for me पश्ून् cattle च and (other objects of enjoyment) आवह bring; जीवनम् sustenance दिश: spots (suitable for stay) in any direction च and दिश appoint. 20. O Jātavedas, shine brilliantly in order to destroy the sins connected with me. Confer on me enjoyments of various kinds including cattle. Give me sustenance and longevity and appoint a suitable dwelling for me in any direction. [This is another prayer in anustubh metre to God meditated in Fire. Jatavedas is he who dwells in the human body assimilating food and guiding vital functions, or he who knows the needs of all beings

42 MAHĀNĀRĀYANOPANIȘAD

born. Nirrti or Alaksmi embodies in Hindu tradi- tion all disvalues like poverty, ugliness, unlawful acts, laziness and so on. The quest of God can be successful only when an aspirant has a suitable place to stay, necessary comforts which insure against distraction and worry and the shining grace of God which keeps away all mental and physical sins of omission and commission. Hence the significance of such a prayer.]

मा नौ हिएसीज्जातवेदो गामश्वं पुरुषं जगंत् । अविभ्रदय्न आगहि श्रिया मा परिपातय ॥ २१ ।

सा निऋतिः मदीया: गावः अश्वान् पुरुषान् जगत् सर्वमपि तव प्रसादात् हे जातवेद: मा विनाशयतु। हे अमे त्वं हिंसासाधनानि आयुधानि अधारयन् अस्मदपराधान् वा मनसि न कृत्वा मदनुग्रहार्थ आगच्छ। आगत्य च मां धनधान्यादिसम्पत्त्या मोक्षात्मिकया वा श्रिया सर्वत: सङ्गमय ॥

· हे जातवेद: O Jatavedas नः our गाम् cows अश्वम् horses पुरुषम् men जगत् (and the rest of) the world (सा निर्तडतिः that evil one) मा हिंसीत् slay not. हे अग्ने O Fire अबिभ्रत् without holding (weapons in hand, or our offences in mind) आगहि come (to our succour). मा me श्रिया with wealth or beatitude परिपातय unite on all sides.

21. O Jatavedas, through Thy grace may not the evil one slay our cows, horses, men and other belongings in the world. O Fire, come-

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to succour us without holding weapons in Thy hand or thoughts of our offences in Thy mind. Unite me on all sides with wealth.

[This stanza in anustubh metre contains again two other prayers to the Antaryamin : for the safety of wealth acquired through His grace and for the attain- ment of greater possessions implied by S'ri, leading up to final beatitude. Agahi is the Vedic form for agaccha. Up to this stanza the text as found in various books consulted is generally uniform and. fixed. Henceforward we counter many variations and additions in different documents. On the author- ity of a Vijñānātman, Sāyana has approved the drāvidapātha. The same is followed here, occasion- ally supplemented with a few other readings.]

पुरुषस्य विद्म सहस्राक्षस्य महादेवस्य धीमहि। तन्नों रुद्रः प्रचोदयात्॥ २२ ।।

विश्वस्य पूरयितु: विश्वातीतस्य परमात्मनः स्वरूपं जानीम। तदर्थ अनन्तज्ञानशक्तिमन्तं सहस्राक्षं जगदनुग्राहकं परमेश्वरं ध्यायेम। तत्र ध्यानविषये अस्मान् ज्ञानशक्त्यधिष्ठाता विश्वप्रेरकः रुद्रः प्रचोदयतु प्रेरयतु वर्तयतु च ।।

पुरुषस्य (for पुरुषम्) the Supreme Person विद्य may we know (तदर्थम् for that Knowledge) सहस्राक्षस्य (for सह- स्राक्षम्) thousand-eyed महादेवस्य (for महादेवम्) the Great God धीमहि may we meditate. रुद्र: Rudra, the giver

44 MAHĀNĀRĀYAŅOPANIȘAD

of Knowledge तत् (for तत्) in that meditation न: us प्रचोदयात् may impel or keep.

22. May we know the Supreme Person and for the attainment of His Knowledge may we meditate upon Him, the thousand-eyed Great God. May Rudra, the giver of Knowledge, impel us towards such meditation and keep us in it.

[This and the following 12 passages are called gayatrīs addressed to different deities. These are employed by a spiritual aspirant for worship and meditation as also for mental and oral repetition (japa). The term gayatrī denotes a particular metre in which a very large number of Vedic stanzas are composed. Of all these stanzas the most outstand- ing one is the stanza at Rgveda 3. 62. 10 of which the seer is Vis'vamitra and the Deity Savitr. For one of the earliest commendations of gāyatrī see Chāndogya Up. 3. 12. 1 and S'rī S'ankarācārya's commentary on it. This mantra is used by a twice- born Hindu in his daily devotions and during special acts of worship. The gayatrimantra is also called Savitrī and Sarasvatī in view of the fact that it is addressed to Savitr and worshipped also as Sarasvati. Gayatrī itself is considered as a feminine Deity. In common usage, however, the word gayatrī denotes the stanza in 24 letters occurring in a particular pattern. The Supreme Reality, Paramatman or

SECTION ONE 45

Parabrahman, is invoked through this stanza. Ex- actly on the same ideal and verbal pattern several other gayatrīs have come into vogue, although none of them has attained the same universality, sanctity and significance which the original gāyatrī possesses. Nevertheless every holy formula cast in the mould of the first and foremost gayatrī has an outstanding part to play in the worship of that particular deity with which it is connected. A name and character- istic description of the object of worship, a longing on the part of the worshipper to comprehend that object of worship in contemplation, and a prayer to the deity worshipped for goading, guiding and hold- ing one's instrument of understanding so that one might attain the highest and best fruit of life-these comprise the essence of all worship; and the gāyatrī formula presents them in the most luminous and concise manner. The greatest help which man should expect of God is not personal services rendered for the satisfaction of his desires and needs like a good neighbour reciprocating previous favours, but the guidance of his thoughts in the right direction. In all the gayatrīs, therefore, the central thought con- sists in a petition to the Most High for initiating, controlling and developing thoughts, desires and feelings of the worshipper in a way conducive to the attainment of the highest human values and the knowledge of God that leads to liberation. Maitrā- yanī Samhitā of the Yajurveda (2. 9. 1) gives for the first time eleven dhyāna-gāyatrīs employed for

46 MAHĀNĀRĀYAŅOPANIȘAD

the meditation and worship of Rudra-S'iva in the last iștakā of the agnicayana. There it is not merely an oblation made in consecrated fire, but the cityāgni is worshipped as the Divine Person preceded by s'ata- rudrīyahoma. The first gāyatrī given in this Upanișad occurs there. This, the first gayatrī given here, is addressed to Rudra-Mahadeva. The name Rudra is described as the power that rules knowledge and wisdom. Rudra is jñānadātā and as such He is the guide of the whole universe. As Virat He is myriad-eyed and He is the Purusa pervading all creation. Mahādeva is the usual name by which His unrivalled divine nature is described. The aspirant after moksa or final beatitude expresses his longing to know the Supreme by the use of the verb in the potential mood ; the same mood is used also in connection with the meditation implying that even the desire to meditate is engendered only through prayer to the Supreme for its gain. The use of the verbs in the first person plural in all these gāyatrī formulas is speci- ally noteworthy. Man is gregarious by nature. He can hardly rise above the moral and spiritual level attained by the collectivity to which he be- longs. It is, therefore, necessary that every religi- ous aspirant who strives for the uplift of his own self should also remember the whole community to which he belongs, so that all may be raised above the previous level. This great truth is implied in the plural expressions, 'May we know' and ' May we

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meditate'. The supplication implied in the last verb finally points out that the worshipper owes his approach to God solely to the impulse granted by God Himself. In all the gayatris that follow the same motivation runs centrally. These gayatrīs are repeated for getting purity of mind accompanied by meditation on the deity indicated. Purușa contain- ed in this Rudra gayatrī implies that all deities may be invoked by a votary with the same mantra which is connected with his ista or chosen ideal, . considering them as non-different from Him. In one text examined the first line is found as yr fera. This alteration makes the line a regular gāyatrī line. Otherwise the whole passage is not in gāyatri metre, but in pura ușnik. The grammatical structure of these formulas vary widely from standard usage by interchanges of case-endings and verbal terminations.]

तत्पुरुषाय विझ्है महादेवारय धीमहि। तन्नौ रुद्रः प्रचोद्यात् ॥ २३ ॥

तं आगमप्रसिद्धैश्वर्य पुरुषाकारं महादेवं वयं जानीम। तस्य ज्ञानार्थ तं महादेवं ध्यायेभ। तस्मिन् ध्यानविषये ज्ञानदाता रुद्रः अस्मान् प्रेरयतु॥

तत् (for तस्मै) पुरुषाय that Supreme Person well known in the scriptures fasra may we know, realize. महादेवाय that Mahadeva, the highest among gods धीमहि

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may we meditate. तत् in that meditation रुद्र: Rudra- नः us प्रचोदयात् may impel.

23. May we know or realize the Supreme Person. For that, may we meditate upon Mahadeva and to that meditation may Rudra impel us. [This Tatpurușagayatrī is not noted by Bhatta- bhaskara perhaps thinking that it is duplicate of the previous mantra. Sayana accepts it and informs us that this Gayatri is a prayer addressed to Rudra visualized as : बिभ्रद्दोर्भि: कुठारं मृगमभयवरौ सुप्रसन्नो महेशः सर्वालङ्कारदीप: सरसिजनिलयो व्याघ्रचर्मात्तवासः । ध्येयो मुक्तापरागामृतरसकलिताद्रिप्रभः पञ्चवक्त्रः त्र्यक्ष: कोटीरकोटीकलिततुहिनरुचि: कलोत्तुङ्गभौ लिः ॥ in Prapañcasāra 27. 41. This contemplation verse gives in concise language the characteristics of Tatpurusa-Mahādeva as worshipped in the images. The terms Purusa, Mahādeva and Rudra are epithets of the same Divine Person implying His personality and spiritual characteristics.] तत्पुरुषाय विद्यहैं वक्रतुण्डार्य धीमहि। तन्नौ दन्तिः प्रचोदयौन्॥ २४ ॥ तं पुरुषं जानीम। तदर्थ कुटिलनासिकं ध्यायेम। महादेवः स विघ्नेशः दन्ती तस्मिन् ध्याने अस्मान् प्रेरयतु॥

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20 24. May we know the Supreme Person. For that, may we meditate upon Vakratunda. May Dantin impel us towards it.

[In all gāyatrīs three epithets and three acts, namely, knowledge, meditation and impelling are to be connected. In this Vighnes'agāyatrī employed in the worship of Is'vara, the Supreme Person is represented as elephant-faced, having a bent trunk and an excellent tusk. Vakratunda and Dantin are the names of Vinayaka. Dantih is the Vedic form of Dantin.]

तत्पुरुषाय विद्हे चक्रतुण्डाय धीमहि। तन्नो नन्दिः प्रचोदयात्॥ २५ ॥ तं दिव्यपुरुषविग्रहं जानीम। तदर्थ चक्रतुण्डं ध्यायेम। तस्मिन् ध्याने अस्मान् नन्दिः प्रचोदयंतु।।

25. May we know the Divine Person. For that, may we meditate upon Cakratunda. May Nandi impel us towards it. [Here the epithets Purusa and Cakratunda refer to Nandikes'vara, the servant, seat and vehicle of S'iva. Being one endowed with occult powers, he is capable of assuming human shape as a purusa. He is called Cakratunda as he wielded the weapon known as Cakra, discus, while S'iva was engaged in battle with demons by grasping it with the mouth. 4

50 MAHĀNĀRĀYANOPANIȘAD This gayatrī and the next one are not in the shorter version commented by Bhattabhāskara.] तत्पुरुंषाय विद्हे महासेनायं धीमहि। तन्नः षण्मुखः प्रचोदयौत् ॥ २६ ॥ तं पुरुषं जानीम। तदर्थ महासेनं ध्यायेम। तस्मिन् ध्याने अस्मान् षण्मुखः प्रचोदयतु ॥ 26. May we know that Divine Person. For that, may we meditate upon Mahasena. May Șanmukha impel us towards it. [This is a prayer addressed to Kartikeya who is represented as having six faces and as the general of the celestial army.] तत्पुरुंषाय विद्यहैं सुवर्णपुक्षारयं धीमहि। तन्नो गरुडः प्रचोदयीत्॥२७॥ तं पुरुषं जानीम। तदर्थ सुवर्णपक्षं ध्यायेम। तस्मिन् ध्याने गरुड: अस्मान् प्रचोदयतु । 27. May we know that Divine Person. For that, may we meditate on Suvarnapaksa. May Garuda impel us towards it. [This Garudagāyatrī represents Garuda as having golden wings. The name Garuda is traced to the root gr meaning to swallow-sarpāņām giraņāt.]

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: वेदात्मनाय विद्हें हिरण्यगर्भाय धीमहि। तन्नों ब्रह्म प्रचोदर्यौत्॥ २८॥

वेदात्मकं ब्रह्म वयं जानीम। तदर्थ हिरण्यगर्भ ध्यायेम। तस्मिन् ध्याने ब्रह्म अस्मान् प्रेरयतु ॥ 28. May we know the Veda, embodied as the four-faced Brahma. For that, may we meditate upon Hiranyagarbha. May Brahman impel us towards it. [This is a prayer addressed to Brahman. Some texts read Brahma as neuter singular while others have masculine singular Brahmā. Sāyaņa considers this as Paramagayatrī and explains it thus : Through the strenuous study of Vedanta as resident students in the place of the preceptor may we know Brahman, the Highest Reality, also expressed in the Vedic scriptures. Having known that Reality may we con- tinually meditate upon that unlimited Truth day and night identifying It with ourselves. Vedātmana is a Vedic deviation for Vedatmaka. The four-faced Brahma named Hiranyagarbha and the Vedic lore are but the expressions of the Supreme Reality which, as the impelling Spirit, influences one to do acts meritorious or otherwise.]

नारायणाय विद्है वासुदेवार्यं धीमहि। तन्नो विष्णुः प्रचोदयौत्।। २९।।

52 MAHĀNĀRĀYAŅOPANIȘAD नारायणं जानीम। तदर्थ वासुदेवं ध्यायेम। तस्मिन् ध्याने विष्णुः अस्मान् प्रेरयतु ।। 29. May we know Narayana. For that, may we meditate upon Vasudeva. May Vișņu impel us towards it. [The Highest Person is here supplicated as Nara- yaņa, Vāsudeva and Vișņu. Until and unless He impels the individual Soul, it cannot contemplate Him, and without contemplation on Him, His true nature cannot be understood. The etymological meanings of the three epithets are given at length in the bhāsyas on the Gītā and Vişņusahasranāma. Bhattabhaskara's explanation of these words in the Vișņugāyatrī is noteworthy. He derives Nārāyaņa. thus : The term Nara, being derived from the root nr to lead, means the leader of all creation. Nara derived from the above word denotes his offsprings. Nārāyaņa, therefore, is the effective cause of all creatures. Thus Narayana is Paramātman. He is called Väsudeva in his immanent aspect, i.e., dwell- ing in all creatures as Antaryamin. The term Visņu implies His all-pervasiveness.] वज्रनुखायं विद्है तीक्ष्णदषष्राय धीमहि। तन्नौ नारसिश्हः प्रचोदर्यौत्॥ ३० । वज्रनखं जानीम। तदर्थ तीक्ष्णदंष्ट्र ध्यायेम। तस्मिन् ध्याने नारसिंह: अस्मान् प्रेरयतु॥

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30. May we know Vajranakha. For that, may we meditate upon Tīksnadamstra. May Nārasimha impel us towards it.

[This is a prayer to Narasimha. The lengthening of the vowel on the first letter of the word Nara- simha makes no difference in the meaning, namely Man-lion God. Being partly leonine He has sharp eye-teeth and diamond-hard nails.]

भास्कराय विद्हें महद्द्युतिकराय धीमहि। तन्नों आदित्यः प्रचोदयीन् ॥ ३१ ॥ भास्करं जानीम। तदर्थ महाद्युतिकरं ध्यायेम। तस्मिन् ध्याने आदित्यः अस्मान् प्रेरयतु ।। 31. May we know Bhaskara. For that may we meditate upon the great-light-producer. May Āditya impel us towards it. [Bhaskara literally means light-giver. The sun is believed to be the child of Aditi, mother of all gods, naturalistically the limitless sky. Mahaddyutikara in grammatical Sanskrit must be Mahādyutikara.] वैश्वानराय' विझ्हें लालीलाय धीमहि। तन्नों अभनिः प्रचोदयात्॥। ३२।। वैश्वानरं जानीम। तदर्थ लालीलं ध्यायेम। तस्मिन् ध्याने अभि: अस्मान् प्रेरयतु।।

54 MAHĀNĀRĀYAŅOPANIȘAD

32. May we know Vaisvanara. For that, may we meditate upon Lalila. May Agni impel us towards it.

[This is Agnigayatri. Fire is called Vaisvanara because He is favourable to all men by helping their cooking and worship. (विश्वेभ्यो नरेभ्यो हितः ।) Narayana. explains in the Dīpika that fire is called Lālīla, be- cause oblations are licked up by flickering flames. He equates the word Lālila with lelāyamana in the Mundaka Upanisad. By attracting the syllable he of vidmahe some produce the word helalila and explain it as the private sport of Fire-God (hela) and His play in the universe as the Supreme God (līla).]

कात्यायुनायं विद्है कन्यकुमारि' धीमहि। तन्नों दुर्गिः प्रचोदयीत्॥ ३३ ॥

कात्यायनं जानीम। तदर्थ कन्यकुमारि ध्यायेम। तस्मिन् ध्याने दुर्गि: अस्मान् प्रेरयतु ॥

33. May we know Katyayana. For that, may we meditate upon Kanyakumari. May Durgi impel us towards it.

[Bhațțabhāskara explains that this Durgāgāyatrī has for its deity a particular sacred fire with which Durga is identified. She is called Kātyāyana because of Her being the offspring of Katya in one of Her incarnations. Masculine gender of the word should

SECTION ONE 55

be transformed into feminine. Kanyakumāri means a shining virgin, kanya being derived from the root kan to shine. Kumāri is explained as destroyer of evil-(कुं कुत्सितं अनिष्टं मारयति इति।). The case and gender are to be transformed to bring them to the same pattern as other gayatrīs. In the commentary given in the Anandas'rama edition ascribed to an unknown author the following explanation is found: This is a prayer to Adis'akti :- O Kanyakumari, known as also Durgi, may we know Thee as most excellent and accessible solely through devotion- Thou who hast been a bestower of enjoyment and liberation to Katyayana (Thy father in one of Thy previous incarnations). The word Durga is changed into Durgi. Of these twelve gayatrīs given above only six are accepted by Sayana and five by Bhattabhāskara. Dīpikā of Nārāyaņa notes eighteen gāyatrīs of which the following are those not given above.

चतुर्मुखाय विद् हे कमण्डलुधराय धीमहि। तन्नो ब्रह्मा प्रचोदयात् ।।१।। आदित्याय विद्हे सहस्रकिरणाय धीमहि। तन्नो भानु: प्रचोदयात् ।।२।। पावकाय विद्महे सप्तजिह्वाय धीमहि तन्नो वैश्वानरः प्रचोदयात् ॥ ३॥ महाश्ूलिन्यै विद् हे महादुर्गायै धीमहि। तन्नो भगवती प्रचोदयात्॥४॥

56 MAHĀNĀRĀYAŅOPANIȘAD

सुभगायै विद्हे कमलमालिन्यै धीमहि। तन्नो गौरी प्रचोदयात् ॥५॥ नवकुलाय विद्हे विषदन्ताय धीमहि। तन्नः सर्पः प्रचोदयात् ॥६ ॥ The Agamas and Tantras enlist many more gāyatrīs connected with other gods and goddesses ; for, the worship of a god is not complete without a gāyatrī. For instance : महादेव्यै च विझ्हे विष्णुपल्यै च धीमहि। तन्नो लक्ष्मी: प्रचोदयात् ॥ १॥ रघुवंश्याय विझ्महे सीतावल्लभाय धीमहि। तन्नो राम: प्रचोदयात् ॥२॥ सदाशिवाय विद्यहे सहस्ाक्षाय धीमहि। 09 तन्नः साम्बः प्रचोदयात् ॥३॥ कालिकायै विझ्हे रमशानवासिन्यै धीमहि। तन्नोऽघोर: प्रचोदयात्॥४॥]

सहस्रपरमा देवी शतर्मूला शताङ्कुरा। स्व हरतुं मे पापुं दूर्वा दुःखप्ननाशिनी॥ ३४ ॥

सहस्रसंख्याकेभ्यः पावनद्रव्येभ्यः परमोत्कृष्टा, अथवा फलदाने सहस्रात् अभ्यधिका, दीपतिशालिनी अनेकमूला अनेकाङ्कुरशोभिता दुःसप्नफलनाशिनी दूर्वाभिमानिनी देवता मम पापं हरतु ।

सहस्रपरमा superior to a thousand (purifying agencies) देवी embodying the divine spirit, shining शतमूला having many roots, and nodes शताङ्कुरा having many sprouts

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दुःस्वप्ननाशिनी destroyer of evil dreams दूर्वा durva (panic grass) मे my पापम् demerit, impurity सर्वम् all हरतु ward off, remove.

34. May dūrva (the panic grass), who re- presents the divine Spirit, who is superior to a thousand purifying agencies, who has innumer- able nodes and sprouts and who destroys the effects of evil dreams, remove all my impurities.

[In the foregoing mantras it has been pointed out that there is only one Supreme Divine Reality and that the manifold objects of the universe represent that Reality symbolically. The Rudrasūkta salutes, among scores of other things, trees and plants and grass beds as the visible form of Rudra. By association some of the flora have acquired particular religious importance in Hindu spirituality. Dūrvā is a variety of pertinaciously growing beautiful grass, the shoots of which are used in various purificatory religious acts in the faith that they have an unseen effect in imparting to worshippers holiness and inner purity. The religious pattern of individual life worked out by the scriptures spreads throughout the texture of the waking life of a spiritual man. A brahmana who lives according to the rules of the scriptures eliminates impulsive actions as far as possible and tries to approximate every act of his life to the form prescribed in the scriptures. From the moment he awakes from sleep in the last watch of night till he

58 MAHĀNĀRĀYAŅOPANIȘAD

goes to bed late at night every hour of his life is programmed for the performance of religious duties. Worship of God (dharma) is the pivot on which all his other actions turn. His creaturely needs are ful- filled in such a way that a religious impress is put upon them by the repetition of certain mantras and adherence to a fixed pattern. Thus the mode of his leaving the bed; objects of his first sight; attending to his personal needs; his ablution; time, manner, material, place and preparation of his food; move- ment and rest of his body; and utterance of his speech are all governed by the scriptural rules. These are given in the Dharmas'astra texts at length. Actions of worship accompanied by sacred utter- ances repeated during their performance are parti- cularly deemed efficacious. Although such ritualism at times degenerates into dry formalism which may give one the satisfaction that his religious obli- gations are fulfilled in the cheapest and easiest way, when performed in true spirit, it serves as a great carrying medium of true religion. Repetition of ritual acts creates an appropriate path, a habit of doing things in a worshipful spirit; and it thus purifies, enlightens and transforms the life subjected to it. Habit and attention, so necessary for reli- gious life, are cultivated through proper reli- gious acts. The anustubh stanza given above in praise of dūrvā is repeated at the time of a plunge bath which is taken early in the morning; then a few shoots of

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the grass with a little earth are placed on the head as an auspicious act. Such an auspicious bath is an ingredient of a life of worship. In addition to this stanza regarding dūrvā, the following variant stanza is recorded in Jacob's edition: दूर्वा अमृतसंभूता: शतमूला: शताङ्कुराः । शतं मे न्नन्ति पापानि शतमायुर्विवर्धति ॥]

काण्डौत् काण्डात् प्ररोहन्ती परुषः परुषः परि। एवा नौ दूर्वे प्रतनु सहस्त्रेण शतेने च ॥ ३९ ॥

काण्डात् काण्डात् परुषः परुषः परि प्ररोहन्ती हे दूर्वे एवं अस्मानपि वंशवृद्धया शतेन सहस्रेण च प्रकर्षेण विस्तारय ।।

काण्डात् काण्डात् from every stalk of jointed stem परुष: परुष: from every node परि further प्ररोहन्ती growing दूर्वे O durva एवा (एवम्) analogously नः us शतेन सहस्रेण च by hundreds and thousands प्रतनु multiply.

35. O durva, just as thou growest farther and farther multiplying at every node putting forth roots and fresh stalks, so also help us to grow in progeny by hundreds and thousands.

[The ancients who lived in an agrarian society close to Nature in a sparsely populated country valued growth of family in successive generations. They shuddered at the thought of the break of a lineage and the extinction of the social heritage transmitted through it. These families envied, as it

60 MAHĀNĀRĀYANOPANIȘAD

were, durva which gradually spread by the extension of its stalk in all directions.]

या शतेनं प्रतनोषि सहस्रेण विरोहंसि। तस्यास्ते देवीष्टके विधेम हविषा वयम् ॥ ३६ ॥ हे देवि इष्टके, या त्वं शतेन प्रतनोषि विस्तारयसि सहस्रेण विरोहसि तस्याः ते परिचर्या हविर्दानेन वयं कुर्मः ॥

देवि O Goddess (shining with green colour) इष्टके O thou worshipped by devotees या thou who शतेन by hundreds प्रतनोषि multiply सहस्रेण by thousands विरोहसि grow in different directions तस्या: ते thou who art of such (nature) (परिचर्याम् worship) वयम् we हविषा with oblations विधेम may perform.

36. O Devi, worshipped by devotees, may we worship thee with oblations-thou who multipliest thyself by hundreds and growest in thousands.

[These two stanzas are found originally in Tait- tirīyasamhitā IV. 2. 9 where they are employed for durvestakopadhāna. The import of stanza 36 as explained here is partly contained in the previous one. These two stanzas are not given in the shorter text commented by Bhattabhaskara and Sāyana. The word iştake is the address of istaka. Ista, the past participle of the verb yaj, gives the meaning that which is worshipped. The form in the feminine

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with the suffix ka implying 'dear' gives the sense 'the dear one worshipped by the devotees'.]

अश्वकान्ते रंथक्रान्ते विष्णुक्रौन्ते वसुन्धरा। शिरसा धारयिष्यामि रक्षस्व मीं पदे पदे ॥ ३७ ॥

हे अश्वक्रान्ते रथक्रान्ते विष्णुक्रान्ते वसुन्धरे त्वामहं शिरसा धार- यिष्यामि। मां पदे पदे रक्षस्व ।।

अश्वक्रान्ते traversed by a horse रथक्रान्ते traversed by a chariot विष्णुक्रान्ते traversed by Visnu वसुन्धरा (वसुन्धरे) O earth (त्वाम् you अहम् I) शिरसा on head धारयिष्यामि shall take, hold; माम् me पदे पदे at every step रक्षस्व protect. 37. O earth that is traversed by a horse, a chariot and Visnu, I shall keep thee on my head; protect me at every step.

[A sacrificial ground is made holy by taking a horse over it. To indicate the sacredness of the earth the word asvakranta is used. So also it is. believed that the earth is purified by the wheel of a. chariot. In the incarnation of Trivikrama, Visņu placed one foot on the earth and paced heaven. The- earth is made sacred in that way also. The earth. having these associations for holiness is considered. particularly holy. What wonder if man is struck by feelings of reverence when he remembers the earth which is his support and source of nourishment ?

62 MAHĀNĀRĀYANOPANIȘAD

Therefore as a symbolic act of self-purification the religious man places a little earth on his head muttering this mantra over it when he is about to take his morning bath. Some texts read vasundhare for vasundhara which makes it easy to construe with the preceding vocatives. In the second half s'irasā dhāritā devī appears to be the older reading accepted by both Bhattabhaskara and Sayana. The whole stanza is regularized thus in the text used by Narayana for his Dipika: अश्वक्रान्ते रथक्रान्ते विष्णुक्रान्ते वसुन्धरे। शिरसा धारिता देवि मां रक्षस्व पदे पदे ॥] भूमिर्धेनुर्धरणी लौकधारिणी। उद्धतासि वराहेण कृष्णेन शंतबाहुना ॥ ३८ ॥ मृत्तिके हन मे पापुं यन्मया दुष्कृतं कृतम्। मृत्तिकें ब्रह्मंदत्तासि काश्यपेनाभिमन्त्रिता । मृत्तिकें देहिं मे पष्टिं त्वुयि सवैं प्रतिष्ठिंतम् ॥ ३९॥ मृत्तिक प्रतिष्ठिते सर्व तन्मे निर्णुद मृर्त्तिके। त्वयां हुतेने पापेन गच्छामि परमां गतिम् ॥ ४० ॥

कामधेनुवत् प्रीतिकरी सस्यानां जीवनोपायभूता सर्वप्राणिनामपि धारयित्री भूमि :; सा त्वं कृष्णेन शतबाहुना वराहेण पूर्व उद्धता असि। हे मृत्तिके अथवा प्रशस्तमृदात्मिके मया यत् दुष्कृतं कृतं यत् मे पापं च तत् हन अर्थात् विनाशय। हे मृत्तिके त्वं ब्रह्मणा परमात्मना भूमिरूपेण स्थापिता असि, अथवा लोकहितार्थ दत्ता असि। काश्यपेन

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तदुपलक्षितैः परमर्षिभिश्च स्नानकाले अभिमन्त्रिता असि। हे मृत्तिके मह्यं पुष्टिं देहि। यतः सर्वे भूतजातं त्वयि प्रतिष्ठितं वर्तते अतः अहमपि त्वत्प्रसादेन पुष्टिमान् भवेयम् ॥ हे मृत्तिके प्राणिनां प्रतिष्ठाभूते सर्व मे तत् पापं निर्णुद अर्थात् विनाशय। हे मृत्तिके त्वया हतेन पापेन सता अर्थात् त्वद्विध्वस्तपापः अहं मोक्षरूपां परमां गतिं गच्छामि ॥

धेनु: a milch cow धरणी support लोकधारिणी support of living beings भूमि: earth (निमन्ना सती when submerged) कृष्णेन by Krsna शतबाहुना who has hundred arms वराहेण by the boar उद्धता raised up असि art. मृत्तिके O excellent earth मया by me यत् what दुष्कृतम् evil deed कृतम् done (यत् which) मे mine पापम् sin (च and तत् that) हन destroy. मृत्तिके O excellent earth ब्रह्मदत्ता established by God असि art. काश्यपेन by sage Kas'yapa अभिमन्त्रिता was uttered over with mantra. मृत्तिके O excellent earth मे me पुष्टिम् prosperity, nourishment देहि give. त्वयि in you सर्वम् all प्रतिष्ठितम् are established. मृत्तिके O excellent earth प्रतिष्ठित made firm तत् that (sin) सर्वम् all मे from me निर्णुद cleanse. मृत्तिके O excellent earth त्वया by you हतेन destroyed पापेन sin परमाम् highest गतिम् goal गच्छामि I go.

38. The earth is the giver of happiness like the milch cow, the sustainer of life and support for all living beings. (Represented as such the earth is addressed :) Thou wert raised up by

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Krsna in His incarnation of the boar having hundred hands. 39. O excellent earth, destroy my evil deeds. as well as sins connected with me. O excellent earth, thou art a gift from God to creatures. Thou art prayed over by Kasyapa. O excellent earth, grant me prosperity, for everything depends on thee. 40. O excellent earth, on which all creatures are supported, cleanse all that (sin) from me. O excellent earth, my sins having been destroyed by thee, I attain to the highest goal.

[Like the preceding stanza, this passage, containing seven lines divided into three mantras, is also used for purifying a quantity of earth held in the right hand before ablution. In the place of line 2 of mantra 39 the shorter version reads त्वया हतेन पापेन जीवामि शरदश्शतम् and Bhattabhaskara notes after line 3, यद्दैवं यच्च मानुष्यं ब्रह्मदत्तासि कश्यप as accepted by tradition in order to complete the sense. In the last stanza T हतेन is better represented by त्वया हतेन as accepted by most of the commentators. The repetition of the address 'O excellent earth' five times should be taken as an indication of the devotion which the seer of the mantra felt when he thought of the glory of the earth. Hindu religion reverences the earth which supports all life with the same feelings which a mother would call in the minds of her

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children. The earth is cited as the aptest illustra- tion whenever one is in need of impressing about the necessity of patience. Man transforms the sur- face of the earth by cutting, digging, levelling and building with hard implements. Yet she yields him prosperity and enjoyment in turn.]

यतं इन्द्र भयामहे ततो नो अभयं कृधि। मघवञ्छग्धि तवु तन्न ऊतये विद्विषो विमृधौ जहि ॥४१॥

स्वस्तिदा विशस्पतिर्वृत्रहा विमृधौ वशी। वृषेन्द्रः पुर एंतु नः सवस्तिदा अंभयङ्करः ॥ ४२ ॥

हे इन्द्र वयं यतः पापेभ्यः मृत्युरोगचोरादिशत्रुभ्यः निरयात् च भीतिं प्रामुयाम: ततः भयकारणेभ्यः सर्वेभ्यः अस्मभ्यं अभयं कुरु। हे मघवन् तव सम्बन्धिनां अस्माकं तत्=तत्र भयस्थाने, नः अस्माकं, तव ऊतये=भव- त्कर्तृकरक्षणार्थ शग्धि शक्तो भव। अस्माकं विद्विषः जहि विनाशय, विमृध: संग्रामान् च जहि।। स्वस्तिद: इहलोकसम्बन्धिसुखदाता पुनश्च स्वस्तिदः परलोकसम्बन्धि- कल्याणदाता विशां प्रजानां पालकः वृत्रहन्ता अथवा पापहन्ता विमृधः विनिवारितसङ्ग्राम: वशी जितेन्द्रियः वृषा अर्थात् वर्षदाता अभयङ्करः भयनिवृत्ते: कर्ता इन्द्रः अस्माकं पुरस्तात् अस्मद्रक्षार्थ आगच्छतु वर्ततां वा ॥

हे इन्द्र O Indra यतः whence भयामहे (बिभेमः) we fear ततः thence नः us अभयम् fearless कृधि (कुरु) make. हे मघवन् O Maghavan, giver of wealth, worshipped in 5

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sacrifices तव (सम्बन्धिनां अस्माकम् of us who belong) to you तत् that (sin etc.) शग्धि be competent (to destroy). न: our ऊतये for protection विमृध: battles विद्विष: enemies जहि slay. स्वस्तिदा (द:) giver of well-being (here) स्वस्तिदा (दः) giver of well-being (in the next world) विशस्पतिः protector of people वृत्रहा slayer of Vrtra विमृध: battles वशी subduer वृषा rain-giver अभयङ्कर: bestower of safety इन्द्रः Indra नः our पुरः in front, near एतु let come.

41. O Indra, make us fearless of those (causes such as sin, enemies and hell) of which we are afraid. O Maghavan, destroy that, i.e. the cause of fear, that is in us (thy devotees). For our protection destroy our harassing enemies.

42. May Indra come to our succour-Indra who is the giver of welfare on earth and bliss in the next world, who is the lord of people, who is the slayer of Vrtra, who is the subduer of enemies and giver of rain, who is peaceable and giver of safety.

[These two mantras reproduced from the Taittiriya- brāhmaņa III. 7. 11 constitute a prayer to Indra for protection and safety when one is about to take bath. The variant reading tvam na utibhih instead of tanna utaye makes the syntax and meaning clear.

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In the Rgvedasamhita a very large number of hymns are addressed to Indra who is described as the one ruler of the universe, the king of men, god of gods, lord of heaven, controller of the world, the Most High, immortal, protector of all, friend of sages, and the destroyer of the wicked. From these epithets it is clear that Indra is none other than the Supreme, the guide and protector of the universe. In these two mantras the devotee invokes His nearest presence for the destruction of internal and external enemies and the attainment of well-being and bliss. The re- gular morning bath of the pious Hindu is not merely an act of personal hygiene but a religious duty enjoined by the scripture in order to acquire religious merit and to destroy mental impurities as well. Prayers uttered invoking the favour of divine Powers like Indra facilitate this end.]

स्वुस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः । स्वुस्ति न स्तार्ष्यो अरिष्टनेमिः स्वुस्ति नो बृहस्पतिर्दवातु ॥

प्रभूतस्तोत्रयुक्त: अथवा प्रभूतहविर्लक्षणान्नयुक्त: इन्द्रः अस्मभ्यं अवि- नाशं पोषयतु। विश्ववेदाः अर्थात् सर्वज्ञः अथवा बहुधनः पूषा नः स्वस्ति दधातु। अनुपहिंसितायुध: अथवा अप्रतिहतरथ: ता्क्ष्यः अर्थात् तृक्षस्य पुत्र: गरुत्मान् अस्मभ्यं स्वस्ति दधातु। बृहतां देवानां पालयिता इन्द्र- पुरोहित: अस्मभ्यं स्व स्ति करोतु ।।

वृद्धश्रवा: he who possesses much praise (of devotees) or much food (offered as oblation) इन्द्रः Indra नः for

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us स्वस्ति well-being, safety दधातु vouchsafe. विश्ववेदाः all-knowing or all-possessing पूषा god Pusan न: for us स्वस्ति well-being (दधातु vouchsafe). अरिष्टनेमि: he whose chariot (नेमि: a wheel of a chariot, here suggestively stands for a chariot) is not injured by anyone तार्क्ष्य: Garuda न: for us स्वस्ति well-being (दधातु vouchsafe). बृहस्पति: Brhaspati, the preceptor of gods न: for us स्वस्ति well-being (दधातु vouchsafe), 43. May Indra who is profusely praised by the devotees through sacred hymns, or frequently worshipped with oblations, vouchsafe to us safety and well-being. May the all-knowing or all-possessing Pusan vouchsafe to us well-being. May Garuda, the son of Trksa, whose chariot is not injured by anyone, vouchsafe to us safety. May Brhaspati, the preceptor of gods, grant us well-being. [This mantra reproduced here from Rgveda I. 89. 6 is intended to serve as a prayer for safety and well- being. It is uttered by one about to take bath in the belief that it helps to ward off the peril of sharks and crocodiles in water.] आपौन्तमन्युस्तृपलेप्रभर्मा धुनिः शिमीवाञ्छरुमा ऋजीषी। सोमो विश्वान्यतसावनांनि नार्वागिन्द्रे प्रतिमानानि देभुः ॥४४॥ आपान्तमन्युः आपातितमन्युः उपर्युपरि क्रोधवान् अथवा सर्वात्मना विनष्टकोप: तृपलप्रभर्मा तृपलैः ग्रावादिभिः क्षिप्रप्रहारी धुनिः शत्रूणां

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कम्पयिता शिमीवान् कर्मयुक्त: शरुमान् आयुधवान् ऋजीषी अर्थात् गतसारसोमद्रव्यवान् सोम: इन्द्रः विश्वानि सर्वाणि अतसावनानि अतसम- यानि वनानि वर्धयति वर्षादिदानेन। प्रतिमानानि समानद्रव्याणि इन्द्रं अर्वाक् न देभु: तुलया मीयमानानि आत्माभिमुखतया न आकर्षयन्ति। सर्वेभ्यः महान् इन्द्रः ॥

आपान्तमन्यु: displaying anger तृपलप्रभर्मा striking with stones धुनि: shaker of enemies शिमीवान् having many deeds शरुमान् holding weapons ऋजीषी he who partakes of rjisa (i.e. soma juice kept over) सोम: Indra devoted to soma विश्वानि all अतसावनानि jungles of atasa (वर्धयति causes to grow). प्रतिमानानि counter-weights इन्द्रम् Indra अर्वाक in a downward direction न देभु: do not weigh down. 44. Soma who is of mild anger, who strikes with stones, who shakes enemies, who has many deeds, who wields weapons and who delights in soma juice kept over, causes the jungles of dried up trees and bushes (to grow by the downpour of rains). Counter-weights do not weigh down making Indra light. [This mantra occurs at Rgveda X. 89. 5. It is glossed by Yāska as a knotty stanza and explained by Sayana following in his wake. The translation and explanation given here are based on Sāyana's Rgveda- bhașya. Here Indra is called soma. Indra is depicted in the Rgveda mantras as the overlord, protector of

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men, immortal, the one sovereign of the universe, the eldest king, breaker of the wicked, the friend of sages, protector of all, the most powerful and the like. Whatever activity there is requiring power and energy, all belongs to Indra. He slew the demon Vrtra and released pent up rain which caused the earth smile with vegetation. This mantra gives some instances of the power of Indra, his heroism and activities in heaven. The term rjīsin occurs more than once as an epithet of Indra in the Rgveda and Sāyaņa explains rjīşa as gatasāra-somadravya. The word atasa occurs only once in the Rgveda at II. 4. 7 and there it is explained by Sayana as dry bushes spread over the surface of the earth. Atasa also means flax. The similitude in the last line, accord- ing to Sāyana, is given to prove that Indra excells all other gods. In order to test the relative great- ness of Indra whatever one may place in the scales of a balance, none of them will weigh down and make him less in weight. The root dabh, says Sāyana, has the sense of ākarşana here. In the Taittiriya- samhita II. 2. 12 the same stanza occurs and there Sayana explains it as describing Soma (the first three lines) and Indra (the last line). Soma has no anger though beaten with three stones (tripala) for extraction; in the process of pressing it shakes about (dhuni) ; it is subjected to operations (simi) like pressing and straining; its parts are infused (s'aru) and it leaves the sapless refuse (rjīsa). This soma cup is identified with soma, the moon ; and

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soma the moon as the king of herbs increases vege- tation (atasa) spread everywhere. No comparison hurts Indra-He is nonpareil. The commentary on this verse by the untraced author printed in the Anandas'rama edition reveals no mark of acquaintance with the explanation given by Yaska and Sāyaņa. The words tripalaprabharma and dhuni are split there as tripalaprabhah and mādhuni and simīvān is explained as one who likes s'amivrksa. No connected sense is possible according to this interpretation without supplying many conjectural ideas and with- out twisting the shape of the textual words.] ब्रह्मजज्ञानं प्रथमं पुरस्ताद्वि सीमतः सुरुचो वेन आंवः । स बुन्नियां उपमा अंस्य विष्ठाः सतश्च योनिमसंतश्च विवः॥४५॥

पुरस्तात् पूर्वस्मिन् काले सत्यज्ञानानन्तरूपात् ब्रह्मणः प्रथमं उत्पन्नः सुरुचः शोभनदीप्तिः प्रकाशप्रवर्षणादिहेतुभूतः सूर्यात्मकः वेनः सीमतः अर्थात् लोकमर्यादाभ्यः दिक्प्रान्तेभ्यः आरभ्य सर्वान् लोकान् वि आवः अर्थात् विशेषेण आवृणोति। सः हिरण्यगर्भरूपी वेनः बुध्न्या अर्थात् बुध्नि अन्तरिक्षे भवा: लोकाः तानपि आवृणोति। अस्य कारणभूतस्य उपमाः अर्थात् परिच्छिद्यमानाः अवस्थाः विष्ठाः विविधं अवस्थिताः भवन्ति। पुनश्च सः सतः व्यक्तनामरूपस्य असतः अव्यक्तनामरूपस्य अपि योनिं मूलप्रकृतिं विवः अर्थात् विवृणोति व्याप्नोति। एवंवर्णितरूपं परं ब्रह्म स्वमायाशक्तिवशेन आदित्यापरपर्यायः वेनो भूत्वा भूतभौतिकात्मकं जगत् सकारणं व्याप्नोतीत्यर्थः ॥

पुरस्तात् before, at the beginning of creation ब्रह्मज- ज्ञानम् (ब्रह्मण: जज्ञानम् जातम्) born from the Supreme

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प्रथमम् the first-born सुरुच: shining well वेन: noon sun सीमत: to the boundary of the world वि आव: completely spreads. सः he बुन्निया (बुध्नि अन्तरिक्षे भवाः) the worlds that are in the sky (अपि also आवृणोति pervades). अस्य his उपमा: limited forms that are alike विष्ठा: remain manifoldly. (सः he) च again सत: of the expressed existence असत: of the abstract existence च and योनिमू cause विव: spreads.

45. Vena, the noon sun who was born at the beginning of creation as the first effect of the Supreme Reality, Brahman, and who is of excellent brilliance, spreads over the whole world up to its boundary. He illumines also the heavenly bodies. He remains manifoldly in his own limited forms which are like himself. He also spreads over and permeates the causal substance out of which the visible and the invisible universe emerges.

[This mantra is found in the Taittiriyasamhitā IV. 2. 8. 2 etc., and Atharvaveda IV. 1. 1 and V. 6. 1 where Sayana interprets it differently. Here it is taken as a glorification of Paramatman, the ground of the universe and the cause of the energising and illumining sun through whom He functions. Gender concord is not accepted always as one of the criterions by the commentators in explaining the Vedic mantras. So jajñanam and prathamam in neuter qualify Vena

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in masculine. The vocable budhniya is found in the Samhita text as budhnya in the neuter plural form. Budhna means the sky. The upasarga vi has to be joined with avah. The term Vena comes from the root Vi to shine etc. The form vivah is traced to the root vr to cover.]

स्योना पृथिवि भर्वां नृक्षरा निवेशनी। यच्छा नः शर्म सप्रथाः ॥४६ ॥

नृक्षरा अर्थात् नरोपलक्षितस्य चतुर्विधभृतजातस्य उत्पादयिता तेषां यथायोग्यस्थानेषु निवेशनी सर्वसहिष्णुत्वेन प्रथायुक्ता च भू: भवति। हे प्रथिवि सा त्वं अस्मभ्यं स्योना अर्थात् दुःखानामन्तकरी भव। पुनश्च शर्म अर्थात् ऐहिकामुष्मिकसुखं अपि देहि॥

नृक्षरा producer of men and other creatures निवेशनी settler सप्रथा: famous हे पृथिवि O earth नः for us स्योना ender of sorrows भवा (भव) be, शर्म happiness यच्छा (यच्छ) grant.

46. Being the producer of creatures includ- ing men and their settler in respective regions and also far-famed for forbearance, O earth, be to us an ender of sorrows and giver of bliss here and hereafter.

[The lengthening of the final vowels in bhava and yaccha is a Vedic peculiarity. Syona is derived from the root so to make an end and kşarā in nrkșarā is from the verb ksarayati according to a commentator.

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This stanza occurs at Rgveda I. 22. 15. Sayaņa interprets syona in that context as 'extended' or 'joy.' Nrkşarā is taken by Sāyaņa as anrkșarā and explained 'free from thorns.' According to him rksara is a thorn. The six mantras from 41 to 46 are not found in the shorter version and so Bhatta- bhaskara and Sayana have no commentary on these in this context.]

गन्धद्वारां दुराधर्षो नित्यपुष्टां करीषिणीम्। ईश्वरी. सवैभूतानां तामिहोपंह्वये श्रियम् ॥ ४७ ॥

गन्धद्वारां गन्धलिङ्गेन अनुमानगम्यां अथवा सुरभिगन्धेन प्रकाशमानां अमार्गेण प्राप्तुं अशक्यां अथवा अप्रकम्प्यां ध्रुवपुष्टिहेतुं करीषिणीं अर्थात् गोमयवतीं मृद्धतीं कृषीवलैः बीजावापाय कृष्यमाणां वा देव- तिर्यङ्मनुष्यादिसर्वप्राणिनां स्वामिनीं अथवा नियन्त्रीं सवैंः सेव्यां तां श्रियं अस्मिन् कर्मणि सम समीपे आह्वयामि।।

गन्धद्वाराम् known through smell or endowed with fragrance दुराघर्षाम् unassailable नित्यपुष्टाम् perpetually prosperous करीषिणीम् rich in cowdung, tilled by peasants सर्वभूतानाम् of all creatures ईश्वरीम् mistress ताम् her श्रियम् Sri, prosperity इह in this act of worship. उपह्वये I call near.

47. I invoke in this act of worship S'rī, the support of all, who is known through smell, who is unassailable, perpetually prosperous,

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rich in cowdung and the mistress of all created beings.

[This anustubh mantra can be traced to S'rīsūkta of Rgveda khila. Here Bhudevata is glorified as S'rī because of the earth's being the cause of prosperity. According to some, this verse is repeated while the ground is purified by cowdung, and according to others, while smearing earth on the body before bath. The regent of the earth is lauded as the mistress of all created beings because all life depends upon the earth. Even denizens of heaven are main- tained by worship made on the earth. Prosperity of the earth consists in fruitful vegetation, plenty of cattles and towns and cities built in hospitable areas. Special mention of perpetual prosperity, cowdung and fragrance suggest this. Though man has by his toil and skill brought out unprecedented wealth from the bowels of the earth still she remains unassailable or durādharșā. After this mantra and before 48 some books give the following two formulas :- ॐ भूर्लक्ष्मी: भुवर्लक्ष्मीः सुवः कालकर्णी, तन्नो महालक्ष्मीः प्रचोदयात् and पझ्मप्रभे पझ्मसुन्दरि धर्मरतये स्वाहा.]

श्रीमें भजतु, अलक्ष्मीरमें नश्यतु । विष्णुमुखा वै देवाश्छन्दोभिरिमाँलोकार्ननपजय्यमम्यंजयन्। महार इन्द्रो वज्रवाहु: षोडशी शर्म यच्छतु ॥ ४८ ।

लक्ष्मी: मां भजतु। मम अलक्ष्मीः नश्यतु अर्थात् अस्मत्कुलात् बन्धुवर्गात् ग्रामात् राष्ट्रात् च दूरीभवतु। विष्णुप्रधानाः देवाः छन्दोभि:

76 MAHĀNĀRĀYAŅOPANIȘAD

अर्थात् वेदविहितैः साधनैः इमान् लोकान् परैः अनपजय्यं यथा तथा अभ्यजयन्। वज्रबाहु: इन्द्रः अस्माकं शर्म यच्छतु। महान् षोडशी षोडशकलायुक्त: पूर्णचन्द्रः च अस्माकं शर्म यच्छतु ।

श्रीः Sri मे me भजतु favour, मे connected with me अलक्ष्मी: Alaksmi नश्यतु disappear. विष्णुमुखा: having Visnu as the chief व verily देवा: gods छन्दोमि: by the Vedas इमान् these लोकान् worlds अनपजय्यम् invincibly अभ्यजयन् conquered. वज्रवाहु: having the thunderbolt as weapon in hand इन्द्र: Indra महान् worshipful षोडशी full moon शर्म happiness यच्छतु give.

48. May S'rī favour me. May Alaksmī connected with me and mine be destroyed. The gods having Visnu for their chief (who is the perpetual abode of S'ri) by the help of (the means prescribed in) the Vedas won these worlds for themselves free from the fear of enemies. May Indra armed with thunderbolt and worshipful moon grant us happiness. [Of the three lines given above the second and the third occur at Taittiriyasamhita I. 7. 5 and I. 4. 29 respectively. Sāyaņa explains șodasī as an epithet of Indra who is lauded with sixteen stotra-s or s'astra-s. This mantra and the following two are said to be employed as a prayer for entering water for bath.] स्वुस्ति नौ मघवा करोतु। हन्तु पाप्मानं यौऽस्मान् द्वेष्टिं॥ ४९ ॥

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मघवा अस्माकं स्वस्ति करोतु । यः पाप्मा अस्मान् द्वेष्टि तं पाप्मानं हन्तु।।

मघवा Indra नः for us स्वस्ति well being करोतु make. य: he who अस्मान् us द्वेष्टि hate (तम् that) पाप्मानम् evil one हन्तु destroy.

49. May Indra grant us welfare. May he destroy the evil one hostile to us.

सोमानर स्वरणं कृणुहि ब्रह्मणस्पते, कक्षीर्वन्तुं य औशिजम्। शरीरं यज्ञशमलं कुसीदं तस्मिन्त्सीदतु यौडस्मान् द्वेष्टिं ॥५॥

हे व्रह्मणस्पते अर्थात् वेदानां वेदप्रतिपादितकर्मणां च परिपालक परमात्मन् सोमानं अर्थात् सोमलताभिषवस्य कर्तारं मां उशिज; पुत्रं कक्षीवन्तं ऋषिमिव स्वरणं देवेषु प्रकाशवन्तं प्रसिद्धं कुरुष्व। मम शरीरं यज्ञशमलं अर्थात् यज्ञक्रियाश्रमसहिष्णु भवतु। यः शत्रु: अस्मान् द्वेष्टि सः तस्मिन् सीदतु यस्य नाम कुसीदं अथवा नरकं इति ॥

हे ब्रह्मणस्पते 0 Lord of prayers, Paramatman सोमानम् he who presses the soma creeper औशिजम् the son of Us'ik यः who कक्षीवन्तम् the sage Kaksivan (इव like मा me) स्वरणम् well known among gods कृणुहि (कुरुष्व) make. शरीरम् (my) body यज्ञशमलम् capable of performing sacri- fices (कुरुष्व make). यः he who अस्मान् us दृष्टि hates (स: he) तस्मिन् in that सीदतु remain (यस्य नाम the name of which) कुसीदम् hell.

78 MAHĀNĀRĀYAŅOPANIȘAD

50. O Lord of prayers, make me the presser of soma juice, well known among the gods like Kaksīvan, the son of Usik. Make me physically capable of performing sacrifices. Let those who are hostile to us remain 'there' long, in the hell.

[This stanzais foundat Rgveda 1.18.1 and Taittiriya- samhita I. 5. 6. The explanation given in the anony- mous commentary published in the Anandas'rama edition appears to be unsatisfactory. The trans- lation given here is based on Sāyana's commentary.]

चरणं पुवित्रं वितंतं पुराणं येने पूतस्तरति दुष्कुनानि। तेने पुवित्रेण शुद्धेने पूता अति पाप्मानमरांति तरेम ॥ ५१॥

पादेन्द्रियं अथवा शास्त्रीयाचरणं पवित्रं अर्थात् शुद्धिकारणं भवति। तच्च सर्वप्राणिविषयत्वेन विस्तीर्ण सृष्टयादिकालमारभ्य प्रवृत्तत्वात् चिरन्तनं च भवति। यः एवंभूतः चरणदेवः तेन अन्यशोधकेन स्वयमपि शुद्धेन शोधितः पुरुषः दुष्कृतरूपाणि पापानि तरति विनाशयति। तेन विशुद्धेन पूताः वयमपि पापरूपं शत्रुं अतिशयेन लङ्गयामः ॥

पुराणम् ancient विततम् pervasive चरणम् feet, virtuous conduct पवित्रम् purifying येन by which पूतः one who is made holy दुष्कृतानि (effects of) evil deeds तरति crosses over तेन by that शुद्धन what is intrinsically pure पवित्रेण by what is purifying पूताः made holy (वयम् we) पाप्मानम् sin अरातिम् enemy अति तरेम overcome.

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51. He who is rendered holy by the ancient, widespread, sanctifying feet (or by virtuous conduct) crosses over evil deeds and their effects. Having been rendered holy by that naturally pure and purifying feet of the Lord (or conduct) may we overcome our enemies, the sins.

[This mantra is reproduced from the Taittiriya- brahmana III. 12. 3 here for the purpose of japa to be done by one standing in knee-deep water about to plunge for taking his bath. This is also repeated while a holy brahmana's feet are ceremoniously washed. The term caranam, however, in the singular number as we see in the text is directly interpreted as s'āstrīyācarana, virtuous conduct as ordained by the scriptures. This gives an apt and ethically ennobling meaning. Interpreting in the context of worship, caranam in singular is taken to stand for carana devatā, Vișnu, and by implication the two feet of Nārayana, the Ancient One, whose wide gait encom- passed earth, sky and heaven. Symbolically He is worshipped in the holy brahmana also.]

सुजोषां इन्द्र सर्गणो मुरुद्भिः सोमें पिब वृत्रहन्छूर विद्वान्। जहि शत्रुभ रप मृर्धो नुदस्वाथाभयं कृणुहि विश्वतो नः ॥१२॥

हे इन्द्र हे वृत्रहन् हे शूर हे विद्वन् सजोषाः प्रीतिसहितः मरुन्भिः युक्ततया सगण: अस्मत्क्रतुषु समागत्य अस्माभि: हवीरूपेण हूयमानं सोमं पिब। अस्माकं मारणाय उद्यतान् शत्रून् जहि। मृधः अर्थात्

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सङ्गामे वर्तमानान् शत्रून् अपनुदस्व विनाशय। अनन्तरं अस्मभ्यं सर्वतः अभयं कुरुष्व ।।

हे इन्द्र O Indra हे वृत्रहन् O Vrtrahan, O slayer of Vrtra हे शूर 0 thou valorous one हे विद्वान् O thou all- knowing सगण: with your hosts मरुद्द्रि: with the troop of gods सजोषा with joy सोमम् oblation of soma juice पिब drink शत्रन् enemies जहि destroy. मृध: our enemies arrayed in battle अपनुदस्व destroy. अथ afterwards न: for us विश्वतः everywhere अभयम् safety, fearlessness कृणुहि make.

52. O Indra, O slayer of Vrtra, O valorous one and all-knowing one, accept with pleasure our soma oblations in the company of your retinue and troop of gods. Slay our enemies, give us victory in battle and grant us safety and fearlessness from every quarter.

[This Rk is originally found at Rgveda III. 47. 2 and also at Taittiriyasamhitā I. 4. 29. 8 and III. 47. 2. The five passages from 48 to 52 are not in the shorter version and so they are not commented upon by Bhațțabhāskara and Sāyaņa.]

सुमित्रा नु आपु ओरषंधयः सन्तु । दुर्मित्रास्तस्मैं भूयासर्योडस्मान् द्वेष्टि यं चं वयं द्विष्मः ॥५३॥

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अस्मान् प्रति आपः तत्कार्यभूताः ओषधयश्च सुहृदः सन्तु। यः अस्मान् उदासीनान् अपि द्वेष्टि यं च वयं द्विष्म: तस्मै अब्देवता ओषधि- वनस्पतिदेवताश्च प्रतिकूला: भूयासु: ॥

न: for us आप: water ओषधय: herbs सुमित्ा: friendly सन्तु be. य: he who अस्मान् us दृष्टि dislikes यम् whom च and वयम् we द्विष्म: dislike तस्मै towards him दुर्मित्रा: unfriendly भूयासु: let them be.

53. For us may (the regents of) water and herbs be friendly and to those who dislike us and whom we dislike let them be unfriendly.

[This mantra is reproduced from the Taittiriya- samhitā I. 4. 45 and also Taittirīyabrāhmaņa II. 6. 3. Standing in waist-deep water the worshipper repeats the first half of the mantra, takes a quantity of water in the hollow of his joined palms and throws. it to his front thinking about his friends ; repeating the remaining half similarly again he throws some water towards the direction in which his enemies are supposed to be. The complementary passage in the Brahmana is : द्रुपदादिवेन्मुमुचानः, स्विन्नः स्नात्वी मलादिव, पूतं पवि- त्रेणेवाज्यं, आप: शुन्धन्तु मैनस:॥| i.e. May I be cleansed from sins by the waters just as a culprit is released from the wooden clog for his legs (drupada), just as a man who perspires is purified by a bath, and just as clari- fied butter is strained by a filter (utpavanapavitra). The Vedas are meant to generate in those who follow them certain potencies which help them in all 6

82 MAHĀNĀRĀYAŅOPANIȘAD

situations and conditions. The highest ideal held forth by the Vedas to those who have completed the discipline prescribed in them is realisation of the Infinite Self dwelling in all creatures as the reality behind their finite existences. Those who have attained to this goal have no friends and no foes. They see equally God in all. They are extremely rare. Therefore the Vedas have only a luminously precious fraction describing them. The largest part of the Vedas is meant for the common man who is tossed by likes and dislikes. Failure to recognise the fears and hopes of the natural man makes a scripture unrealistic. Ideals unconnected with the practical needs of human nature cannot enter into the daily life of the ordinary man. To suppose that the Vedas always deal with high philosophy and ethics only will be a delusion. Mystical formulas like the present one are found in many passages of the Vedas. They are given to propitiate friendly agencies and to suppress the enemies. Without peace and prosperity, s'anti and puști, higher religious aspiration is im- possible. That is why we find in the Vedas prayers like this one which deal with the lower purusarthas.]

आपो हि छ्ठा मयोभुवस्ता ने ऊर्जे दघातन। महे रणांय चक्षसे। यो वः शिवतमो रसस्तस्य भाजयतेऽह नेः । उशतीरिव मातरः । तस्मा अरे गमाम वो यस्यु क्षयाय जिन्वथ। आपो जुनयथा च नः ॥ १४ ॥

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हे आप: यूयं सुखस्य भावयित्र्यः भवथ इति प्रसिद्धम्। ताः यूयं अस्मम्यं ऊर्जे भवदीयरसानुभवाय दधातन स्थापयत। अथवा अन्नं दत्त। महते रमणीयाय परमात्मदर्शनाय अस्मान् समर्थान् कुरुत च। युष्माकं सम्बन्धी शिवतमः सुखैकहेतुः ब्रह्मात्मैक्यसाक्षात्काररूप; यः रस; भवति तं जन्ममृत्युहरं रसं इह अस्मिन्नेव जन्मनि यथा कामयमानाः मातरः क्षोरादीन् पुत्रान् भाजयन्ति तथा अस्मान् भाजयत प्रापयत। हे आप: यूयं यस्य मोक्षरूपस्य रसस्य निवासाय अस्मान् प्रेरयथ तं रसं वयं पर्यातं अथवा क्षिप्रं गच्छेम। हे आप: यूयं अस्माकं चित्तशुद्धिद्वारा मोक्षसाधनीभूतं परमात्मविज्ञानं व्यवहारदशायां ऐहिकसुखं च प्रयच्छथ ॥

हे आप: O waters मयोभुव: bliss-conferring षा (स्थ) are हि verily. ताः such (यूयम् you) नः for us ऊर्जे (ऊर्जम्) food दधातन give. महे great रणाय beautiful चक्षसे insight, knowledge (द्धातन give). व: your शिवतम: most auspicious रस: relish, joy यः which तस्य of it नः us इह in this life भाजयत make (us) to share उशती: fond मातर; mothers इव like. यस्य whose क्षयाय to the home जिन्वथ you are pleased (to send) वः your तस्म to that अरम् adequately, speedily गमाम may we go. न: for us आप: waters (of life) च and (other sources of happiness) जनयथा (जन- यथ) make.

54. O waters, verily you are bliss-conferring. Being such, grant us food, and great and beautiful insight (of the Supreme Truth). Further make us in this very life participators of that joy of yours which is most auspicious, just like fond mothers (who nurse their darlings

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with nourishment). May we attain to that satisfactory abode of yours which you are pleased to grant us. Generate for us also the waters of life and pleasures on earth (during our sojourn here).

[These three Rks, reproduced here from Taittiriya- samhita IV. 1. 5, rank among the important prayers addressed to the Divine Being in connection with the twilight devotions and other acts of worship. These are repeated also for the ceremonious regeneration of oneself by proksana or holy aspersion. The deity extolled in these passages is water which is not merely the essential liquid element that sustains life but the Supreme Reality. No doubt, the liquid element is supremely important as the giver of food, happiness and the sustenance which is necessary for higher insight and achievement. The qualifying words used here, however, serve also as signs to infer the Supreme Truth or Brahman. The word mayah in the Vedic means bliss; and unlimited bliss is Brahman only. The immediate intuition of Brahman alone deserves to be called the great and beautiful vision. The term rasa in the Upanisad is expressive of the bliss of Brahman, and here it is described as most auspicious. The homely analogy of the fond mother nourishing her children applies to Divine Providence ever solicitous for the welfare of created beings. Ordinary water required for the sustenance

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of life has its home or source in Brahman and so here the cause and the effect are described as identical. In substance, therefore, this is a prayer addressed to the Supreme Being by the needy man who has been awakened to the necessity of worship, entreating for food and sustenance for body, mind and spirit, and for imperishable bliss. To the pious Hindu the universal liquid element is not merely an essential of life but also the visible and tangible divin- ity available at hand for worship and self-purification. Therefore the tendency to think of water solely as a chemical substance, to defile it wantonly and to waste it when living beings are in need of it deserves to be treated as sin against God Himself. Regarding this the Taittiriyaranyaka I. 26. 7 states: नाप्सु मूत्र- पुरीषं कुर्यात्, न निष्ठीवेत्, न विवसनः स्नायात्। .... न कूर्मस्याश्नीयात् नोदकस्य अघातुकान्येनमोदकस्य भवन्ति। अघातुकाः आपः । -Let not a person spit, urinate, or defecate in water ; nor bathe unclad. Let him not eat any part of the tortoise or fish. Then no aquatic creature will hurt him and water will be auspicious towards him.]

हिरण्यशृङ्गं वरुणं प्रपद्ये तीर्थ में देहि याचिंतः । यन्मयां भुक्तमसाधूनां पापेभ्यश्र प्रतिग्रहः ॥५५॥

हितरमणीयदीपियुक्तं अथवा हिरण्यवदुज्ज्वलमुकुटं वरुणं अहं प्रपद्ये, अर्थात् अनुग्रहार्थ प्राप्नोमि। मया याचितः हे वरुण, स त्वं मे अवतरण- स्थानं देहि, अथवा तारकं पुण्यं देहि। यतः मया असाधूनां अन्नं भुक्तं, पापेभ्यः प्रतिग्रहश्च स्वीकृत: ॥

86 MAHĀNĀRĀYAŅOPANIȘAD

Fy of golden lustre, or having a golden diadem वरुणम् Varuna प्रपद्य I take refuge. याचितः being entreated (by me) तीर्थम् entrance to water, saving merit मे to me देहि give. यत् for मया by me असाधूनाम् of sinful people भुक्तम् have been enjoyed पापेभ्य: from sinful people प्रतिग्रहः gift च and (स्वीकृतः accepted).

55. I take refuge in Varuna, who is of golden lustre or who has a golden diadem. O Varuna, being entreated by me, grant me the saving grace. For I have enjoyed what belongs to bad people and accepted gift from sinners.

[This mantra and the following one are addressed to Varuna, the regent of the waters, during the plunge bath. The word tirtha has the sense of a ford, a bathing ghat or what helps a man to cross over sin. Varuna is prayed for a proper bathing place and for the saving religious merit that accrues from a holy bath. If a person is compelled by the force of circum- stances to accept necessaries of life from wrong and sinful persons, expiation for such transgression of the scriptural rule is required through the performance of purificatory acts. The high moral tone evident in the mantra mobilizes common sentiment against co-operation with sin and wickedness in any form. In Chāndogya Upanisad V. 11. 5 we read the decla- ration of As'vapati Kekaya to the five brāhmanas, who hesitated to accept his gifts, that he was a King

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whose gifts are worthy of acceptance, because he ruled the country so well that there was no thief, no toper, no cuckold, no whore or any ignoramus in his land.]

यन्मे मनसा वाचा कर्मणा वा दुष्कृतं कृतम्। तन्न इन्द्रो वरुंणो बृहस्पतिः सविता चं पुनन्तु पुनः पुनः ॥५६॥

मनसा वाचा कर्मणा वा मया मदीयैवा कृतं यत् दुष्कृतं अस्माकं तत् पापजातं इन्द्रः वरुण: बृहस्पतिः सविता च पुनः पुनः निरवशेषं शोधयन्तु अपनयन्तु वा ॥

मनसा by mind वाचा by speech कर्मणा by act वा or मे mine कृतम् done यत् which दुष्कृतम् sin नं: our तत् that इन्द्रः Indra वरुणः Varuna बृहस्पतिः Brhaspati सविता Savitr च and पुनः पुनः again and again, completely पुनन्तु purify.

56. May Indra, Varuna, Brhaspati and Savitr completely destroy that sin committed by me and my people in thought, word and act.

[This too is a mantra repeated along with the previous one during bath. Perhaps the reading tanma indrah in the second half noted by Bhatta- bhaskara agrees with the context better.]

नमोडग्नयेऽपसुमते नम इन्द्रीय नमो वरुणायु नमो वारुण्यें नमोऽद्रचः ॥ १७॥

88 MAHĀNĀRĀYAŅOPANIȘAD अप्सुमते अग्नये नमः । इन्द्राय नमः । वरुणाय नमः । वारुण्यै नमः । अन्दयः नमः ॥ 57. Salutation to fire hidden in water. Salutation to Indra. Salutation to Varuna. Salutation to Varuni, the consort of Varuna. Salutation to the deities of waters.

[These salutations are made to the respective deities when the worshipper is standing in water for his bath.]

यदपां क्रूरं यर्दमेध्यं यदशान्तं तदर्पगच्छतात् ॥१८॥

अपां यत् क्रूरं अथवा हिंसकं, यत् अमेधार्हे अशुद्धं, यत् अशान्तं सोपद्रवं, तत् सर्वे अस्मात् निमजनप्रदेशात् अपगच्छतु । 58. (Through the power of this mantra) let all that is injurious, impure and troublesome in water be destroyed.

[Currents and eddies, fioating impurities and excretions, and the peculiar quality of some water to produce sickness, are to be counteracted by the supposed power of this mantra. Repeating this mantra a person about to take bath draws a circle around the area where he takes the dip.]

अत्याशनादतीपानाद् युच्च उग्रात् प्रतिग्रहौत्। तन्मे वरुणो राजा पाणिना ह्यवमशैतु ॥ १९॥

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सोऽहमंपापो विरजो निर्मुक्तो मुक्तकिल्बिषः । नार्कस्य पृष्ठमार्रुंह्य गच्छेद्नह्ममलोकताम् ॥ ६० ॥

शास्त्रमर्यादामुल्लङ्मय यत् मया अशित पीतं शास्त्रमर्यादाहिंसकात् उग्रात् प्रतिगहीतं च तन्निमित्तकं सर्व पापं अपां स्वामी वरुण: मत्सकाशात् स्वकीयेन पाणिना अपनयतु। सोऽहं वरुणकरस्पर्शेन अपमृष्टपापः रजोगुण- रहित: अथवा मलरहितः संसारबन्धाद्विमुक्तः विगलितसर्वपापः सन् सर्वदा विद्यमानसुखस्य स्वर्गस्य उच्छृतप्रदेशं आरुह्य ब्रह्मणा हिरण्यगर्भेण समान- भोकृत्वं गच्छेयम्।। अत्याशनात् from unlawful eating अतीपानात् from un- lawful drinking उग्रात् from an unlawful person प्रतिग्रहात् from accepting gifts च and यत् which (पापम् sin) मे mine तत् that हि verily वरुण: Varuna राजा king पाणिना by hand अवमर्शतु wipe off, efface. सः such अहम् I अपाप: sinless विरज; (विरजा:) stainless निर्मुक्त: freed from bondages मुक्तकिल्बिष: free from all evil नाकस्य पृष्ठम् the lofty region of blissful heaven आरुह्य having ascended ब्रह्मसलोकताम् equal position with Brahman गच्छेत् (गच्छेयम्) may reach.

59. May the King Varuna efface by his hand whatever sin I have incurred by unlawful eating, unlawful drinking and accepting gifts from an unlawful person. 60. Thus being sinless, stainless and un- bound by evil and bondage, may I ascend to

90 MAHĀNĀRĀYAŅOPANIȘAD

the happy heaven and enjoy equality of status with Brahman.

[These two mantras are uttered while taking a dip in water. It is the duty of a religious man to eat and drink only after having performed his daily devotions which consist in the worship of gods, ancestors and men duly with oblations. If he attended to his own physical needs of nourishment before discharging this religious duty it is considered unlawful. So also a religious man must be careful about right livelihood. He should not accept wealth or articles of necessity from any person whose earnings are not approved by scriptural regulations. If under straitened circum- stances he is exposed to the sin resulting from the transgression of the rule in these respects, he ought to expiate it by this penitent prayer to Varuna. The goal of the aspirant is to become god-like in the highest heaven. For him life on this earth, therefore, must be an effort for freedom from sin and attain- ment of purity. The bondage which is often spoken of in this context comprises not only in the com- mission of sins forbidden by the s'ästras and omission of enjoined duties, but also the sins of temper and passion as stressed in the first half of mantra 60. There is a reading dustāt pratigrahat for ugrat pratigrahāt.] यश्चाप्सु वरुणः स पुनात्वंघमर्षणः ॥ ६१॥

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सप्तसमुद्रोदकेषु नानाविधमहानदीनदकूपतटाकादिषु विद्यमानासु अप्सु यः अघमर्षणः अर्थात् पापविनाशकः वरुणः अधिष्ठितः भवति सः च अस्मान् पुनातु ॥

यः he who अघमर्षण: sin-effacing वरुण: Varuna अप्सु in waters (not mentioned before) सः he च and पुनातु may purify.

61. May the sin-effacing Varuna who dwells in other sources of water like rivers, tanks, and wells also purify us.

[This short mantra is evidently a supplement to the previous one.]

इमं में गङ्गे यमुने सरस्वति शुतुंद्रि स्तोमए सचता परुष्णिया। असिक्रिया मरुदवृधे वितस्तयार्जींकीये शृणुह्या सुषोमया ॥६२॥

हे गङ्गे हे यमुने हे सरस्वति हे शुतुद्रि हे मरुदृधे हे आर्जीकीये परुष्णिया असिक्रिया वितस्तया सुषोमया सह यूयं मदीयं स्तोत्रं शृणुहि; ततः आसचत च अर्थात् आगत्य मच्छरीरमनुप्रविश्य तिष्ठत च ।

हे गङ्गे 0 Ganges हे यमुने O Yamuna हे सरस्वति 0 Sarasvati हे शुतुद्रि O Sutudri हे मरुदृघे O Marudvrdha हे आर्जीकीये 0 Arjikiya परुष्णिया with Parusni असिक्रिया with Asikni वितस्तया with Vitasta सुषोमया with Susoma मे my इमम् this स्तोमम् hymn आ शणुहि listen आ सचत come together.

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62. O Ganga, O Yamuna, O Sarasvati, O S'utudri, O Marudvrdhā, O Ārjīkīyā, come together and listen to this hymn of mine along with Parusni, Asikni, Vitastā and Susomā.

[This is a jagatī stanza from the Rgveda X. 75. 5 for the invocation of the Regents of various holy rivers in connection with purificatory rites. To the Vedic seers the great rivers mentioned here repre- sented Divinity. They often expressed their devotion and gratitude to these life-sustaining and purifying rivers by proper invocations. Their descendants even when they had emigrated from the banks of those rivers prayed to the river goddesses to be present in any water which they used for their daily needs and worship. With the simplicity of a guileless child they prayed to these liquid divinities to be present in their own bodies through the connection of water which they used. They also entreated them to purify their bodies and minds and to vouchsafe them safety and welfare. Bhattabhaskara takes the name Parusni to be Aparusni by attracting the im- mediately preceding vowel, and tries to interpret each name based on some fancied quality of the river-Asikni is called so because of her white {asita) colour; Susoma passes through a region where soma creepers grow; Vitasta is never dried up; S'utudrī has a fast current. Students of Indian his- tory find here the names of those rivers on the banks of which the Rgvedic people settled at a very

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remote period. They identify Susoma with Sohan, Vitasta with Jhelum, Asiknī with Chinab, Marud- vrdha with Maruwardwan, Parusni with Rabi and S'utudri with Sutlej.]

ऋतं च सत्यं चाभीद्धात्तपुसोऽध्यंजायत। ततो रात्रिरजायत ततः समुद्रो अर्णवः ॥ ६३ ॥ समुद्रादर्णवादधि संवत्सरो अजायत। अहोरात्ाणिं विदधुद्विश्वस्य मिषृतो वृशी ॥ ६४ ॥ सूर्याचन्द्रमसौ घाता यंथापूर्वमंकल्पयत्। दिवं च पृथिवीं चान्तरिक्षमथो सुर्वः ॥ ६१ ॥

अभीद्वात् अभितः प्रकाशमानात् परमात्मनः स्ष्टव्यजगद्विषयका- लोचनारूपात् तपसः ऊर्ध्वे ऋतं अजायत; सत्यं चाजायत। तत एव परमात्मनः रात्रिः अजायत, अहश्च। तत एव अर्णवः समुद्रः अजायत। समुद्रात् अर्णवात् ऊर्ध्व संवत्सर: अजायत। स च उत्पादकः परमेश्वरः अहोरात्रोपलक्षितान् कालान् अथवा अहोरात्रजीविनः प्राणिनः सर्वान् विविधं स्थापयन् निमिषतः विश्वस्य प्राणिजातस्य स्वामी भूत्वा वर्तते। स च परमेश्वरः धाता सूर्यचन्द्रादीन् दिवं च पृथिवीं च अन्तरिक्षं च सुवर्लोकं च पूर्वसृष्टसदृदशं आनुपूर्व्येण सङ्कल्पमात्रेण अकल्पयत् सम्पादितवान्। एवं भूता सा परदेवता अस्मान् पुनातु ॥ अभीद्वात् from the all-effulgent तपसः from resolve, concentration of thought अधि afterwards ऋतम् right च and सत्यम truth च and अजायत was generated. तत: from

94 MAHĀNĀRĀYAŅOPANIȘAD

him रात्रि: night (and also day) अजायत was generated. तत: from him अर्णव: all-encompassing समुद्रः sea अजायत was generated. अर्णवात् समुद्रात् from the vast sea अधि after संवत्सर: year अजायत was generated. अथ उ after- wards अहोरात्राणि days and nights विद्धत् he who ordains मिषत: living विश्वस्य of the universe वशी master, ruler धाता ordainer यथापूर्वम् as before सूर्याचन्द्रमसौ sun and moon दिवम् sky पृथिवीम् earth च and अन्तरिक्षम् atmosphere सुवः blissful region of heaven च and अकल्पयत् arranged.

63. From the all-illuminating Supreme, by His resolve, the right and the true were generated. From Him night and day were generated. And from Him again was gener- ated the sea with different waters. 64-65. Then, after the creation of the vast ocean the year was generated. Afterwards the ruler of the world of sentient and non-sentient beings who made day and night ordained sun and moon, sky and earth and the atmosphere and blissful heaven, just as they were in the previous cycles of creation.

[These three anustubh mantras from the Rgveda X. 190. 1-3 are reputed to be sin-effacing or agha- marșana. The subject matter dealt with in these stanzas being, evidently, the creation of the universe, the context demands an explanation which connects the thoughts directly or indirectly with the Supreme

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Being. The prayer purports to be a means of self- purification. According to the dharmas'astras these mantras may also be repeated for the expiation of sins (prayas'citta), besides their use during bath. The interpretation of Bhattabhaskara follows the Vis'iștadvaitic tradition while that of Sāyaņa is Advaitic. According to Bhattabhāskara rtam im- plies the totality of sentient beings and satyam the individual Souls. Their source, the Divine Being, is indicated by abhīddhāt tapasah. Rātri stands for non-sentient prakrti and not night; for, the creation of the sun and the moon is mentioned only in stanza 65. Samudra in the text, again according to him, refers to mahat and arnava stands for the indistinguishable source of all creatures. Although Hindu religion has accepted the idea of the creation of the universe in general, there is a marked difference between the Hindu view of crea- tion and the Christian view of it. This is evident from the 65th stanza which declares that each crea- tionistic cycle is a counterpart of the previous one similiar in order and categories created for the benefit of individual Souls.]

यत्पृथिव्याए रजः स्वुमान्तरिक्षे विरोदसी। इमाए स्तदापो वरुण: पुनात्वंघमर्षणः ॥ पुनन्तु वर्सवः पुनातु वरुणः पुनात्वंघमर्षणः । एष भूतस्य मध्ये मुवनस्य गोप्ता ।I

96 MAHĀNĀRĀYAŅOPANIȘAD

एष पुण्यकृतां लोकानेष मुत्योहिरण्मर्यम्। द्यावापृथिव्योर्हिरण्मयर सर श्रित सुवः । स नः सुवः सए ्शिशाधि ॥ ६६ ॥

पृथिवीनिवासिनां यत् स्वं अर्थात् पृथिवीवासहेतोः कर्मणः संजातं रजः पापं अस्ति, आ अर्थात् सर्वतः अन्तरिक्षे आतिवाहिकशरीरेण वर्तमानानां यद्रजः अस्ति, विरोदसी विशेषेण द्यावापृथिव्यो: यत् पापमस्ति, अर्थात् सर्वेष्वपि लोकेषु जन्मवतां यत् पापं भवति तत् सर्व अपनुद्य इमान् अस्मान् अघमर्षणः अब्देवतारूपेण तेषां अधिष्ठातृत्वेन च वर्तमानः वरुणः पुनातु। वसवः पुनन्तु। वरुणः पुनातु । अघमर्षणः पुनातु । एष वरुण: भूतस्य अर्थात् अतीतस्य भुवनस्य रक्षिता। मध्ये वर्तमानस्य भुवनस्य च रक्षिता। एष देव: ज्योतिष्टोमादिकारिणां पुण्यकृतां आर्जितसुकृतानां यथा- योग्यान् लोकान् प्रयच्छति। एषः पापिनां मृत्यो: हिरण्मयनामकं लोकं प्रयच्छति। एष एव द्यावापृथिव्यौ अपि लोकौ संश्रितः । सुवः अर्थात् आदित्यो भूत्वा हितरमणीयं सुखं भवति। हे देव स त्वं सुवः अर्थात् तादृशसुखरूपो भूत्वा अस्मान् संशिशाधि सम्यक् अनुगहाण अथवा निष्पापान् कुरु॥

पृथिव्याम् on earth यत् which स्वम् own रजः sin आ अन्तरिक्षे in the atmospheric region विरोदसी specially in the region of heaven and earth तत् from that इमान् us' अघमर्षण: sin-effacing आप: waters वरुण: Varuna पुनातु let purify. वसवः Vasus पुनन्तु let purify. वरुण: Varuna पुनातु let purify. अघमर्षण: the sage called Aghamarsana पुनातु let purify. एष: this (Varuna) भूतस्य past भुवनस्य of the world गोत्ा protector. मध्ये in the middle

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(वर्तमानस्य भुवनस्य of the existing world गोता protector). एष: this (Varuna) पुण्यकृताम् of the doers of virtuous deeds. लोकान् regions (प्रयच्छति gives). एष: this (Varuna) मृत्यो: of death हिरण्मयम् a world named as Hiranmaya (प्रयच्छति gives). (एष: this Varuna) द्यावापृथिव्यो: of heaven and earth संश्रितम् support. सुवः (भूत्वा having become) the sun हिरण्मयम् wholesome and attractive (भवति becomes). सः such (त्वम् you) सुवः (भूत्वा being the nature of) bliss नः us संशिशाधि bless, make free from sin.

66. May the sin-effacing Varuna, the deity presiding over the waters, purify the taint of sin that attaches to the beings dwelling on the earth, in the atmospheric region and in the space between the earth and heaven and also connected with us (the performers of religious work). May the Vasus purify us. May Varuna purify us. May Aghamarsana, the sage called by that name, purify us. He, Varuna, is the protector of the world that was and also the world that exists at present between the past and the future worlds. He grants to the doers of meritorious deeds the worlds which they deserve and to the sinful the world of death called Hiranmaya. Again Varuna who is the support of heaven and earth, having become the sun is wholesome and attractive. Being such, blissful in nature, thou O Varuna, grant us thy favours and purify us. 7

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[The mantras contained in this paragraph are repeated while dipping oneself in water for bath. In the first clause the term prthivi is supposed to denote the underworlds as rodasi expresses the earth as well as heaven. Dīpikā notes the reading imāh tad apah which is superior to the one printed in the text, for in that case it is a demonstrative pronoun limiting apah and the construction becomes clear without supplying extraneous words. For madhya there is a substitute reading bhavye. Either way the position of that word is anomalous and an ex- planation is possible by filling in the construction with other words. The thought appears to have been broken off before the sentence was complete. The reading hiranmayah as found in some edition helps for greater clarity as it would qualify esa and mrtyoh may be construed with lokam understood. Hiranmayam is taken by a commentator as the name of a particular region of Death. No support is given for the assertion. Perhaps there may be a hint that the allurement of unlawful pleasures is the gate of death. The term suvah is really the monosyllablic svah chanted as such. The whole passage is highly elliptical and so the translation given is interpretative.] आर्द्वै ज्वलति ज्योतिरहमस्मि। ज्योतिर्ज्वलति ब्रह्माहमस्मि। यौऽहमस्मि ब्रह्माहमस्मि। अहर्मस्मि ब्रह्माहमस्मि। अहमे- वाहं मां जुहोमि ख्वाहौं ॥ ६७ ॥

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परमात्मज्योति: सृष्टिकाले जलेन आर्द्र बीजमिव विजृंभणोन्मुखं भूत्वा ज्वलति अर्थात् प्रपञ्चरूपेण वर्धते। अथवा आर्द्रगुणोपेतं उदकं तदधि- ष्ठितेन परमात्मचैतन्येन प्रकाशते। यदात्मज्योतिः प्रकाशते तदेवाहमस्मि, न ततः अन्यः । अथ यत् ज्योतिः भूत्वा ज्वलति अथवा देहेन्द्रियादिभ्यो विवेचितस्य मम प्रत्यक् चैतन्यरूपेण प्रकाशते तत् परं ब्रह्म अहमस्मि। अविवेकदशायां यादय्रूपः अहं जीवः अस्मि स एवाहं इदानीं उक्तप्रकारेण ब्रह्मास्मि। वस्तुतः ब्रह्मण्येव मयि पूर्व अज्ञानेन आरोपिते जीवत्वे विद्यया अपनीते सति इदानीं ब्रह्मस्वरूपमेव अहं अनुभविता अस्मि। तस्मात् पूर्वसिद्ध: ब्रह्मस्वरूपी अहमेव जलरूपं मां मद्देहवर्तिनः देवान् उद्दिश्य उदराऔौ जुहोमि स्वाहा। आध्यात्मिकद्ष्टया इदानीं अभेदध्यानेन मयि एव परमात्मज्योतिर्हुताशने विज्ञानात्मलक्षणं हवीरूपं मां स्वाहुतां आहुति- मिव प्रक्षिप्य स्वस्वरूपाभिनिष्पत्त्याविर्भावफलं होमं निर्वर्तयामि ॥ आर्द्रम् water, what is soaked in water ज्वलति shines, ज्योति: light अहम् I अस्मि am. ज्योति: light ज्वलति shines ब्रह्म Brahman अहम् I अस्मि ain. य: he who अहम् I अस्मि am ब्रह्म Brahman अहम् I अस्मि am. अहम् I अस्मि am ब्रह्म Brahman अहम् I अस्मि am. अहम् I एव alone अहम् I माम् me जुहोमि offer स्वाहा hail. 67. That Supreme Light which projected Itself as the universe like a soaked seed which sprouts (or that Supreme Light which shines as the substratum of the liquid element)-I am that Supreme Light. I am that supreme light of Brahman which shines as the inmost essence of all that exists. In reality I am the same infinite Brahman even when I am

100 MAHĀNĀRĀYAŅOPANIȘAD

experiencing myself as a finite self owing to Ignorance. Now by the onset of knowledge I am really that Brahman which is my eternal nature. Therefore I realise this identity by making myself, the finite self, an oblation into the fire of the infinite Brahman which I am always. May this oblation be well made.

[These formulas are generally prescribed for re- petition during the performance of acamana or sipping of water in a specified way for ceremonious self- purification. This symbolic action consists in taking a very small quantity of water by the mouth which should not pass below the throat. These few drops of water are considered as an oblation made to the deities dwelling in the body; for all the gods dwell in man. Taittiriyasamhita IV. 4. 2 states ब्राह्मणो वै सर्वा देवता :- The brahmana is all the gods. This is explained by Manu, XII. 119 :- आत्मैव देवताः सर्वाः सर्वमात्मन्यवस्थितम्। आत्मा हि जनयत्येषां कर्मयोगं शरीरिणाम् ।। Though the mantra 67 is ritualistic in application as explained above, its true import is highly philoso- phical and spiritual as pointed out by Bhattabhās- kara. The drop of water represents the finite self. The fire in man into which it is offered stands for the Supreme Light, the Ground of all gods. The mantra, therefore, truly enunciates the refunding of the individual self into its source, the Supreme

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Self, or the realisation of the identity between the jīva and Is'vara when the adjuncts created by Ignorance are removed.] अकार्यकारयकीर्णी स्तेनो भ्रंणहा गुरुतल्पगः । वर्रुणोऽपामघ्मर्षणस्तस्मौत् पापात् प्रमुच्यते ॥ ६८॥ यः कश्चित् शास्त्रप्रतिषिद्धसेवी भग्नव्रतः स्तेन: वेदहन्ता अथवा गर्भनाशक: गुरुदारगामी वा भवति सः तस्मात् पापात् अनेन मन्त्रेण दग्धपापत्वात् प्रमुच्यते। यतः अपां स्वामी वरुणः अघमर्षणः, अर्थात् पापाभिभविता, तं मोचयति ॥

अकार्यकारी a transgressor of the scriptural conduct अवकीर्णी a recreant स्तेन: a thief भ्रूणहा a feticide, one who destroys the Veda by slaying its repository, the brahmana गुरुतल्पग: one who outrages the preceptor's honour तस्मात् from that पापात् from sin प्रमुच्यते is released. अपाम् of waters (स्वामो regent) वरुण: Varuna अघमर्षण: effacer of sin.

68. He who is a transgressor of the scriptural conduct, a recreant, a thief, a feticide or an outrager of his preceptor's honour is released from his sins; for Varuna, the regent - of waters and effacer of sins (absolves them from sins by the repetition of this mantra).

[This mantra is also employed for repetition during bath. According to the traditional codes avakirnin is one who gives up his vow of continence and

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bhrunahan is one who acts in a way detrimental to the preservation of the Veda. With the develop- ment of moral and religious susceptibilities in a reli- gious person through faith and practice, he comes to entertain a revulsion for all suspected sins which are possible in the society to which he belongs. He is afraid of their presence in some of his innumerable past births. He suspects them even in the present life. Further, being cognisant of the supreme purity of God whom he worships, the feeling of abasement often overtakes him and inclines him to consider himself an actual or a potential sinner. All his sins he expiates nevertheless through daily acts of purity such as the repetition of holy formulas like the present one, accompanied by prescribed acts like bath. The s'ästras have never given licence for unholy acts with provision for their future cancellation by rituals.]

रजोभूर्मिस्त्व मा५ रोदयस्व प्रवंदन्ति धीराः ॥ ६९ ॥

अहं रजसः अर्थात् पापकर्मफलानां भोगभूमिः। अतः हे यमदेव त्वं कर्मफलभूतया यातनया मां रोदयस्व। कर्मणां फलदातुः तव एतदुचितं इति धीरा: शास्त्रवेत्तार: प्रवदन्ति। वस्तुतः त्वं मां न रोदय किन्तु मद्गतं पापं विनाश्य मामनुगहाण इति प्रार्थयितुरभिप्रायः ॥

रजोभूमि: ground of sins (अहम् I) ; त्व (त्वम्) you माम् me रोदयस्व cause to weep धीरा: the wise प्रवदन्ति say.

69. I am the ground of sins. Therefore you cause me to weep. Wise men say (don't make

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me weep, but favour me by destroying my sins). [This formula also is expiatory and is repeated along with the previous one. The statement appears to be grammatically incomplete and so an inter- pretative translation is given supplementing the gap as the commentator has done. In the older version the third line of passage 66 of this section is transposed here with slight variation and that has helped Bhațțabhāskara and Sāyaņa to give a more jointed meaning for the passage. According to Sāyaņa it may be then construed thus; रजस; भूमि: अहं, त्वं मां रोदयस्व। यद्यपि एतत् तव उचितं तथापि ऋषयः एनं पुनन्तु, वसवः एनं पुनन्तु, वरुण: एनं पुनातु, अघमर्षण: एनं पुनातु इति धीराः मां अनुगह्नन्तः प्रवदन्ति। धीरे: अनुगहीतत्वात् ऋष्यादिभि: पूतं मां हे यमदेव त्वमपि मा बाधस्व किन्तु अनुगहाण ॥] आक्रौन्त्समुद्रः प्रथमे विधर्मञ्जनर्यन्प्रजा भुवनस्य राजी। वृर्षा पवित्रे अधि सानो अव्यें बुहत्सोमों वावृधे सुवान इन्दुः॥ सं उद्रवति अस्मात् विश्वं इति समुद्रः, अयं सर्वकारणभूतः देवः धर्मन् अर्थात् विश्वस्य धारणकुशले प्रथमे आद्ये उपादानात्मनि सर्वा: प्रजाः जनयन् वि आक्रान् अर्थात् विक्रामति-कार्यवर्गरूपेण तिष्ठति। भुवनस्य राजा वृषा अर्थात् कामानां वर्षयिता पवित्रे स्मर्तृणां पावने अव्ये अर्थात् अवनशीले, सानो सानौ, सर्वस्मादुच्छ्रिते प्रणवात्मनि अधि अर्थात् अधिष्ठातृत्वेन तिष्ठन् सोमः उमया परशक्त्या सहितः बृहत् अर्थात् भृशं वावृधे वर्धते। अथ अयं सुवानः अर्थात् विश्वमुत्पादयन् इन्दुः ईश्वरः भवति।।

104 MAHĀNĀRĀYAŅOPANIȘAD

अर्थान्तरं तु एवम्-समुद्रवत् परमानन्दस्वभावः विधर्मन् अर्थात् प्राणिनां पूर्वकर्मणां फलदानार्थ उद्धोधनकाले प्रथमे सृष्टयादौ प्रजाः जनयन् परमात्मा जगत् आक्रान् आक्रान्तवान्। भुवनस्य राजा स्वभक्तानां कामाभिवर्षणात् वृषा सः पवित्रे पुरुषार्थहेतुध्यानस्थानत्वात् अभ्यधिके ध्यातृणां पालनहेतुत्वात् अव्ये ब्रह्मविद्याधिष्ठात्र्या उमया सह वर्तमानस्य परमात्मनः स्थानभूते ब्रह्मावबोधयोग्यहृदयपुण्डरीकरूपे सानौ बृहत् वावृधे। अर्थात् हृदयस्थो जीवः सङ्कचितभावं त्यक्त्वा ब्रह्मस्वरूपेण वृद्धिं प्रातः । स च सोमः सुवानः जीवानां धर्माधर्मयोः प्रेरकः इन्दुवत् आह्लादहेतुश्च भवति।।

समुद्र: the sea, here Paramatman represented as such आक्रान् spreads over. प्रथमे first, in the beginning विधर्मन् at the fruiting time of the various meritorious actions प्रजा: creatures जनयन् generating भुवनस्य of the world राजा ruler वृषा munificent bestower (of desired objects) पवित्रे in the holy अधि superior सानो (सानौ) elevated place अव्ये protecting सोम: the Lord with Uma बृहत् infinite वावृधे increased. सुवान: impeller (of merit and demerit) इन्दु: lord, delightful like the moon.

70. The Supreme represented as the ocean has overflown to the whole creation. He has created at first creatures according to the deserts of their various past deeds. He is the ruler of the universe and the munificent giver of gifts to the devotees. He dwells together with Uma (His power giving spiritual illumi- nafion) in the hearts of devotees which are

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holier than other parts of their body (the seat of the Divine) and therefore superior and elevated like a peak and affording protection. The Jīva who is his abode grows to be infinite. He is the Lord who delights the individual souls by guiding according to their deeds and con- ferring on them fruits of their actions.

[This tristubh mantra is prescribed for repetition after bath. It is reproduced from the Samhita por- tion and a spiritual meaning is needed in this context. Therefore an explanatory rendering based on com- mentators is given here. Two possible interpreta- tions are given in Sanskrit according to two accepted commentators. The word sano is taken to stand for sanau and figuratively explained as heart. Avya comes from the root av to protect, which gives also the sacred syllable Om (avane sadhuh Om), Somah is explained in the light of the puranic conception of Umamahes'vara. The term Uma means knowledge in ancient Hittite and in some other central Asian languages. The Kenopanişad speaks of Umā haimavatī and S'rī Sankarācārya explains Umā in the context as sobhanatamā vidyā, the most splendid knowledge of Brahman appearing as the daughter of the Himalayas. The word Indu shares the same root with Indra and so may be an expression for the Lord also.]

106 MAHĀNĀRĀYAŅOPANIȘAD

द्वितीयोऽनुवाक: SECTION TWO

जातवेदसे सुनवाम सोममरातीयतो निदहाति वेदः । स नः पर्षदर्ति दुर्गाणि विश्वा नावेव सिन्धु दुरितात्यु्निः ॥१॥

नित्याविर्भूतज्ञानाय देवाय यागकाले वयं तदाराधनाय सोमाभिषवं करवाम। वेद: सर्ववेत्ता अभिः अथवा तद्देवसंबन्धि ज्ञानादिकं अस्माकं शत्रुत्वं इच्छतः नियमेन दहतु। किंच सः अग्रणी: अग्निदेव: अथवा दुर्गारूपः अग्निविशेष: अस्मान् नाविकः नावा सिन्धुं इव अतीत्य स्थितान् कृत्वा विश्वानि दुर्गाणि स्थानानि तारयित्वा पालयतु ; दुःखितानि सर्वाण्यपि भूतजातानि दुःखं अतीत्य स्थितान् कृत्वा पालयतु ॥

जातवेदसे to Jatavedas सोमम् the soma juice सुनवाम may we press out (for oblation). वेद: knowledge, Agni who is the repository of knowledge अरातीयतः those who are unfriendly to us निदहाति may burn, destroy. सः he नावा by a boat सिन्धुम् sea इव like नः us विश्वा (विश्वानि) all दुर्गाणि difficulties अति beyond पर्षत् (पालयतु) may protect. दुरिता (दुरितानि) wrongs (अपि. also) अति (having taken) beyond (पर्षत् may protect).

1. May we offer oblations of soma to Jāta- vedas. May the all-knowing One destroy what is unfriendly to us. May He, the Divine Fire that leads all, protect us by taking us across. all perils even as a captain takes the boat

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across the sea. May He also save us from all wrongs.

[This section reproduces the well known Durgā- sukta originally found scattered in the Rgveda and also in other Vedic contexts. This is prescribed for japa undertaken to ward off the difficulties that beset the path of life. Jatavedas, interpreted physi- cally as fire, stands for the all-knowing Divine Reality that is worshipped with the Vedic rituals. As Fire He is worshipped in the soma sacrifices with the oblation of soma juice. Bhattabhasakra points out that the devotee's petition to the Lord worshipped in the somayaga for destroying his ene- mies includes not only the destruction of the hostile agencies outside him but also his internal enemies namely the passions and impulses which act enemi- cally when he progresses towards his goal. Further, the sea of troubles which he expects to cross through the grace of Agni includes every wrong, suffering and difficulty incidental to a man's mundane life. The words veda and vedas in this stanza stand for one who knows everything i.e. the Divine Fire. The word agnih is analysed as agram nayati agranī, that is to say he who leads one to higher levels-the Divinity dwelling as the Self of all creatures. The verb parsad expresses protection according to Bhattabhaskara and destruction according to Sayana. It is derived from the root pr to protect or to fulfil. This stanza is the same as Rgveda I. 99. 1.]

108 MAHĀNĀRĀYAŅOPANIȘAD

तामुग्निवर्णा त्पसा ज्वलन्तीं वैरोचनीं कर्मफलेषु जुष्टाम्। दुर्गा देवी५ शरंणमहं प्रपंद्े सुतरंसि तरसे नमः ॥२॥

ज्योतीरूपां तपस्सामर्थ्येन दीप्यमानां विविधरोचनस्य अर्थात् नानारूपेण आविर्भवतः देवस्य स्वभूतां परप्रकृतिरूपां कर्मसु तत्फलेषु च सामर्थ्या- धायकत्वेन स्थितां तां दुर्गा देवीं अहं शरणं प्रपद्ये। हे सुतरसि तरस्विनि तरणकुशले त्वमेव अस्मान् संसारगर्तात् सुष्ट तारयसि। तस्यै तुभ्यं नमः अस्तु॥

अगनिवर्णाम् fiery in lustre तपसा through the power of ardency ज्वलन्तीम् radiating वैरोचनीम् belonging to him who shines variously through manifestations कर्मफलेषु in acts and their fruits gery remaining as the pro- ductive power, sought ताम् that दुगा देवीम् The Goddess Durga अहम् I शरणं प्रपद्ये take refuge in. हे तरसे (तरस्विनि) efficacious in taking across सु well तरसि (तारयसि) thou takest (us) across. (तुभ्यम् to you) नमः salutation. 2. . I take refuge in Her, the Goddess Durgā, who is fiery in lustre and radiant with ardency, who is the Power belonging to the Supreme who manifests Himself manifoldly, who is the Power residing in actions and their fruits rendering them efficacious (or the Power that is supplicated to by the devotees for the frui- tion of their work). O Thou Goddess skilled in saving, Thou takest us across difficulties excellently well. Our salutations to Thee.

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[In this stanza we get a clear reference of Durga the Goddess, according to Sayana. The word Durgā literally means inaccessible (दुःखेन गन्तुं शक्या). In the previous stanza the same word in neuter was taken in the sense of a diffiicult place or difficulty. In this one the word is in the feminine form as Durga, the name of the Goddess. Durga is, therefore, the Deity who re- moves difficulties from the path of Her votaries. According to the Vedic tradition a particular sacrificial fire consecrated for the worship of the Divine is called Durga and by extension the word applies also to the power of creative and evolutionary energy which is associated with fire in many Vedic stanzas pertaining to Agni. It is, therefore, difficult to separate the conception of Durga and fire conceived as the uni- versal energy in this sukta. The predominant idea here, however, is that the Supreme represented as Durgadevī is the saviour of man in his troubles of mundane life and bestower of the highest bliss. This idea is fully developed in puranic works dealing with the deeds and worship of Durga, the Divine Mother of the Universe.]

अग्ने त्वे परया नव्यों अम्मान् स्वुस्तिभिरति दुर्गाणि विश्वी। पूश्च पृथ्वी बंहुला ने उर्वी भवो तोकाय तनयाय शंयोः ॥३॥

हे अग्ने नव्यः स्तोतव्यः अथवा जरामरणराहित्यात् सर्वदा नूतनः त्वं अस्मान् स्वस्तिमि: क्षेमकारिभि: उपायेः अथवा श्रेयोविशेषः फले: युक्त: सन् सर्वाणि अपि दुर्गाणि आपत्स्थानानि अथवा पापानि अतिशयेन

110 MAHĀNĀRĀYAŅOPANIȘAD लङ्गयित्वा संसारस्य परतीरं प्रापय। अस्माकं पूः निवासाय नगरी पृथ्वी च विस्तीर्णा भवतु। सस्यादिनिष्पादनयोग्या उर्वी च बहुला भवतु। किंच त्वं तोकाय अस्मदपत्याय तदीयतनयाय च शंयो: सुखस्य योजयिता दुःखस्य वियोगहेतुः च भव ॥ हे अग्ने O Fire नव्य: worthy of praise त्वम् thou अस्मान् us स्वस्तिभि: through happy means विश्वा (विश्वानि) all दुर्गाणि difficulties अति (taking) beyond पारया (पारय) take to the other shore. न: our पू: home town पृथ्वी land (भवतु be). उर्वी the plot of earth बहुला ample च and (भवतु be). तोकाय for children तनयाय for (their) children (च and) शंयो: joiner of happiness भवा (भव) be. 3. O Fire, thou art worthy of praise. With happy methods take us beyond all difficulties. May our home town and home land become ex- tensive and may the plot of earth (for growing the crops) also be ample. Further be thou pleased to join our children and their children with joy. [Agni here stands for the same Deity mentioned in the above stanza. The words toka and tanaya, though in singular, are taken in generic plural. The term samyoh is a combination of s'am joy reaching upto the highest bliss and yoh expressing the sense of mixing or joining. This stanza is the same as Taittirīyasamhitā I. 1. 14. 12 where Sāyaņa takes tanaya as daughter. See also Rgveda I. 189. 2 and Taittirīyabrāhmaņa II. 8. 2 for this stanza.]

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विश्वानि नो दुर्गहां जातवेदः सिन्धुं न नावा दुरितातिपर्षि। अग्ने अत्निवन्मनंसा गृणानौडस्माके बोध्यविता तुनूनौम् ॥४॥ हे जातवेद: दुर्गहा सर्वापदां अपहन्ता त्वं सर्वाणि दुरितानि नावा सिन्धुं इव अस्मान् अतीत्य स्थितान् कृत्वा पालयसि। हे अग्ने अत्रि: यथा सर्वभूतानां सदा भद्रमिच्छन् मनसा आशासन् आस्ते तथा त्वमपि अस्माकं तनूनां रक्षिता भूत्वा बोधि जागरूको भव ॥ हे जातवेद: O Jatavedas दुर्गहा destroyer of difficulties (त्वम् thou) विश्वानि entire दुरिता (दुरितानि) evils, sins नावा by a boat सिन्धुम् sea न (इव) analogously नः us अतिपर्षि takest beyond and protectest. अग्र O Fire, अत्रिवत् similar to Atri मनसा mentally गृणान: repeating अस्माकम् our तनूनाम् of selves, of bodies अविता guard, protector बोधि be conscious. 4. O Jātavedas, Thou who art the destroyer of all sins takest us beyond all troubles and protectest us just as one is taken across the sea by a boat. O Fire, guard our bodies and be mindful (of its safety) like the sage Atri who always repeats mentally ('May everyone be whole and happy'). [This stanza is found in Rgveda V. 4. 9 and also in Taittirīyabrāhmaņa II. 4. 1, where Sāyaņa takes durgahā as dușpariharāņi, an adjective qualifying duritāni. The third line of the stanza is thus explained अत्रिणा महर्षिणा चतूरात्रे कर्मणि यथा स्तूयसे तथा

112 MAHĀNĀRĀYAŅOPANIȘAD अस्माभि: मनसा स्तूयमान: अस्माकं तनूनां रक्षको भूत्वास्मन्भक्तिं बुध्यस्व ।-Be a protector to us and recognize our devotion to thee; for we are hymning to thee mentally as Atri the sage did during his performance of the Caturatra sacrifice. Sayana has here in the Upanisad commentary the following note on Atrivat. There was a great sage who had attained supreme illumination and freedom-in-life and so was known as Atri, that is to say, one who is free from triple miseries. Goodwill and compassion for all created beings constitute the chief character trait of such a sage. Therefore people had always observed Atri in a state of mind in which he was constantly remember- ing in his prayers peace and safety for all creatures. He became a byword for universal compassion. There is a variant reading bhūtvavitā as the sub- stitute for bodhyavitā in which case the construction तनूनां अविता भूतु (भवतु) makes the meaning easy. The Rgvedic text has namasā in the place of manasā which is explained by Sāyana : with hymns-stotras.] पृतनाजित सहमानमुग्रमुझिए हुंवेम पर्मात्सधस्थौत्। स नंः पर्षवरति दुर्गाणि विश्वा क्षार्मद्देवो अति दुरितात्युन्निः॥५॥ उत्कृष्टात् सहस्थानात् परसेनाजेतारं, शत्रून् अभिभवन्तं, भीतिहेतुं, अगनिं आह्वयाम ; अथवा तस्मिन् स्थाने स्थितं ध्यायाम । अस्माभिराहूतः स: अग्रगण्य: अग्निदेव: अस्मान् क्षामत् (अर्थात् क्षयशोलं वस्तु) अतीत्य स्थितान् कृत्वा विश्वानि दुर्गाणि अतीत्य स्थितान् कृत्वा दुरितानि च अतीत्य स्थितान् कृत्वा पालयतु ।

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परमात् सधस्थात् from the highest place of assembly पृतनाजितम् vanquisher of enemy's hosts सहमानम् charger (of enemies) उग्रम् fierce अग्निम् Fire हुवेम (आह्वयाम) invoke, meditate upon. सः that देव: God अगनि: Fire विश्वा (विश्वानि) all दुर्गाणि difficulties अति beyond क्षामत् perishable अति beyond दुरिता (दुरितानि) wrongs अति beyond नः us पर्षत् may protect.

5. We invoke from the highest place of assembly the Fire-God who is the leader of all, who is the charger and vanquisher of the hosts of enemies, and who is fierce. May He, the Fire-God take us across all our difficulties and wrongs and all that is perishable, and protect us.

[The root ksai expressing the idea of decrease or diminution gives the usual participle form kşāmaḥ. But here in the Vedic form it is found as kşāmat and Bhattabhāskara takes it to stand for the decreasing and perishing phenomenal reality beyond which lies the imperishable Supreme Reality. Sāyana, on the other hand, takes the word to be akin to kşāmyat meaning condoning the offences and construes it as an adjective qualifying agni. Bhattabhāskara following a philosophical trend of interpretation holds that Agni here is the first and the foremost Principle which dominates the universal categories and which is meditated in the highest place or invoked from there by mundane worshippers.] 8

114 MAHĀNĀRĀYAŅOPANIȘAD प्रत्नोषि' कमीडयो अध्वरेषुं सनाच्च होता नव्यंश्र सत्सि । स्वां चौझे ततुवें पिप्रयस्वास्मभ्यं च सौभगमारयजस्व ॥ ६ ॥ हे असे त्वं यज्ञेषु स्वर्गात्मकं सुखं प्रतनोषि। अध्वरेषु ईड्यः त्वं पुरातन: देवो होता नव्यः मानुषश्च होता भत्वा यागदेशे सत्सि अर्थात् सीदसि। अतः हे अग्ने त्वं आत्मीयतनुस्थानीयान् जीवरूपान् अस्मान् पिप्रयस्व तर्पय। ततश्र अस्मभ्यं निवृत्तसमस्तदुःखं त्वदीयतनूचितं शोभन- भाग्यं आयजस्व सर्वतो देहि॥

अध्वरेषु in sacrifices ईड्य: lauded कमू heavenly bliss प्रत्नोषि (प्रतनोषि) thou enlargest. सनात् ancient च and नव्य: recent च and होता sacrificer (भत्वा having become) अध्वरेषु in the sacrificial places सत्सि (सीदसि) thou abidest. हे अम्न O thou Divine Fire स्वाम् thine own तनुवम् (तनुम्) self, form च and पिप्रयस्व be pleased to make happy. अस्मभ्यम् for us सौभगम् good fortune आयजस्व grant from all sides and. 6. Thou who art lauded in sacrifices in- creasest our happiness. Thou abidest in the form of sacrificers, ancient and recent, in the places of sacrifice. O Fire, be thou pleased to make (us) happy (who are) thine own selves. Further grant us from all sides good fortune. [The above rendering is based on Bhattabhāskara who takes the words sanat and navya as standing respectively for ancient and recent sacrificers i.e.

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gods and men. Further according to him svam tanuvam stands for the universe represented as the body of God and also the individual souls in the universe who are but different abodes of the Divine Spirit. The second line consequently is an entreaty of the soul to God to grant those values which will elevate it to the divine state. Sāyaņa's interpreta- tion is purely ritualistic. According to him sanat means giver of the results of actions and navyah worthy of praise. The fourth foot is thus interpret- ed by him: O Fire, nourish your own body with the oblations offered by us. This stanza is found at Rgveda VIII. 11. 10 with the variant pratno hi.] गोभिर्जुष्टमयुजो निर्षिक्तं तर्वेन्द्र विष्णोरनुसंचरेम। नार्केस्य पृष्ठमभि संवसानो वैष्णवीं लोक इह मादयन्ताम्।।७।

हे इन्द्र, वयं अयुजः अर्थात् पापदुःखादिभिरयुक्तस्य विष्णोः व्यापकस्य तव भृत्याः सन्तः त्वां गोभि: जुष्टं अमृतधाराभिः निषिक्तं सौभाग्यमुद्दिश्य अनुसंचरेम परिचरेम। किंच नाकस्य पृष्ठं अभि संवसाना: देवाः वैष्णवीं भक्तिं कुर्वाणं मां इहलोके वाञ्छितप्रदानेन मादयन्तां हर्षयन्तु ॥ हे इन्द्र O Lord, अयुज: not united (with sin and sorrow) विष्णोः all pervading तव thy (भृत्या: servants सन्त: being) गोभि: with cattle जुष्टम् delightful (अमृतधाराभि: with currents of immortal bliss) निषिक्तम् flooded (सौभाग्यम् good fortune उद्दिश्य intending) अनुसंचरेम may we follow. नाकस्य of heaven पृष्ठम् top अभि everywhere संवसान: (for संवसाना:) dwelling (देवाः gods) वैष्णवीमू of

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Visnu (भक्तिम् loving adoration कुर्वाणम् practising मामू me) इह here लोके in the world मादयन्ताम् may delight (by granting my desire). 7. O Lord, Thou art unconnected (with sin and sorrow) and thou pervadest (all sacrifices). (Desirous of good fortune) comprising in cattle and overflowing (with the current of immortal bliss) may we serve Thee without break. May the gods who dwell in the highest region of heaven delight me-(practising loving ado- ration) for Visnu-here on the earth by granting my wish. [This stanza is not included in the shorter version commented on by Bhattabhāskara and Sāyaņa.]

तृतीयोऽनुवाक: SECTION THREE भूरन्नंमझनये पृथिव्यै स्वाहा, भुवोऽन्नै वायवेऽन्तरिक्षाय स्वाहा, सुवरन्नंमादित्यायं दिवे स्वाहा, भूर्भुवस्सुवरन्तं चन्द्रमसे दिग्भ्यः खाहा, नमों देवेभ्यः स्वधा पितृभ्यो भूर्मुवः सुवरन्नमोम् ॥ १ ॥ भू: पृथिव्यधिष्ठानदेवता मह्यमन्नं ददातु। तदर्थ चरुरूपं अन्नं अहं पृथिव्यधिष्ठिताय अग्नये अग्न्यधिष्ठात्यै पृथिव्यै च स्वाहाकारेण अऔ्नौ

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प्रक्षिपामि। एवं भुवरधिष्ठानदेवता मह्यमन्नं ददातु। तदर्थ अहं अन्त- रिक्षाधिष्ठिताय वायवे वाय्वधिष्ठानाय अन्तरिक्षाय च स्वाहाकारेण हविर्जुहोमि। एवं सुवरधिष्ठानदेवता मह्यमन्नं ददातु। तदर्थ सुवरधिष्ठिताय आदित्याय आदित्याधिष्ठितायै दिवे च स्वाहापूर्वकं हविर्जुहोमि। भूर्भुवरसुव- देवताः संभूय मह्यमन्नं दद्युः । चन्द्रमसे दिगधिष्ठिताय दिग्भ्यश्च स्वाहा- पूर्वकं हविर्जुहोमि। देवान् नमस्कारेण उपतिष्ठामि। पितृन् स्वधया उपचरामि। भूर्भुवरसुवर्देवताः प्रार्थितमन्नं दातुं ओं इत्यङ्गीकुर्वन्तु ॥

1. (May the Deity) Earth (grant me) food. For that I make oblation to Fire and Earth. Hail! (May the Deity of) Atmosphere (grant me) food. For that I make oblation to Air and Atmosphere. Hail! (May the Diety of) Heaven (grant me) food. For that I make obla- tion to the Sun and Heaven. Hail! (May the Deities of) Earth, Atmosphere and Heaven (grant me) food. For that I make oblation to the Moon and the Quarters. Hail! Salutation to Gods! Svadhā (reverence) to Manes! (May the Deities of) Earth, Atmosphere and Heaven {assent to my desire with the utterance of) Om (and grant me) food.

[In these formulas and similar ones that follow the word-for-word meaning is not printed. It can be easily traced from the spaced texts and the English rendering subjoined to them. Moreover the words are often repeated, so much so their full reproduction

118 MAHĀNĀRĀYAŅOPANIȘAD

in the word-for-word form will increase the type page without corresponding special advantage. This section gives the necessary mantras employed for uttering while the institutor of the sacrifice who wishes an increase of food offers oblations into the consecrated fire for that purpose. The syllables bhuh, bhuvah, and suvah are called mahāvyāhrti-s representing terrestrial, atmospheric and heavenly regions. The Chāndogya Upanisad (4. 17.1-3) says. that through contemplation Prajpati extracted from fire, air and sun the three Vedas Rk, Yajus and Sama respectively, and from these Vedas in the same order he again extracted the three vyahrti-s, bhuh, bhuvah and suvah. So these three syllables are the quin- tessence of the three worlds and the three Vedas. They represent the Supreme. It is also stated there that the Prajapati in the beginning created the three regions uttering those three syllables. The word svāha is an indeclinable word which terminates a formula used for offering oblations and it implies joyful and complete surrender of what is offered to the Deity in the sacrifice. The word namah again is a word of salutation which expresses complete self-surrender to the object of worship indicated by mental attitude, oral expression and physical action. Salutation with namah is often considered an act of worship complete in itself. The term svadhā is reserved for the expression of a person's reverence to his departed ancestors while he makes oblations. to them. Bhattabhāskara interprets praņava uttered

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at the end of this mantra as a recognition by the worshipper of his true nature-'I am that Brahman expressed by the syllable Om'. The same author derives the pranava from the root av to protect- avane sadhuh-Om. The Grhyasūtras give the parti- cular contexts where these mantras are used in the course of the homa or burnt offering.]

चतुर्थोऽनुवाक: SECTION FOUR

भूरगनयें पृथिव्यै स्वाहा, भुवो वायवेऽन्तरिक्षाय स्वाहा, सुवरादित्यायं दिवे स्वाहा, भूर्भुवम्सुवंश्चन्द्रमसे दिग्भ्यः स्वाहा, नमो देवेभ्यः स्वुधा पितृभ्यो भूर्भुवः सुवरग्न ओम् ॥१॥ भूरिति महाव्याहृत्या प्रतिपादिताय ब्रह्मणे तत्सृष्टाय अगये तद- धीनस्थित्यै पृथिव्यै च इदं आज्यं अन्नं वा सुहुतमस्तु। तानहं तर्पयामि। भुवरिति महाव्याहत्या प्रतिपादिताय ब्रह्मणे तत्सृष्टाय वायवे तदधीनस्थिति- काय अन्तरिक्षाय च इदं आज्यं अन्नं वा सुहुतमस्तु। सुवरिति महाव्याहृत्या प्रतिपादिताय ब्रह्मणे तत्सृष्टाय आदित्याय तदधीनस्थित्यै दिवे च इदं आज्यं अन्नं वा सुहुतमस्तु। व्याहृतित्रयप्रतिपादिताय ब्रह्मणे तत्सृष्टाय चन्द्रमसे दिग्भ्यः च इदं अन्नें आज्यं वा सुहुतमस्तु। लोकत्रयवासिभ्यो देवेभ्यो नमः । पितृभ्यः स्वधा अस्तु। भू: भुवः सुवरिति व्याहृतित्रया- विभागावस्थं प्रणववाच्यं परं ब्रह्म अहमस्मि। हे अग्ने त्वमपि मत्प्रार्थितं ओं इति कर्तु अङ्गीकुरु। 1. Hail! I offer this oblation to Brah- man who is expressed by the first vyahrti, to,

120 MAHĀNĀRĀYAŅOPANIȘAD Fire created by Him and to the Earth dependent on Him. Hail ! I offer this oblation to Brah- man who is expressed by the second vyahrti, to the Air created by Him and to the Atmosphere dependent on Him. Hail! I offer this oblation to Brahman who is expressed by the third vyahrti, to the Sun created by Him and to Heaven dependent on Him. Hail! I offer this oblation to Brahman who is expressed by the vyahrtis, bhuh, bhuvah and suvah, to the Moon created by Him and to the Quarters. Salutation to the gods dwelling in all the regions ! Rever- ence to the departed ancestors! I am that Brahman expressed by Om in unity and also expressed by the three vyahrtis in His threefold aspect. O Divine Fire, assent to my prayer. [This section and the immediately preceding one are mutually transposed in the shorter version. The mantras given here are used in the specific rite called mahāvyāhrtihoma. A sage called Nārāyaņa is sup- posed to be the 'seer' of this section. It is accord- ingly designated as Nārāyaņīya. Bhattabhāskara states that its purpose is Brahmopāsanā, worship of the Supreme, and thereby expiation of all common sins. The translation given above has been made partly exegetical to make this purpose clear. The supreme object of adoration here is Brahman. But oblations are offered to Him through His cosmic

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expressions-Earth, Air, Sky, Fire, Wind, Sun, Moon, Quarters, Gods and Manes. The worshipper finally unites the part with the whole and considers himself Brahman, the ground of all that exists, and thereby secures the highest mental purity.]

पञ्चमोऽनुवाक: SECTION FIVE

भूरग्नयें च पृथिध्यै चं महते च स्वाहा, भुवो वायवें चान्तरिक्षाय च महते च स्वाहा, सुर्वरादित्याय च दिवे चं महते च स्वाहा, भर्भुवस्सुवश्चन्द्रमसे च नक्षत्रेम्यश्च दिग्भ्यश्च महते च स्वाहा, नमों देवेभ्यः स्वुधा पितृभ्यो भूर्मुवः सुवर्महरोम् ॥ १ ॥

महते पूज्याय सर्वदेवसमष्टिरूपाय देवाय हिरण्यगर्भाय अथवा परब्रह्मणे तदीयसेवकरूपेभ्यः व्यष्टिरूपेभ्यः भूः अगनिः पृथिवी इत्यभिधानेभ्यः देवेभ्यः च सुहुतमस्तु। एवं समष्टिरूपाय महते हिरण्यगर्भाय भुवः वायुः अन्तरिक्षं इत्यभिधानेभ्यः व्यष्टिरूपेभ्यः देवेभ्यः च सुहुतमस्तु। समष्टि- रूपाय महते हिरण्यगर्भाय सुवः आदित्यः दिवः इत्यभिधानेभ्यः देवेभ्यः च सुहुतमस्तु। समष्टिरूपाय महते हिरण्यगर्भाय भू: भुवः सुवः चन्द्रमाः नक्षत्राणि दिशः इत्यमिधानेभ्यो व्यष्टिभ्यश्च सुहुतमस्तु। देवेभ्यः नमः अस्तु। पितृभ्यः स्वधा अस्तु। भू: भुवः सुवः इति व्यष्टित्रितयस्य आत्म- भूतं महःशब्दप्रतिपादं प्रणवप्रतिपाद्ं च वस्तु अहमस्मि॥

122 MAHĀNĀRĀYAŅOPANIȘAD

1. Hail! I offer this oblation to the adorable Supreme who is the All and to His parts, the Deities, Bhuh, Fire and Earth. Hail ! I offer this. oblation to the adorable Supreme who is All and to His parts, Bhuvah, Air and Atmosphere. Hail! I offer this oblation to the adorable Supreme who is All and to His parts, Suvah, the Sun and Heaven. Hail ! I offer this oblation to the adorable Supreme who is All and to His parts, Bhuh, Bhuvah, Suvah, the Moon, the Asterisms and the Quarters. Salutation to Gods ! Reverence to Manes ! I am that Supreme Reality expressed by the syllable Om and the three Vyahrtis, Bhuh, Bhuvah and Suvah. May I attain the Supreme !

[This section gives the mantras to be repeated by one who offers oblations into the consecrated fire desirous of getting eminence. The word mahat in the text stands for He who is greatest and most worthy of worship, namely, the Supreme Divinity, who is the ground of all other gods, and to whom they are all related as parts to the whole and servants to the master. One of the central principles of religion is that the worshipper comes by the qualities. of that object of worship upon which he meditates within himself. The Durgsaptasati rightly puts in the mouths of the hymning Gods त्वामाश्रिता ह्याश्रयतां yulfa-those who seek support in Thee become the

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support of others. Those who worship the Most High themselves become eminent in the world.]

षष्ठोऽनुवाक: SECTION SIX

पाहि नो अन्न एनंसे स्वाहा, पाहि नो विश्ववेदसे स्वाहा, यज्ञं पाहि विभावसो स्वाहा, सर्व पाहि शतक्रंतो स्वाहा ॥१॥

हे अन्ने अस्मान् एनसः अर्थात् ज्ञानप्रतिबन्धकात् पापात् रक्ष। तुभ्यं इदं सुहुतमस्तु। विश्ववेदसे अर्थात् संपूर्णतत्त्वज्ञानसिद्धयर्थ तत्साधन- सम्पादनेन अस्मान् पालय। तदर्थ तुभ्यं इदं सुहुतमस्तु। हे विभावसो विशिष्टप्रभाधन, ज्ञानात्मकं अथवा विविदिषाहेतुत्वेन अस्माभि: अनुष्ठीय- मानं यज्ञं निर्विन्नेन समाततिं नीत्वा पालय। तदर्थ तुभ्यं इदं सुहुतमस्तु। हे शतक्रतो विचित्रानन्तकर्मन् अथवा बहुयागनिष्पादयितः अझ्ने अस्मदीयं गुरुशास्त्रादिकं ज्ञानसाधनं उपासनाकर्म च निर्विन्नेन परिसमातिं नीत्वा अस्मान् पालय। तदर्थ तुभ्यं इदं सुहुतमस्तु॥

1. O Fire, preserve us from sin. Hail! Preserve us so that we may attain full knowledge. Hail! O Resplendent One, preserve our sacrificial acts. Hail! O S'atakratu, pre- serve everything (that belongs to us). Hail!

[Having recited the formulas meant for the re- moval of general sins in the previous three sections, this section particularly presents the mantras meant for offering oblations into the consecrated fire. These

124 MAHĀNĀRĀYANOPANIȘAD

mantras remove the obstacles in the way of final illumination-the goal of the best religions seeker. The word enas in the first line of the text appears in the dative and it cannot be construed with pāhi; so it should be considered as an ablative for the purpose of syntax. The meaning of the term is sin or impurity ; and here, Sayana points out that it stands for what- ever comes in the way of divine illumination and liberation from the transmigratory existence. The word viswvavedas is interpreted as complete know- ledge and its aids for which the seeker of liberation earnestly prays. By analysis the word vi + bha + vasu gives the meaning he who possesses the wealth of outstanding splendour-the Supreme in whose light everything else shines. According to Bhattabhās- kara, yajna in the line consists of knowledge of God; and according to Sayana, it means the sacrificial worship which paves the way to divine knowledge. So also the term satakratu according to the former means one who works in manifold and various ways and according to the latter, the consecrated fire necessary for hundreds of sacrifices. Both agree in interpreting sarvam in the last line to convey the idea of accessories for the generation of final illumi- nation such as a preceptor, scriptures and worship.]

सप्तमोऽनुवाक: SECTION SEVEN

पाहि नो अग्न एकया, पाहचुंत द्वितीयया, पाह्यूजैं तृतीयया, पाहि गीर्भिश्वंतसभिर्वसो स्वाहाँ ।। १ ॥

SECTION SEVEN 125

हे अग्ने, हे वसो जगन्निवासहेतो, त्वं ऋग्वेदलक्षणया एकया गिरा अभिष्टतः सन् अस्मान् पाहि स्वाहा। उत यजुर्वेदरूपया द्वितीयया गिरा अभिष्टतः सन् अस्मान् पाहि स्वाहा। किंच सामवेदात्मिकया तृतीयया गिरा अभिष्टतः सन् अस्मदीयं ऊर्ज अर्थात् अन्नं अन्नरसं च पाहि स्वाहा। अपि च चतुर्वेदरूपाभि: चतसृभि: गीर्भि: अभिष्टतः सन् अस्मान् पाहि स्वाहा ॥

हे अमे O Divine Fire हे वसो O thou settler (of the universe) एकया by the first, i.e. Rgveda (अभिष्टतः सन् being praised) नः us पाहि protect. उत further द्वितीयया by the second, i.e. Yajurveda (अभिष्टतः सन् being praised) पाहि protect. तृतीयया by the third, i.e. Sama- veda (अभिष्टनः सन् being praised) ऊर्जम् food, the strengthening essence of food पाहि protect. चतसृभि: गीर्भि: by the four (kinds of utterances contained in) the Vedas-(अभिष्टनः सन् being praised) पाहि protect स्वाहा hail.

1. O Divine Fire, O settler of all creatures, being praised by the hymns of the first Veda be gracious to protect us. Hail! Further, being praised by the hymns of the second Veda be gracious to protect us. Hail! Being praised by the hymns of the third Veda be gracious to protect our food and strengthening essence of it. Hail! Being praised by the hymns of the four Vedas be gracious to protect us. Hail!

126 MAHĀNĀRĀYAŅOPANIȘAD [This mantra is absent in the shorter version. It contains four formulas for offering oblations into the consecrated fire for the attainment of illumination and so may be considered an additament to the previous mantra.]

अष्टमोऽनुवाक: SECTION EIGHT यश्छन्दसामृषुभो विश्वरूपुश्छन्दौम्यशछन्दा५ स्याविवेशं। सताY शिक्यः प्रोवाचौपनिषदिन्द्रो ज्येष्ठ ईन्द्रियायु ऋर्षिभ्यो नमों देवेभ्यः स्वुधा पितृभ्यो भर्भुवस्सुवश्छन्द ओम् ॥ १ ॥ य: मन्त्राणां प्रधानभूतः सर्वजगदात्मकः अथवा वेदेतिहासपुराणवाङ्मय- रूप:, य: वेदसारत्वेन प्रजापते: छन्दोभ्यः प्रतिबभौ, यच्च पुनः विभक्तात्मा गायत्र्यादीनि छन्दांसि आविवेश अर्थात् वेदादित्वात् मन्त्रेषु प्रथमं प्रयुज्यमान: स्थितः, यः ज्येष्ठः प्रशस्यतमः, यश्च सतां शक्तिहेतुः अथवा उपासकैः प्राप्तुं शक्यः सः प्रणवरूपी परमैश्वर्ययुक्तः परमात्मा इन्द्रः उपनिषत्प्रतिपाद्यो भूत्ा 'व्याहृतित्रयात्मा ओङ्कार एव उपासितव्यः' इति इन्द्रियाय अर्थात् ज्ञानसामर्थ्यप्रातये ऋषिभ्यः अन्तर्मुखेभ्यो जिज्ञासुभ्यः प्रोवाच। अत एव हेतोः ज्ञानप्रतिबन्धनिवारणार्थ अहं देवान् नमस्करोमि। पितृन् स्वधया परिचरामि। लोकत्यावस्थितान् देवान् प्राम्नोमि। य: he who छन्दसाम् of the Vedas ऋष्भ: most excellent विश्वरूप: embodying the whole universe or all know- ledge छन्दोभ्य: from the Vedas (प्रादुर्भूत: emerged) छन्दांसि the collection of mantras in gayatri and other

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metres आविवेश entered ज्येष्ठः supreme, first in causal link सताम् for the good शिक्य: (शक्य:) possible of attain- ment, source of strength (H: he) : supreme Lord ऋषिभ्य: to the seers seeking the Divine Reality इन्द्रियाय for the attainment of the power of knowledge उपनिषत् being the subject matter of the Upanisad nqrq taught, देवेभ्यः to gods नमः salutation. पितृभ्य: to manes स्वधा reverence. भू: भुवः सुवः the three vyabrtis छन्दः the Vedas ओम् pranava (भवति is.) 1. The Supreme Being, Indra, who is the most excellent pranava taught in the Vedas, who ensouls the entire universe, who leads the collection of Vedic utterances in gāyatrī and other metres standing in their beginning, who is capable of being attained by the worshippers and who is the first in the causal link, taught the contemplative sages the sacred wisdom of the Upanisad, Himself being the subject-matter of them, in order to strengthen them with the power of knowledge. I salute the gods for re- moving the obstacles in my path to illumination. For the same I also reverence the Manes. The triple regions of Bhuh, Bhuvah and Suvah and the entire Veda are comprised in Om. [This passage embodies the mantra prescribed for japa to be performed by a person who seeks divine wisdom. That the syllable Om is the quintessence

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of the Vedas, that it is omniform and that it confers many spiritual values to the worshipper are decla- rations found in the beginning of the Taittiriya, the Katha, Prasna, Chāndogya, and other Upanișads in various contexts. The word sikya is a Vedic varia- tion for sakya. The term chandah at the end is omitted in the shorter version. The term upanisad occurring in this mantra is interpreted both as sub- ject and as object by turns. In the first case Indra, the supreme One, is taken as identical with upanişad -the subject-matter taught in the Upanisads. In the second case Indra is taken as the subject and upanişad, though found in the nominative case, is taken to be in sense accusative. In this case it - stands for pranava which is the essence of the three vyāhrti-s.]

नवमोऽनुवाक: SECTION NINE

नमो ब्रह्मणे धारणें मे अस्त्व्निराकरणं धारयिता भूयासं कणैयोः श्रुतं मा च्योढूं ममामुष्य ओम् ॥ १॥

जगत्कारणाय परस्मै ब्रह्मणे मम प्रह्वीभावः अस्तु। तन्भ्रावापत्त्यर्थ ऐकाय्यं मे अस्तु। अहं अनिराकरणं अर्थात् अबाधितप्रतिष्ठं (विस्मरणं यथा न भवति तथा) तादृशधारणायाः कर्ता भूयासम्। तत्परिपन्थीभूतानि हे इन्द्रियाणि, कर्मादिभिः श्रवणादिद्वारा युष्माभि: इतः पूर्व स्वस्वविषयाः अनुभूताः। इदानीं यूयं अमुष्य अर्थात् ब्रह्मीभूतस्य मम मा च्योदूं च्युतानि भूत। ओम् ॥

SECTION NINE 129

ब्रह्मणे to Brahman नमः prostration. मे for me धारणम् concentration of thought अस्तु be. अनिराकरणम् without distraction धारयिता one who practises concen- tration of thought भयासम् may I be. कर्णयो: with the ears श्रुतम् what has been heard. अमुष्य of such and such मम mine मा not च्योद्वम् fail. ओम् Om.

1. My salutations to the Supreme. May I concentrate my thoughts upon Him (in order that I may be united with Him). May I become one practising concentration of thought with- out distraction. I have heard enough with my ears (and perceived pleasurable objects through other senses). O my senses, do not fail me now (but settle yourselves in the Supreme Brahman with whom I wish to unite myself through the meditation of) Om.

[This is a mantra prescribed for the japa that is to be undertaken by one who wishes to practise unfail- ing remembrance of God after completing the study of the Vedas. I have rendered into English the thoughts contained in it according to Bhattabhās- kara's interpretation. He takes dhāraņa in the Pātañjala sense and karnayoh srutam indicative of the enjoyment of pleasures through all the senses. According to Sayana the prayer is addressed to God, the Creator of the universe, for the gift of the power of retaining and recalling the Vedic lore learned through memoriter by hearing from the teacher. 9

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The meaning of the word dharana, in that case, must be a powerful memory. Traditionally the formula is, therefore, uttered at the close of Vedic recitals.]

दशमोऽनुवाक: SECTION TEN ऋुतं तपेः सत्यं तपः श्रुतं तपेः शान्तं तपो दमुस्तपः शमस्तपो दानं तपो यज्ञं तपो भूर्भुवः सुवर्रह्मैनदुपास्वैतत्तपंः ॥ ऋतं करणैः यथासङ्कल्पिताचरणं अथवा मनसा यथार्थवस्तुचिन्तनम्। सत्यं वाचा यथार्थभाषणम्। श्रुतं वेदार्थबोधः । शान्तं शान्तिः बाह्याभ्यन्त- रेन्द्रियोपरतिः । दमः उपवासादिभि: शरीरदमनम् । शम: शत्रुषु अपि क्रोधराहित्यम्। दानं स्वस्वत्वनिवृत्तिपूर्वकपरस्वत्वापादनरूपं अर्थदानम्। यज्ञ: देवतासंबन्धः अथवा अगनिहोत्रादिकर्माणि। एतत् सर्व एकैकशः परमात्मज्ञानं प्रति उपकारकत्वात् तपोरूपं भवति। परंतु अर्वाचीनमेव साधनम्। अतः हे साधो भूर्भुवःसुवरात्मकं यत् ब्रह्म अस्ति तत् उपास- नस्य विषयं कुरु। एतत् उत्तमं तपः। तस्य साधनत्वात् ऋतादीनि अपि तस्य अङ्गतया सम्यक् पालय ।। 1. Right is austerity. Truth is austerity. Understanding of the scriptures is austerity. Subduing of ones senses is austerity. Restraint of the body through such means like fast is austerity. Cultivation of a peaceable disposi- tion is austerity. Giving gifts without selfish motives is austerity. Worship is austerity. The

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Supreme Brahman has manifested Himself as Bhuh, Bhuvah and Suvah. Meditate upon Him. This is austerity par excellence.

[Word-for-word meaning is omitted here; see note on III. 1. The shorter version on which Bhattabhāskara and Sayana have commented omits dama and sama. The term rta translated here as right is the princi- ple of dharma deified by that name in the Rgveda. Rgveda IV. 23 contains stanzas in praise of Rtadeva identified with Indra, Āditya, Satya, and Yajña. The laws of physical and moral nature which proceed in their unerring course are the result of the operation of the principle of rta. Therefore the ethical impli- cation of the word rta, in practical life, is stated to be 'the implementation of resolutions' by Bhatta- bhaskara and 'thinking exactly according to what is perceived' by Sāyana. Satyam here is precisely rendered by the word truth, that is to say, correctly reporting what has been observed. All the eight items · separately emphasised here as 'austerity' practically include all that is required for a complete moral and spiritual discipline. They are essential for a seeker of the ultimate religious goal of Self- realisation. But they are all subservient to divine contemplation consisting of an unbroken current of a single thought set to flow towards God. That is the principal sadhana and the rest are auxiliary to it. The term tapas similar to manas, namas, and vacas in form is derived from the root tap literally meaning

132 MAHĀNĀRĀYAŅOPANIȘAD

to give heat and light. Primarily, therefore, tapas implies an activity of mind or body which demands keen concentration of thought or an effort requiring unusual and continuous physical strain and heat. Tapas is praised often in the scriptures as the high- est and best means for securing what is hard of attainment in this world and in the next. Godhood and Rsihood are attained through tapas. Even birth on this earth in situations which yield the highest and best pleasures is attributed to the previous performance of tapas. All physical, mental, moral and intellectual perfections are traced to this one source, namely tapas, mainly consisting of self- restraint and whole-hearted devotion to a single purpose. We get graded definitions of tapas in old texts, such as observance of fast, sexual asceticism, restriction of enjoyment, foreswearing of pleasures, fortitude in the face of difficulties that arise in the discharge of one's duties in one's station and order of life, and one-pointedness of mind and senses in the pursuit of spiritual ends. This passage may be taken as a eulogy of the categories asserted here as tapas; or it may also be taken as a mantra the repetition of which ensures the attainment of qualities enu- merated here.]

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एकादशोऽनुवाकः SECTION ELEVEN

यर्थां वृक्षस्य संपृष्पितस्य दूराद्गन्धो वौत्येवं पुर्ण्यस्य कर्मणों दूराद्गन्धो वाति यर्थासिधारां कुर्तेंऽवहितामवक्रामे यद्युवे युवे हवा विह्वर्यिष्यामि कर्त पंतिष्यामीत्येवममृतादात्माने जुगुप्सेत् ॥ १ ॥

सम्यकू पुष्पितस्य वृक्षस्य सुमसंबन्धि सौरभ्यं यथा स्वयमेव दूरात् दिगन्तेषु विसर्पति एवं शास्त्रोक्तस्य प्रशस्तस्य कर्मणः सुगन्धसमाना सत्कीर्ति: दूरात् प्रथते अथवा स्वर्गपर्यन्तं गच्छति। तस्मात् पुण्यमेव अनुष्ठेयम्। यथा कश्चित् निरूपकः कूपादौ गर्ते निजकौशलप्रकटनार्थ आत्मनैव प्रसाधितस्य खङ्गस्य धारां "अवक्रामे=पादाभ्यां उपरि गच्छामि" इति यदि इच्छति, "युवे युवे = अहं यामि अहं यामि" इति मनसि निश्चित्य यदि पादाभ्यां दृढं स्पृशति तर्हि पादच्छेद: स्यात् तदभावे गर्ते पतिष्यति इति सः "विह्वलितः भविष्यामि" इति स्वयं उपरमते। एवं मुमुक्षुः अपि मोक्षप्राप्तिहेतुभूतं अन्तःकरणं पापात् गोपायितुं इच्छेत् । प्रकटपापस्य लोकनिन्दाफलत्वात् गुप्तपापस्य गर्तपात- हेतुत्वाच्च उभयमपि त्यक्त्वा सः धर्मपरायणः स्यादित्यर्थः ॥

संपुष्पितस्य of a well flowered वृक्षस्य relating to a tree गन्ध: fragrance यथा in which manner दूरात् from a distance वाति is wafted by the wind एवम् similarly पुण्यस्य of meritorious कर्मण: of acts laid down in the scriptures गन्ध: fragrance, renown दूरात् to a great distance, to heaven वाति is conveyed. यथा वा even as कर्ते (गर्ते) in a pit अवहिताम् laid cross-wise असिधाराम the

134 MAHĀNĀRĀYAŅOPANIȘAD cutting edge of a sword युवे I tread with my feet युवे I tread with my feet (इति thus) यद् if अवक्रामे I walk ह verily कर्तम् (गर्तम्) the pit पतिष्यामि I will fall इति thus विह्वयिष्यामि I will be perturbed. एवम् in the same way rald from the motive of attaining immortality आत्मानम् oneself जुगुप्सेत् one should guard (from open and hidden acts of sin). 1. Just in the same manner as the fragrance of a tree in full blossom is wafted by the wind from a distant place, the fragrance of meritori- ous deeds-the good name that accrues from them-spreads to a great distance (as far as heaven). There is again this illustration. The cutting edge of a sword is laid across a pit. 'I am placing my feet on it, I am treading over it. So saying if I walk over it, I will be perturbed by the thought of hurt or fall into the pit.' In the same manner a man who is exposed to open and hidden sins must seek to guard him- self from either in order that he may attain Immortality.

[This passage commends the merits accruing from the performance of ordained duties as indirect means of getting illumination, and censures forbidden acts as a direct bar to it. The vivid and poetic imagery contained in this passage is arresting. Good deeds are their own recommendations. They cannot be hidden,

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for they will declare themselves in spite of the humility accompanying their performance, just as strong fragrance reaches distant places because of its very nature. It is the puranic belief that a man re- mains in heaven as long as the good deeds done by him on the earth are not forgotten by the people around. This analogy is used by Buddha in the Dhammapada in a significant way in the Pupphavagga: 'The per- fume of flowers cannot travel against the wind, be it the scent of sandal, tagara or jasmine, but the sweet odour of a good man travels even against the wind ; the righteous pervade every place with their frag- rance; those who lead the excellent life ascend to the God's, as the highest.' The second analogy stresses the need for entertaining the sense of sin ; for, sin is. to be shunned by all means. One who accepts virtue has to set his face against vice. Wrong deeds are to be abjured for two reasons. They bring public odium if they are committed openly and fearlessly. At- tempts to conceal sinful acts will be as hazardous as walking on the sharp edge of a sword. Even if one- succeeds in thriving on hidden wickedness his fall is as certain as that of the acrobat who slips from the edge of the sword and falls into the pit. The good path of dharma alone is the royal road for the seeker of liberation. There are certain variations in the reading which do not seriously affect the meaning. The form vihvalişyāmi appears as vihvayişyāmi; and vihvadişyāmi is merely a phonetic variation; yuve appearing as huve is also explained by substitution of

136 MAHĀNĀRĀYAŅOPANIȘAD h for y. The root yu means mingling or joining, and in this context the joining of the insole with the blade. The reading kartam vā patişyāmi is preferable to the printed one as it emphasises the alternative effects-either cutting the feet or falling into the pit. There is also a reading anrtād ātmānam jugupset in which case the ablative is in seat-one should save oneself from unrighteousness and sin.]

द्वादशोऽनुवाक: SECTION TWELVE अणोरणीपान् महतो महीयानात्मा गुहायां निहिंतोऽस्य जन्तोः। तर्मकतुं पश्यति वीतशोको घातुः प्रसादौन्महिमानेमीशम् ॥१॥ आकाशादिसूक्ष्मपदार्थेभ्यः अपि अणुतरः महत्परिमाणात् पृथिव्यादेरपि स्थूलतरः सच्चिदानन्दरसः परमेश्वरः आत्मभूतः सन् अस्य शरीरिण: अनुग्रहाय संवृते हृदयाकाशे बुद्धौ नित्यसन्निहितः तिष्ठति। अक्रतुं अर्थात् प्रपञ्चकालुष्यरहितं अथवा भोग्येषु समोचीनत्वसङ्कल्परहितं, महिमानं अतिशयेन महान्तं तं ईशं परमेश्वरं तस्यैव धातुः जगद्विधातुः प्रसादात् अनुग्रहात् यः अधिकारी पुरुषः पश्यति वेत्ति सः वीतशोक: भवति। तस्मात् सा परा देवता प्रसीदतु। तां वयं प्राप्नुयाम इति मुमुक्षो- रुपासकस्य प्रार्थना ।। अणो: than the minute अणीयान् more minute महतः than the great महीयान् greater आत्मा the Infinite Self अस्य of this (born on the earth) जन्तो: of the beings गुहायाम् in the concealed place, heart, intellect निहित: set.

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(य: he who) अक्रतुम् without desire (based on values) महिमानम् supremely great तम् him ईशम् the Supreme Lord धातु: of the creator प्रसादात् through grace पश्यति sees, realises (स: he) वीतशोक: freed from sorrow (भवति becomes). 1. The Infinite Self more minute than the minute and greater than the great is set in the heart of the beings here. Through the grace of the Creator one realises Him who is free from desires based on values, who is supremely great and who is the highest ruler and master of all, and becomes free from sorrows. [This section purports to impart divine wisdom to a person who has attained the necessary purity required for it by the practice of righteousness ex- tolled in the previous section. Bhattabhāskara says that this section and the following one describe the nature of Paramätman and His worship (Paramātmo- pavarņana and Mahāpurușārādhana). This stanza is found with slight variation in Katha Up. II. 20 and an exact duplicate of it is at Svetāsvatara Up. IV. 20. The Supreme is subtler than ether and the minutest atom, for then only He can be present in everything whatever that exists. Being thus all-pervasive He encompasses and transcends the sum total of the universe. The statement that the Supreme re- sides in the heart of creatures does not imply a local habitation. Then it would be tantamount to saying

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that the whole is confined in the part. Therefore the limitation to the heart-lotus or the intellect means only the possibility of intuiting or com- muning with the Supreme in and through buddhi. The word akratum in the text qualifying the Supreme is interpreted as free from desires based on personal valuations. The Supreme is directly present as the innermost witness in everything. His knowledge is not, therefore, derived through the internal organ which according to its constitution evaluates sensa- tions aud conceptions as agreeable and disagreeable, worthy and unworthy, acceptable and rejectable. Being thus unconditioned, the Supreme is unlimited. While the Katha passage emphasises the necessity of personal effort for the realisation of the Supreme- namely, for effecting dhātuprasāda or the purification of internal and external organs-the variant text here is meant to stress that divine grace is the sine qua non of self-illumination and freedom from sorrow. A familiar verse often on the lips of advaitic teachers runs thus : ईश्वरानुग्रहादेव पुंसामद्वैतवासना। महाभयकृतत्नाणा द्वित्ाणां यदि जायते II-Avadhutagita quoted in Citsukhi].

सप प्राणा प्रभवन्ति तस्मीत् सप्तार्चिषः समिधः सप्त जिह्वाः । सप् इसे लोका येषु चर्रन्ति प्राणा गुहाशैयान्निहिंताः सप्त संघ ॥ सप्तसंख्याका: प्राणाः तेषां सप्तदीपयः स्वस्वविषयप्रकाशनशक्तयः ते ग्रृह्यमाणत्वेन सप्त संख्याका: विषयरूपाः समिधः सप्तजिह्वाः इमे भूरादय:

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सत लोका :- येषु लोकेषु देवमनुष्यादिशरीरवर्तिनः प्राणाः चरन्ति- सर्वेडप्येते तस्मात् परमात्मनः प्रभवन्ति। सप् ऋषयः सत छन्दांसि सप्त स्वराः इत्यादि सतसंख्यावच्छिन्नाः अन्येऽपि गुहाशयात् परमेश्वरात् उत्पन्नाः, तत्न तत्न स्थापिताः च ॥

सत प्राणा: the seven pranas सप अ्चिष: the seven flames समिध: fuels सत जिह्वा: the seven tongues इमे these सत seven लोका: worlds येषु wherein प्राणा: life-breaths चरन्ति move (एते these सर्वे all) तस्मात् from Him प्रभवन्ति originate सत सस seven and seven गुहाशयात् from the dweller in the secret place (of the heart) (उत्पन्ना: are originated) निहिता: set (च and).

2. From Him originate the seven prānas, the seven flames, their fuel, the seven tongues and the seven worlds in which the life-breaths move. (Further other things that are) sevenfold also come forth from Him, who dwells in the secret place of the heart and are set (in their respective places). [This mantra sets forth the creative power of the Divine Being who was presented as the object of worship in the immediately preceding one. It occurs also in Muņdaka II. 1. 8 where jihvā is substituted by homa. Bhattabhāskara interprets the verse as giving an account of God's creation of the senses, the seven planets, the seven sacrificial fires, their seven flames, and the seven worlds together with other

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sevenfold entities. According to S'ri S'ankara and Sāyaņa, the seven prāņas are two eyes, two ears, two nostrils and mouth; the seven flames are the en- lightenments produced by their activity ; the external objects which stimulate their actions are their fuel; the seven tongues are Kali etc. described at Mundaka 1. 2. 4 and the seven worlds are Bhuh to Satya. The word guhāsayat here is taken as the source of all sevenfold items, namely the Supreme dwelling in the heart. In the Mundaka this word occurs in the nominative plural and not in the ablative :singular; and so there it qualifies the prana-s which mingle in the heart during sleep. There again the seven and seven refer to the items described in the previous line as placed in each living creature by God. The purpose there is to show that all activities, their means and results with which a sacrificer is connected proceed from God. Here God is described as the creative cause of the universe for the purpose of meditation. The Taittiriyasamhita IV. 6. 5 has the following mantra on the pattern of which the present one is constructed for a philo- sophic purpose :-

सप् ते अग्ने समिधः सप्त जिह्वाः सप्तर्षयः सत धाम प्रियाणि। सप्त होत्रा सप्तधा त्वा यजन्ति सप् योनीरापृणस्वाघृतेन ॥]

अतः समुदा गिरयंश्च मर्वेऽस्मात्स्यन्दन्ते सिन्धवः सवैरूपाः। अतंश्च विश्वा ओरषंघयो रसौश्च येनैष भूनस्तिष्ठत्यन्तरात्मा॥ ३॥

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अतः परमात्मनः सर्वे समुद्राः सर्वे गिरयश्च प्रभवन्ति। गंगाद्याः बहुरूपाः सिन्धवः अर्थात् नद्यः अस्मादेव स्यन्दन्ते स्रवन्ति। अतः अस्मात् पुरुषात् एव व्रीहियवाद्याः विश्वाः सर्वाः ओषधयः मधुराम्लादिरसाश्च प्रभवन्ति। येन रसेन अर्थात् ओषधीनां सारांशेन भूतः संबद्धः एषः अहंप्रत्ययेन गम्यमान: अन्तरात्मा सूक्ष्मशरीरी जीवः स्थूलदेहे तिष्ठति ॥

अत: from Him सर्वे all समुद्रा: seas गिरय: mountains च and (प्रभवन्ति arise). अस्मात् from Him सर्वरूपा: of every kind सिन्धव: rivers स्यन्दन्ते flow. अतः from Him च and विश्वाः all ओषधय: herbs रसा: essences च too (प्रभवन्ति arise). येन by which भूत: formed, connected एष: this. अन्तरात्मा individual soul तिष्ठति dwells.

3. From Him arise all the seas and moun- tains. From Him flow rivers of all kinds and from Him all herbs and essences come forth; united with the essence of the herbs the individual Soul seated in the subtle body dwells. in creatures.

[This stanza is found also at Mundaka II. 1. 9 with slight alteration-sarvā for viswvā, rasah for rasāḥ and bhūtaih for bhūtah. The singular rasa agrees with the singular yena which follows. The Mundaka reading bhūtaih gives better sense as the word stands for the five elements, whereas here the singular has been interpreted as sambaddha, or connected, which sense is not usual. Bhattabhaskara takes the word sindhu as denoting water of all kinds as found in

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wells, tanks and rivers. He interprets also the fourth line yena bhutah antaratma as by whom the jīvatman is produced as the enjoyer in the body. Compare with this ममवांशो जीवलोके जीवभूतः सनातनः in the Gita. The purpose of this whole stanza cited here again is to point out the necessity of knowing and worshipping the Supreme who is the only source of the universe.]

ब्रह्मा देवानीं पदवीः कवीनामृषिर्विप्राणां महिषो मृगाणौम्। श्येनो गृर्धाणा५ स्धितिर्वनाना५ सोमः पुवित्रमत्येति रेभन् ।।४।।

स एव परमेश्वरः इन्द्रादिदेवानां मध्ये उत्कृष्टः सन् ब्रह्मरूपेण नियामक: भूत्वा वर्तते। तथा कवीनां मध्ये पदवीः शब्दसामर्थ्याभिज्ञः अथवा पदवाक्य- प्रमाणज्:, मेधाविनां मध्ये ऋषिः अतीन्द्रियवस्तुद्रष्टा, मृगाणां मध्ये शक्त्याधिक्यात् महिषः, गृध्राणां पक्षिणां मध्ये शंसनीयः पक्षिराजः, वनानां अर्थात् हिंसकानां मव्ये स्वधितिः अर्थात् छेदनपरशुः, विविधयागानां मध्ये सोमश्र भूत्वा रेभन् अर्थात् मन्त्रशब्दैः स्तूयमानः सन् स परमेश्वरः पवित्रवस्तुसमूहं सर्व अतीत्य वर्तते॥

देवानाम् among gods ब्रह्मा the four-faced Brahma कवीनाम् among composers पदवी: master of right words विप्राणाम् among intelligent people ऋषि: the seer मृगाणाम् among animals महिष: buffalo गृध्राणाम् among birds श्येन: the kite वनानाम् among tools of destruction स्वधिति: the cutting axe सोम: the soma रेभन् sounding पवित्रम् what is pure अत्येति transcends.

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4. The Supreme having become the four- faced Brahma among gods, the master of right words among the composers, the seer among the intelligent people, the buffalo among animals, the kite among the birds, the cutting axe among the destructive tools and soma among the sacrificers, transcends all purifying agencies accompanied by the sound (of holy chant).

[This mantra is quoted from the Taittirīyasamhitā III. 4. 11 where Sāyana interprets it in a different way. We find in this stanza, as interpreted now, the adumbration of the vibhūtiyoga of the Gitā, where individual instances of certain classes are mentioned as special abodes or symbols of the Supreme Being. By practising special reverence for them a person learns values according to their excellence. Sāyana here interprets vanam as forest, soma as that ingredient of yaga and pavitram as purifying agency. But in the samhita context, according to him, vana is employed to denote a destructive tool, pavitra the ūrņāstuka (i.e. straining wool) and soma the pressed soma juice. In that context the mantra is a praise of soma. But here it is interpreted to convey this sense: namely, that the Supreme Being who created the insentient world as described above became the leading principle in every group of objects.]

अजामेकां लोहितशुक्ककृष्णां बह्वीं प्रुजा जुनर्यन्ती९ सरूपाम्। अजो ह्यको जुषमोणोऽनुशेते जहाँ-येनां भुक्तमोगामर्जौऽन्यः॥५॥

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लोहितशुक्ककृष्णां रजस्सत्वतमोगुणात्मिकां जगत्सृष्टेः मूलकारणभूतां अत एव अजां जन्मरहितां सुखदुःखमोहान्विताः बहुविधा: गुणत्रयात्मकत्वेन सरूपा: प्रजा: जनयन्तीं एकां मायां एक: अज: जीवः प्रीतिपूर्वकं सेवमानः अनुशेते तदनुसारेण वर्तते। अन्यः अजः विरक्तजीवः भुक्तभोगां एनां परित्यजति ॥

लोहितशुक्ककृष्णाम् baving red, white and black colours (suggesting Sattva, Rajas and Tamas) सरूपाम् alike बह्वीम् many प्रजाम् creature जनयन्तीम् producing अजाम् unborn ay the one Female (the causal substance of the universe, Prakrti or Maya) एक: one अज; unborn (jiva) जुषमाण: taking delight अनुशेते lies, remains attached. अन्य: other अज: unborn (jiva) हि verily भुक्त- भोगाम् having had his delight एनाम् her जहाति leaves.

5. There is one unborn Female (Maya, the uncaused substance of the universe) red, white and black (representing Sattva, Rajas and Tamas) producing manifold offspring of the same nature. There is one unborn (in the generic sense some jīvas who are attached) who lies by her taking delight in her; there is another unborn (in the generic sense those who are not attached) who leaves her after having enjoyed her.

[This stanza aims to teach the doctrine of bondage and liberation based on the principle of Māyā accept- ed by Vedanta for the explanation of the creation

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of the universe according to the advaitic system of it. Avidyā, Māyā and Prakrti are taken to be synonyms. Prakrti is the uncaused cause of the remaining categories posited to explain the stages of universal evolution. Therefore it is one and unborn. The term Prakrti being grammatically feminine in gender aja represents the unborn Female giving birth to the rest of creation. Red, white and black represent either Tejas, Ap and Annam taught in Chāndogya VI. 4. 1 or the three gunas Sattva, Rajas and Tamas. The manifold offspring produced by Prakrti is des- cribed as having the same nature because the gunas of Prakrti extend to every part of its effects. In the second half of the stanza two types of individ- ual souls, āsakta and virakta (passionate and dispassionate), are described-the former enjoy pleasures under the bondage of Māyā and the latter are averse to the pleasures and so are liberated from the thraldom to Maya. The word bhuktabhoga implies that the latter have done with enjoyments supplied by Maya and so they are no more enslaved by her. The word prajam in the first half and aja in the second half of this stanza are to be taken as generic plurals. prajā actually appears in the plural form in S'vetaswvatara IV. 5 where also this verse occurs.]

हंस: शुचिषद्वसुरन्तरिक्षसद्धोता वेदिषदतिथिर्दुरोणसत्। नृषर्द्वरसदतसद्वयौमसदुब्जा गोजा ऋतजा अंद्रिजा ऋतं बृहत्॥ 10

146 MAHĀNĀRĀYAŅOPANIȘAD

शुचौ शुद्धे ज्योतिर्मये दिवि सीदति इति शुचिषत् द्युस्थानः, हन्ति सर्वदा गच्छतीति हंस: आदित्यः, अन्तरिक्षे सीदति इत्यन्तरिक्षसत् मध्य- स्थान:, सर्वान् वासयतीति वसुः वायुः सूत्रात्मा, वेद्यां पृथिव्यां गार्हपत्यादि- रूपेण अवस्थित: होता अगिनिः, दुरोणेषु गरहेषु पाकादिसाधनत्वेन स्थितः अतिथि: लौकिकागिः, नृषु मनुष्येषु जीवचैतन्यरूपेण सीदतीति नृषत् चैतन्यात्मज्योति:, वरेषु देवेषु अथवा वरणीये मण्डले सीदतीति वरसत्, ऋतं सत्यं यज्ञो वा तस्मिन् सीदतीति ऋतसत् अगनिः, व्योम्नि आकाशे सीदतीति व्योमसत् वायु:, अप्मु उदकेषु वैद्युतरूपेण बडवागिरूपेण वा जायत इति अब्जा, गोषु रश्मिषु जायत इति गोजा, ऋतेन जातः अर्थात् सर्वैंः दृश्यत्वेन जातः ऋतजा, अद्रौ उदयाचले जातः अद्रिजा, एवंभूतः महानुभाव: आदित्यः बृहत् सर्वाधिष्ठानं ऋतं अबाध्यसत्यरूपं ब्रह्मैव ॥

शुचिषत् abiding in clear sky हंस: the sun अन्तरिक्षसत् abiding in the atmosphere वसुः Vasu, the air that moves in the mid-region वदिषत् dwelling in the sacri- ficial altar, earth होता fire दुरोणसत् dwelling in the home (as the domestic fire) अतिथि: guest नृषत् seated in men वरसत् seated in gods ऋतसत् dwelling in the right, in the sacrifice (as fire) व्योमसत् dwelling in the sky Houll born in water (as badava or submarine heat) गोजा born in the rays (of the sun) ऋतजा born rightly (visible for all) अद्रिजा born on the mountain बृहत् the great, basis of all ऋतम् the Supreme Truth.

6. That which is the sun who abides in the clear sky, is the Vasu (the air that moves) in the mid-region, is the fire that dwells in the sacrificial altar and in the domestic hearth as

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the guest, is the fire that shines in men and in the gods, as the Soul, is the fire that is consecrated in the sacrifice, is dwelling in the sky as air, is born in water as submarine heat, is born in the rays of the sun, is the fire that is directly seen as the luminary, and is born on the mountain as the rising sun-that is the Supreme Truth, the Reality underlying all. [This stanza in jagati metre is the well-known Hamsamantra describing the Supreme Reality as it appears to the sage who has been illuminated. Its original place is in the Rgveda IV. 40. 5. It is found in the Vājasaneyīsamhitā X. 24; XII. 14; the Taittirīyasamhitā III. 2. 10. 1, IV. 2. 1, etc. and the Kathopanisad V. 2. In the context of the samhitā, Sāyana interprets the mantra as describing the transcendent greatness of the sun, fire, etc. according to the contexts. S'rī S'ankarācārya points out in his commentary on this verse in the Katho- panişad that it can be congruously explained as referring to the Supreme Brahman in as much as the sun also is accepted as the form of the Supreme. In fact, we find in the samhitas themselves the identity of the Divine Person in the orb of the sun, the Self dwelling in man and the Supreme Reality that is the background of the manifold universe. The same Reality is designated and described as Indra, Mitra, Varuņa, Agni, Prajāpati and the rest. Here also the omnific nature of that one Reality

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is evident. The essence of the Hamsamantra is contained in the formula yo'ham so'sau which establishes the identity of the Self in man and the Deity in the sun. Although in the common usage the word hamsa denotes a swan, in religious literature it stands for the Self, finite as well as Infinite, because of their uniqueness and unity. According to the interpretation accepted here, the Sun is called hamsa because he moves everywhere ; his abode is heaven; he is the animating power of air in the mid-region. As the necessary ingredient of a sacrifice in the shape of fire, he dwells in the sacrificial altar and also in the civil fire to be tended like an honoured guest; as Vais'vanara he dwells in men and gods. While gods like Indra are invisible the sun is directly visible to all. He rises in the eastern mountain. His presence is known by the rays and by the submarine heat of water. All these attributes of the sun represent symbolically Brahman and in this context it is asserted that Brahman is the one source and substratum of all that has been described by the mantra. Therefore in the light of s'ankara- bhasya and Sayana's commentary the term Vasu denotes the Süträtman holding the universe; atithi the soma juice stored in the pot (durona) or the brāhmaņa guest entertained at home; abjā the shark, conch, mother of pearl and the like produced in water ; gojā the corn produced on the earth or milk milked from the cow, and adrija the trees and rivers originating from the mountain. According to S'ankaracarya

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the ending phrase informs us that each item described above is but an appearance of that unsublatable Reality which is the final cause-Rtam Brhat. The man who rejects the illusory world described in the immediately preceding stanza realizes the truth described in this one.]

यस्मौज्जाता न पुरा नैव किंच- नास य आविवेश भुवनानि विश्वौ। प्रजापतिः प्रजया संविदान- स्त्रीणि ज्योतीषि सचते स षोडशी ॥ ६क ॥

जाता सृष्टयादौ उन्पन्ना प्रजा यस्मात् परमात्मनः । परा भिन्ना न भवति। सृष्टेः पूर्व ब्रह्मव्यतिरिक्तं किंचन नैव आस। यः प्रजापतिः सर्वाणि भुवनानि अर्थात् भुवनवर्तीनि शरीराणि जीवरूपेण आविवेश, सः स्वस्मादुत्पन्नया प्रजया संविदान: तादात्म्यं लभमान: वर्तते। पुनश्च स परमेश्वरः अग्न्यादित्यचन्द्ररूपाणि त्रीणि ज्योतींषि सचते समवैति। स च परमेश्वरः षोडशकलायुक्तः, अतः षोडशीत्युच्यते ॥

जाता what is born यस्मात् from whom परा other, different न (भवति is) not. न एव not at all किंचन what- soever आस did exist (before creation other than Brabman). यः who विश्वा (विश्वानि) all भुवनानि worlds, beings dwelling in it आविवेश entered. (स: he) प्रजापतिः lord of creatures प्रजया with the creatures born संविदान: establishing the relation of identity (वर्तते remains). त्रीणि three ज्योतींषि lights सचते serves, identifies itself with. सः he षोडशी possessor of sixteen parts.

150 MAHĀNĀRĀYAŅOPANIȘAD 6 (A). The beings born from Prajāpati are not separate from Him. Before their birth nothing whatsoever existed other than Him, who entered all the creatures of the world as their in-most Self. Prajapati has identified Himself with the creatures. He imparts the three luminaries, fire, sun and moon, lustre by identifying Himself with them. He is endowed with sixteen parts.

[In the previous stanza it was asserted that the manifold universe is the Supreme Reality designated as Rtam Brhat. The common man who witnesses created beings only cannot accept this as a matter of experience. This passage, therefore, reasserts the Vedic idea that the manifold sensible universe is in reality non-different from the Supreme, though it appears not so to the uninitiated observer. This passage occurs in the Taittirīyabrāhmana III. 7. 9 with the first eight words reading as यस्मान्नजातः परो अन्यो अस्ति which is grammatically perfect. Bhatta- bhāskara explains that Prajāpati is the Divine Provi- dence who creates all beings, who supplies them with the ten senses, and the five elements consti- tuting their bodies and minds, and the three luminous worlds in which they dwell, and who supports them as the indwelling Spirit. According to Sāyaņa, the sixteen parts or kalās are prāņa, s'raddhā, five elements, indriya, mind, food, vīrya

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(virility), tapas, mantra, sacrifice, the worlds, and the names, given in the Prasnopanişad VI. 4. He inter- prets the Taittiriyabrahmana passage just referred to taking şodasī as the name of the soma cup. This passage and the coming one in gāyatrī metre are entered up here from the shorter version as they are missing in the longer one which I have followed as the basis for the text here.]

विधर्तार५ हवामहे व्सौंः कुविद्वनाति नः । सवितारं नृचक्षसम् ॥ ६ ख । प्रजानां विविधं धारयितारं सवितृरूपेण जगत् अनुगह्वानं नृणां शुभाशुभकर्मणां साक्षिरूपेण द्रष्टारं परमात्मानं स्तुत्या आह्वयाम। स च अस्मभ्यं वरिष्ठं बहु धनं ददातु ॥ अथवा वसोः ब्रह्मज्ञानरूपस्य धनस्य विधर्तारं विशेषेण संपादयितारं सवितारं अस्मद्बुद्धिप्रेरयितारं नृचक्षसं नराणां आचार्यरूपेण दर्शनदातार अथ वा तत्त्वविद्याप्रवक्तारं परमेश्वरं अस्मदनुग्रहार्थ आह्वयाम। स च परमेश्वरः अस्माकं प्रार्थितं कुवित् अर्थात् प्रभूतं वनाति ददाति ॥ विधर्तारम् the manifold sustainer नृचक्षसम् witness of men सवितारम् Savitr, the impeller or creator हवामहे we invoke. न: for us वसो: of excellent wealth कुवित् plenty वनाति may he give. 6 (B). We invoke the creator of the universe who sustains the creation in many ways and who witnesses the thoughts and deeds of men. May He grant us plenty of excellent wealth.

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[This gayatrī stanza is also reproduced from the samhit. The translation is based on Bhattabhās- kara. Sāyana informs us that this is a prayer made by the aspirant who wishes Supreme illumination. So according to him vasu means the riches of divine knowledge and vidhartr is the grantor of it. Savitā impels our intellect towards that knowledge. To harmonise with this interpretation he takes caksas, the terminal word, in the root-sense i.e. revealer or expounder. The five gayatrī stanzas which follow this one in the shorter version will appear in one of the succeeding sections of the longer version. So they are not incorporated here.]

घृतं मिमिक्षिरे घुनर्मस्य योनिर्घुते श्रितो घुनमुवस्य धाम। अनुष्वधमावह मादर्यस्व स्वाहांकृतं वृषम वक्षि हव्यम् ॥७॥

पूर्वे यजमाना: होमीयाऔ घृतं मिमिक्षिरे सिञ्चन्ति स्म । अस्य अगे: तत् घृतं योनि: कारणम्। अयमगनिः घृतप्रियत्वात् घृते अवस्थितः । घृतमेव अस्य विश्रमस्थानं अथवा तेजोहेतुः। एवंभूत: हे अग्ने अनुष्वधं अस्मदीयं हवीरूपं अन्नं अनुसृत्य आत्मानं देवान् च अस्मिन् यागे आनय। मादयस्व च अर्थात् हृष्टान् कुरु। हे वृषभ स्वाहाकृतं स्वाहाकारेण अस्माभि: दत्तं हव्यं वक्षि देवान् प्रापय ।

वृतम् water, clarified butter मिमिक्षिरे they poured, घृतम् clarified butter अस्य his योनि: source, घृते in clarified butter श्रित: he who has the support, घृतम् clarified butter 3 alone अस्य his धाम place, luminant. (हे अग्ने O Fire) अनुष्वधम् with every offering of oblation

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(देवान् Gods) आवह bring here मादयस्व delight. हे वृषभ 0 thou excellent one स्वाहाकृतम् what has been offered with the utterance of svaha हव्यम् oblation वक्षि convey.

7. The sacrificers poured clarified butter into the consecrated Fire. Clarified butter is the place of origin of this one and in clarified butter is his support. Indeed clarified butter is his luminant and residence. O Fire, with every offering of oblation bring here the gods and delight them. O thou excellent one, convey to gods the offerings we have made with svāhā.

[This hymn to Fire is cited from the Rgveda II. 3. 11 here to propitiate the sacrificial Fire, so that through sacrificial acts one may attain to conditions suitable for spiritual illumination. Bhattabhāskara takes this to be a verse lauding the Supreme as the Fire and reads mimikse for mimiksire which reading would give the meaning, he creates water. In the samhita-s Agni is described as devanam devah and amrtanam prathamah and so all the other gods are propitiated through Him. He is the carrier and mouth of the offerings made to all gods.]

समुद्रादूर्मिर्मधुमार उदारदुपुाएशुना सममृतत्वमानट्। घृतस्य नाम गुह्यं यदस्ति जिह्वा देवानाममृतस्य नामिः ।।८।।

154 MAHĀNĀRĀYAŅOPANIȘAD समुद्रात् सर्वप्रपञ्चस्य उत्स्यन्दनस्थानात् परमात्मनः ऊर्मिसदृश: प्रपञ्चः मधुमान् भोग्यत्वेन माधुर्ययुक्त: उदारत् उदगच्छत्। घृतं स्वप्रकाशं यत् अस्ति तस्य प्रणवरूपं नाम सर्वेषु वेदेषु गुह्यं भवति। तस्य ध्यानकाले उपांशुना उच्चार्यमाणेन अमृतत्वं सम् आनट् संप्राप्नोति। तच्च प्रणवाख्यं नाम देवानां जिह्वा जिह्वायां सर्वदा वर्तते इति यावत्। किंच तत् प्रणवरूपं अमृतस्य मोक्षस्य नाभि: नहनं आश्रयस्थानम् ॥ समुद्रात् from the vast fount of creation ऊर्मि: wave- like (universe) मधुमान् delightful to creatures उदारत् arose. यत् that which घृतस्य of the Self-luminous Supreme नाम name तत् that गुह्यम् hidden; (तस्य of that). उपांशुना by slow repetition अमृतत्वम् immortality सम् आनट् one attains;(तत् that) देवानाम् of the contempla- tive sages जिह्वा tongue, अमृतस्य of undying bliss नाभि: centre of support. 8. From the Supreme Fount, vast as the ocean, arose the universe in the shape of waves yielding enjoyment to created beings. The name designating the self-luminous Reality and consisting of the syllable Om is hidden in the Vedas. By contemplating on the Supreme along with the slow repetition of that name one attains to Immortality. This designation of the Supreme is on the lips of contemplative sages and it is the central support of undying bliss. [This also is a stanza quoted from Rgveda IV. 58. 1 in order to support the view that the syllable Onb

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is the means of attaining release from the cycle of birth and death. To fit into the context the translation has been made explanatory in the light of Sayana's words, though it may appear somewhat far-fetched. Bhattabhaskara explains it closer to the possible original meaning which it may have in the samhitā context.] वयं नाम प्रब्रवामा घृनेनास्मिन् यज्ञे धरयामा नमौभिः। उप ब्रुह्मा शृणवच्छस्यमोनं चर्तुःशृङ्गोऽवमीद्गौर एतत् ॥९।। ज्ञानाथिन: वयं अस्मिन् ज्ञानयज्ञे घृतेन दीप्ेन स्वप्रकाशचैतन्यरूपेण निमित्तभूतेन प्रणवरुपं ब्रह्मण: अभिधानं सर्वदा ध्यायन्तः प्रब्रवाम। ततश्च नमस्कारैः युक्ता: वयं तत् ब्रह्मतत्वं चित्ते धारयाम। अस्माभि: शस्यमानं स्तूयमानं पार्श्व्ववर्तिभिः उपाशृण्वत् एतत् ब्रह्मतत्वं चतुःशृङ्ग: अकारोकारमकारनादरूपशृङ्गचतुष्टययुक्त: गौर: निष्कामैः उच्चार्यमाणत्वात् निर्मल: ऋषभः प्रणवरूपः अवमीत् प्रतिपादयामास ॥ वयम् we अस्मिन् in this यज्ञे in the sacrifice (of con- templation) घृतेन (having) the self-luminous (as the cause) नाम the designation Om प्रब्रवामा (प्रब्रवाम) may we always repeat. नमोभि: along with salutations धारयामा (धारयाम) may we hold in mind. चतुःशृङ्ग: four- horned गौर: white (ऋषभ: bull) शस्यमानम् being lauded उपाश्णवत् within the hearing of (other lovers of truth) एतत् this ब्रह्म Brahman अवमीत् revealed, expressed. 9. May we always repeat in our contem- plative sacrifices the designation Om which has

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for its cause the Self-luminous Reality and may we also hold Him in our hearts with salutations. The four-horned white Bull has expressed this Supreme Brahman praised by us in the hearing of co-seekers.

[Here is another citation from the Rgveda IV. 58. 2 designated to express the glory of Pranava according to Sayana on whom the above explanatory rendering is also based. The root ghr has the meaning of trickling and shining. Based on the latter sense Sāyaņa interprets ghrta as the Self-luminous Reality and the nama as Pranava expressing It according to the Upanisads. The context here has been declared as that of higher knowledge (vidyāprakarana) and yajña is taken as Jñānayajña or Ātmayāga. The four-horned white Bull represents the syllable Om described as chandasām rsabhah visvarūpah in the beginning of Taittiriyopanişad. The four horns are the four sound elements in the Pranava. Whiteness is argued to be the result of its being repeated by holy men free from all worldly desires. Bhattabhaskara explains the mantra in the sacrificial sense as a praise of water and thereby an indirect glorification of Paramatman who has created water. The term ghrta, that which has trickled, denotes water. Brahma then is the lord of speech and the four- horned one is the sacrifice which like a white animal is purifying.]

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चत्वारि शृङ्गा तर्यो अस्य पादा द्वे शीर्षे सप्त हस्तामो अस्य । त्रिधां बुद्धो वृंषभो रौरवीति महो देवो मर्त्याष आर्विवेश ॥१०॥

प्रणवस्य अकारोकारमकारनादरूपाणि चत्वारि शृङ्गाणि सन्ति। प्रणव- रूपस्य अस्य ब्रह्मण: विश्वतैजसप्राज्ञरूपाः त्यः पादा इव प्राप्तिसाधनानि भवन्ति। अस्य शीर्षस्थानीये चिदचिदूपे द्वे शक्ती स्तः। पुनश्र अस्य हस्तस्थानीया: सप्तलोकाः सन्ति। एवं त्रिप्रकारेण अकारोकारमकारेषु विश्वतैजसप्राज्ञेषु विराट्हिरण्यगर्भाव्याकृतेषु च संबद्धः प्रणवरूपी वृषभः महः तेजोरूपं ब्रह्मतत्त्वं रोरवीति, अतिशयेन प्रतिपादयति। अर्थात् चैतन्यात्मस्वरूपो देव: सर्वप्राणिदेहान् प्रविश्य सत्तास्फूर्तिदानेन सर्वान् धारयति ॥

अस्य belonging to him चत्वारि four श्रृंगा (श्रृंगाणि) horns, त्रयः three पादा: feet, दे two शीर्षे heads. अस्य. belonging to him सत seven हस्तास: (हस्ताः) hands. त्रिधा in a threefold manner बद्ध: connected वृषभ: the Bull महः Self-luminous Supreme Reality रोरवीति cries out, eloquently declares-देव: the Supreme मर्त्यान् mortals आविवेश entered.

10. The syllable Om conceived as the Bull possesses four horns, three feet and two heads. He bas seven hands. This Bull connected in a threefold manner, eloquently declares the Supreme. The Self-luminous Deity has entered the mortals everywhere.

[This is the well-known allegoric stanza of the Rgveda IV. 58. 3 variously interpreted in different

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contexts. Patanjali in his Great Commentary on Pāņini explains it as representing the various flexions of speech; Bhattabhāskara takes it as a eulogistic representation of the sacrifice with auxiliaries ; and Sāyana here interprets it as the syllable Om already metaphorized as a bull. The word vrsabha conven- tionally means a bull and etymologically that which rains (plenty). The meditation on Pranava is stated to confer on the aspirant spiritual riches. The vrsabha, or Pranava, has four horns as indicated in the previous note. Om is also the Reality expressed by it; and that Reality is reached through the three feet or steps, namely, the waking, sleeping and dream- ing of the individual soal, and also the universe, the soul embodied in the universe and its unevolved cause. The higher and lower aspects of Prakrti, taught in the Gita chapter VII, are considered as His two heads. The seven worlds are fancied to be His hands. Being the ground of all that exists this vrsabha is connected with the threefold aspects of subjective and objective universe mentioned just now. The vrsabha or bull bellows loudly. Here the Pranava declares the Supreme Reality eloquently. This declaration here implies the presence of Paramatman in all creatures and His sustaining of them. According to Bhatta- bhaskara the four horns are the four adjutants of the sacrifice, Adhvaryu, Hotr, Brahman, and Udgātr, the three feet are Gārhapatya, Āhavanīya, and Anvāharyapacana; the heads are the institutor of the sacrifice and his wife or the Prayaniya and

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Udayanīya; the seven metres headed by gāyatrī are the seven hands. The body of the sacrifice is bound in a threefold manner by three savana-s or cere- monies connected with the extraction of soma. The Yajna grants desired objects. So it is vrsabha. The moise produced by the bull compares to the chant of the three Vedas at the sacrifice. The Lord Him- self entered human beings through the sacrifices in which He is worshipped.]

त्रिधां हितं पुणिभिर्गुह्यमोनं गवि देवासो घुनमन्वविन्दन्। इन्द्र एकथ सूर्य एक जजान वेनादेकप स्वुधया निर्ष्टतक्षुः॥११॥

देवास: सात्त्विकाः साधकाः त्रिधा विश्वतैजसप्राज्ञरूपेण विराट्हिरण्य- गर्भाव्याकृतरूपेण च पिण्डाण्डव्रह्माण्डयोः निहितं पणिभिः स्तोतृभिः अर्थात् उपदेष्टभिः आचायैः गोप्यमानं घृतं स्वप्रकाशं ब्रह्मतत्त्वं गवि तत्त्वमस्यादिरूपायां वाचि अन्वविन्दन् अनुक्रमेण प्रात्तवन्तः। इन्द्रः विराट्पुरुषः एकं जाग्रदुपलब्धं जजान उत्पादितवान्। हिरण्यगर्भरूपी सूर्य: तैजस: एक स्वप्नरूपं जजान निर्वर्तितवान्। वेनात् दुःखराहित्येन कमनीयात् अव्याकृतात् एकं सुषुप्तं निष्पन्नम् । स्वधया स्वप्रतिष्ठितमहिम- रूपया चिदा जाग्रत्स्वप्रसुषुप्िरूपा: निष्टतक्षुः निर्मिताः ॥ देवास: (देवाः) god-like sages त्रिधा in a threefold way fedy laid (in the three stages of experience and the three aspects of evolution) पणिभि: by teachers who recite the glory of the Supreme गुह्यमानम् concealed (as the Supreme secret) घृतम् the Self-luminous Reality गवि in speech अन्वविन्दन् attained in order. इन्द्रः

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the lord (residing in the waking soul and the perceived universe) UnH one (waking experience) जजान created. सूर्य: the sun (Hiranyagarbha) एकम् one (experience of dream) (जजान created). वेनात् from the attractive one (i.e. unevolved cause in which there is no sorrow and hence attractive) uny one (State of sleep) (निष्पन्नम् was produced). स्वधया by the self- supportiug (Self) निष्टतक्षु: were shaped (the three categories mentioned).

11. God-like sages attained in the order (of their spiritual practices) the Self-luminous Reality laid in the three states of conscious- ness and secretly held by the teachers who praise it by chants in the Vedic speech (the great formulas such as ' Thou art That '). Indra or Virat, the regent of the visible universe and the waking consciousness created one, the visible world. Sūrya representing Taijasa and Hiranyagarbha created one, namely, the world of dream, and from Vena came the remaining one, the dreamless sleep. By the self-supporting Paramatman all these threefold categories were fashioned.

[This is yet another samhita mantra (Rgveda. IV. 58. 4) reproduced here and interpreted as a description of Om and the Reality denoted by it. As I have done above in order to comport with the context,

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following Sayana, I have given here also only an explanatory rendering. The word pani is etymo- logized by Sāyana as panegyrizer based on the mean- ing of 'praise' attached to the root pan. Thus pani is taken to be an ācārya who recites the glory of the Supreme for the benefit of his disciples. Vena is taken to be the Avyākrta as there is no sorrow in it .. All these allegorizations may be a distortion of an earlier text to yield a later meaning. Since, how- ever, the context in which a stanza is found is. fundamentally important for the religious interpreta- tion, the commentary has been taken as the only guide in fixing the meaning here and wherever the same situation had to be confronted. Bhattabhās- kara interprets the stanza as a creationistic passage.]

यो देवानीं प्रथमं पुरस्ताद्- विश्वाधिकों रुद्रो महषिः । हिरण्यगर्भ पंश्यत जार्यमान५ स नौ देवः शुभयास्मृत्या संयुनक्तु ॥ १२ ।।

यः विश्वाधिकः विश्वस्य कारणत्वेन तस्मादधिक: अथवा विश्वं अधिकारिवर्ग अतिक्रम्य स्थितः रुद्रः वेदप्रतिपाद्यः अथवा अन्तकाले सर्वस्य रोदयिता ऋषीणां अतीन्द्रियद्रष्टणां मध्ये महत्वात् महर्षिः सर्वज्ञः अथवा सर्वार्थसाधनदृष्टित्वात् महादृष्टिः, यश्च अग्नीन्द्रादिदेवानां प्रथमं आदिभूतं हिरण्यगर्भ सूत्रात्मानं पुरस्तात् अग्न्यादिदेवतानां उत्पत्ते: पूर्वमेव जायमानं पश्यत साक्षात् करोति अथवा अविरतं अभिमुखतया 11

162 MAHĀNĀRĀYAŅOPANIȘAD

न्वीक्षते। स: देव: तादृशः परमेश्वरः अस्मान् संसारनिवर्तकत्वेन शोभनया ब्रह्मतत्त्वानुस्मृत्या संयुक्तान् करोतु।।

य: he who विश्वाधिक: superior to all रुद्र: Rudra, revealed in the Vedas महर्षि: the Supreme Seer (य: he who) देवानाम् among gods प्रथमम् first हिरण्यगर्भम् Hiranyagarbha पुरस्तात् before (other gods) जायमानम् who is being born पश्यत (पश्यति) sees स: such देव: the Lord नः us शुभया beneficial स्मृत्या with remembrance संयुनक्तु may join.

12. May He, the Lord, join us with benefi- cial remembrance-He who is superior to all, who has been revealed in the Vedas, who is the Supreme Seer and who sees Hiranyagarbha who is the first among the gods and who is born before all the rest. [From the indication in the stanza it is accepted that this is one of those mantras prescribed as a prayer for the attainment of illumination through the grace of Parames'vara. Hiranyagarbha repre- sents the sum total of jīvas residing in all the bodies ; hence He is also called Sutratman or the Self that pervades creation as a thread. The Supreme Divine functions as Hiranyagarbha for setting in motion the entire creation; and hence the latter is the first- born and the Lord of all other gods. The present participle jāyamānam implies that the Supreme is ever face to face with the individual jīva represented

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by Hiranyagarbha viewed as a totality. The word Rudra is explained variously-revealed in the Vedas, giver of knowledge, causer of cry of sorrow at dissolution-by etymologizing as ru plus dra or rud plus ra. The epithet rsi is given to one who directly sees the Truth or who sees more than what others see, and so maharsi here is the all-seeing God. The whole stanza occurs also in Svetāsvataropanişad III. 4 and IV. 12 with some verbal variation. Here also visvadhiyo occurs in the longer version in the place of viswadhiko found in the shorter one. I have retained in the text the latter reading for metrical euphony and clarity of meaning. Bhattabhāskara explains that the remembrance meant here is the knowledge of God attained through His grace. Ac- cording to Sayana the beneficial remembrance con-

Reality.] sists in the unbroken thought of the Supreme

यम्मात्परं नापरमस्ति किश्चित् यस्मान्नाणीयो न ज्यायौऽस्तिं कश्चित्। वृक्ष इंत्र स्तब्धो दिवि तिष्ठत्येक- स्तेनेदं पूर्ण पुरुंषेण सर्वम् ॥ १३ ॥ यस्मात् ब्रह्मतत्वात् परं उत्कृष्टं अपरं अन्यत् किञ्चित् नास्ति। यस्मात् अणीय: अल्पतरं अपि वस्तु नास्ति। कश्चित् महत्तरः अपि नास्ति। यश्च एक: परमात्मा वृक्ष इव निश्चलः सन् द्योतनात्मनि स्वे महिम्नि तिष्ठति। तेन पुरुषेण व्यापकेन इदं सर्व पूर्ण नैरन्तर्येण व्यातम्।

164 MAHĀNĀRĀYAŅOPANIȘAD

यस्मात् than whom परम् higher अपरम् different किश्चित् anything न अस्ति there is not. यस्मात् than whom अणीय: more minute न not. कश्चित् anyone ज्याय: greater, older न अस्ति there is not. (य: he who) एक: alone वृक्ष: इव like a tree स्तब्ध: established दिवि in heaven, in his own glory तिष्ठति stands. तेन by that पुरुषेण by the Person इदम् this सर्वम् all पूर्णम् filled.

13. Other than whom there is nothing higher, nothing minuter, nothing greater, by that Purusa-the One who stands still like a tree established in heaven-all this is filled.

[The object of unbroken remembrance stated in the previous stanza is now further described here. The Paramatman is all that exists even as the visible universe. The simile of the tree here is perhaps akin to that of the eternal banian with roots in heaven described at Katha VI. 1. At Taittirīyabrāhmaņa II. 8. 9 we get the following two stanzas which throw light on the vrksa mentioned here. किं स्विद् वनं क उस वृक्ष आसीत् यतो द्यावापृथिवी निष्टतक्षुः। मनीषिणो मनसा पृच्छतेदु तत् यदध्यतिष्ठत् भुवनानि धारयन्।। ब्रह्म वनं ब्रह्म स वृक्ष आसीत् यतो द्यावापृथिवी निष्टतक्षुः । मनीषिणो मनसा वित्रवीमि वः ब्रह्माध्यतिष्ठत् भुवनानि धारयन् ॥-Was it a forest? what was the tree from which the world was fashioned ? O wise men, think out an answer for this and verify it by ascer- taining from your preceptor. Further, ask what is the cause which sustains all the world within itself ?

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This is the reply of the teacher: Brahman is the forest, Brahman is the tree out of which heaven and earth were fashioned, for all efficiency needed is in Brahman. O wise ones, I, the teacher, have arrived at this conclusion and tell you so. That Brahman stands above all other causes, holding the whole universe in Itself .- Bhattabhāskara gives the etymology of vrksa as वृत्वा क्ष्मां सीदति इति वृक्ष:, implying the immanent aspect of God; and interprets divi tisthati in the words: द्योतनशीले परमात्मनि अपृथग्भावेन तिष्ठति । Thus he implies that the same Supreme Divinity is non-different in the transcendent and immanent aspects. Sāyana interprets divi as the self-support- ing glory of Paramatman. This mantra is found in the same form at S'vetāsvatara III. 9.] न कर्मणा न प्रजया धर्नैन त्यागैनैके अमृतत्वमानशुः । परेंण नाक निरहिंत गुहायां विभ्राजते यद्यतयो विशन्ति ॥१४॥ अम्निहोत्रादिसत्ान्तेन कर्मणा अमृतत्वं पुमांसः न अश्नुवते; तथा पुत्रपौत्रादिकया प्रजया अपि अमृतत्वं न अश्नुवते; पात्रेभ्यो दत्तेन बहुविधफलसाधनेन धनेनापि अमृतत्वं न अश्नुवते। परं तु उक्तानां सर्वेषां लौकिकवैदिकव्यापाराणां त्यागेन एके अर्थात् केचित् एव अन्तर्मुखाः अमृतत्वं आनशुः प्राप्तुवन्ति-यत् अमृतत्वं इन्द्रियनियमन- शोला: यतयः विशन्ति। तत् नाकं परेण स्वर्गस्यापि उपरि स्थितं अपि स्वकीयबुद्धिगुहायां निहितं सत् विशेषेण अन्तर्भुखानां दोप्यते॥ कर्मणा by work न not, प्रजया by progeny न not, धनेन by wealth (given as gift) (न not); एके some त्यागेन by

166 MAHĀNĀRĀYAŅOPANIȘAD giving up (all these) अमृतत्वम् immortality आनशुः attained. यत् That which यतय: hermits विशन्ति attain (तत् that) नाकम् heaven परेण above निहितम् placed, गुहायाम् in the ether of the heart बिभ्राजते shines. 14. Not by work, not by progeny, not by wealth, they have attained Immortality. Some have attained Immortality by renunciation. That which the hermits attain is laid beyond the heaven; yet it shines brilliantly in the (purified) heart. [This is one of the widely quoted stanzas of this Upanișad interpreted by Bhațțabhāskara and Sāyaņa in two distinct ways. According to both these com- mentators, it lays down the means for the attain- ment of the Supreme Being whose attributes, power and grace were described in the previous stanzas. Both of them agree that immortality resulting from the knowledge of the Supreme is attained only by some who have undergone the necessary discipline. The passage, however, does not imply that work, progeny and gift of wealth are condemned as futility. To think so would be discarding the evidence of the Vedas. The purpose of the passage here is to stress the supreme importance of renunciation for the attainment of divine knowledge, which is the goal of the twofold religious path named pravrtti and nivrtti. Bhattabhāskara considers that tyāga here means phalatyāga or the surrender of the fruits

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of religious acts and of deeds of charity. The regular duties meant to secure absolution from the threefold debt to ancestors, gods and Rsis cannot be neglected. The Supreme Being is realised in the highest heaven as well as in one's own heart. He is attained by those who study the Vedas,. understand their import, perform duties laid down by them, habitually control the senses and conti- nuously practise divine contemplation. They sur- render the fruits of their actions to the Most High;

do. consequently they are not bound by the actions they Sayana thinks that this passage teaches total renunciation associated with sannyasa which is necessary for the attainment of Immortality. Small devotions like Agnihotra, extended sacrificial sessions designated Sattra and ordinary work of common service, however helpful these might be in generating the desire to know the Supreme, they cannot by themselves give Immortality. The knowl- edge of Paramātman and freedom come to one only by renouncing other interests and concentrating oneself on that ideal. There is a reading bibhrā- jadetad in the place of bibhrajate yad adopted here in the printed text. The pronoun in the first case emphasizes the realisation of the Infinite Self in one's own Self and that in the second stresses the identity of the Self in oneself with the Divine in the highest heaven. The reading tyāgenaikenamrtatvam has no documentary basis; eke implies only the rareness of the mature type of aspirants who have

168 MAHĀNĀRĀYANOPANIȘAD the necessary preparation for Immortality. This stanza and the succeeding one are found also at Kaivalyopanişad 1. 2. 4.] वेदान्तविज्ञानविनिश्चितार्थाः संन्यासयोगाद्यतयः शुद्धमत्वीः । ते ब्रह्मलोके तु परौन्तकाले परामृता(त्): परिमुच्यन्ति सवैं॥१५॥ वेदान्तजनितविज्ञानेन उपनिषदुत्पन्नसंसार निवर्तकपरमात्मज्ञानेन अभि- धानत: तात्पर्यतश्च निश्चितजीवव्रह्मैक्यबोधाः संन्यासेन सर्वकर्मपरित्याग- लक्षणेन केवलव्रह्मनिष्ठालक्षणेन अथवा कर्मफलानि ईश्वरे समर्प्य प्रमाण- विपर्ययविकल्पनिद्रास्मृतिरूपाणां पञ्चानां चित्तवृत्तीनां निरोधेन प्राप्तयोगाः शुद्धसत्त्वा: अर्थात् विषयभोगव्यावृत्तचित्ताः नियमनशीलाः अत एव यतय: ये मुमुक्षव: ते सर्वे परामृताः सन्तः अर्थात् परमं अमरणधर्मकं ब्रह्म आत्मत्वेन साक्षात्कुर्वन्तः जीवन्त एव ब्रह्मभूताः सन्तः संसारावसानसमये ब्रह्मलोके ब्रह्मणि देशान्तरप्रासतिं विना परिमुच्यन्ति प्रदीपनिर्वाणवत् भिन्नघटाकाशवत् च निवृत्ति उपयान्ति ॥ वेदान्तविज्ञानविनिश्चितार्था: those who have rigorously arrived at the conclusion taught by Vedanta through direct knowledge सन्न्यासयोगात् through renunciation (taught by the word tyaga in the preceding stanza) and by the practice of the discipline of yoga शुद्धसत्त्वा: whose minds have been purified ते सर्वे they all यतयः aspirants striving for self-control परामृता: having attained the immortality consisting of identity with the Supreme परान्तकाले तु at the time of final departure ब्रह्मलोके in the region of Brahman परिमुच्यन्ति dissolve themselves, get themselves liberated.

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15. Having attained the Immortality con- sisting of identity with the Supreme, all those aspirants who strive for self-control, who have rigorously arrived at the conclusion taught by the Vedanta through direct knowledge, and who have attained purity of mind through the practice of the discipline of yoga and stead- fastness in the knowledge of Brahman preceded by renunciation, get themselves released into the region of Brahman at the dissolution of their final body. [This stanza is commented on by S'rī S'ankaracārya at Mundaka III. 2. 6 adopting the reading Brahma- Tokeşu for Brahmaloke tu and Parāmrtāh parimuc- yanti for Parāmrtāt parimucyanti. The explanation and rendering given above follow his authority. According to S'rī S'ankaracarya, the goal of Vedānta is Paramatmavijnana or Self-realisation. The central theme of this verse is that this knowledge is attained through inner purity gained by taking to sannyāsa and yoga. Sannyasa implies renouncing worldy and religious work and preferring to remain forever steadfastly in the consciousness of Brahman. This is also yoga. Those who perpetually strive to keep this spiritual state are called yati-s. The last moment of life is called antakāla, end-time. Souls fated to rebirth confront antakāla repeatedly ; but the soul that is illumined by the wisdom of Vedānta takes his last birth, and consequently he meets

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with his parāntakāla, final end-time. The same author explains brahmalokesu in the plural distri- butively from the view-point of many liberated souls. who all merge into one Brahman. The word parā- mrtāḥ denotes the attainment of Immortality while one is living on the earth, and the verb parimucyanti implies the merging of the individual Self then and there, at the time of death, into the Supreme Self without leaving a trace of separate individuality- just as the birds flying across the sky do not leave any foot- print there or the fish moving in water leave no trail of a path. With the attainment of illumination the aspirant becomes parämrta and at the fall of the body he becomes parimukta, no more to be born again. Sāyaņa following sānkarabhāşya in spirit finds no difficulty in explaining the plural Brahma- lokeşu by accepting the reading Brahmaloke tu printed in our text. He says that though jňāna is the sole cause of liberation sannyāsa is necessary along with it. Yoga is taken by him in the Patañjala sense, and he stresses its necessity for the purity of mind which mainly consists in turning oneself away from objects that stimulate one's desires. Jñāna dis- pels ignorance by revealing the Truth, but tyaga and yoga are necessary to engender the undistracted and pure state of mind in which alone knowledge could shine unintermittently. Brahmaloka here does not imply any locality, but Brahman Itself. reading parāmrtāt is justified by The following way: Parāmrta stands for Avyākrta from the

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which ignorant people are not liberated even at the time of their final dissolution, while those who have Brahman-knowledge are liberated from it at the fall of their body. According to Bhattabhāskara, sannyasa implies dedication of the fruits of actions to God and yoga the practice of samadhi. He points out also that sarve includes all as'rama-s and castes.] दहं विपापं वुरवैश्मभूतं यत् पुण्डरीकं पुरमध्यसस्थम् । तत्रोंपि दहे गुगने विशोकं तस्मिन् यदन्तस्तदुपासितव्यम्॥१६॥ दहं अल्पप्रमाणं विपापं पापरहितं शुद्धं वरस्य श्रेष्ठस्य परमात्मनः उपलब्धिस्थानत्वेन उपासनास्थानत्वेन च गहरूपं पुरमध्यसंस्थं नगर- मध्यस्थितराजभवनस्थानीयं यत् पुण्डरीकं हृदयकमलं अस्ति तत्र तस्मिन्नपि पुण्डरीके दहे अल्पप्रदेशे अन्तः अन्तर्भांगे विशोकं शोकरहितं गगनं आकाशवदमूर्त यत् ब्रह्मतत्त्वं अस्ति तत् उपासितव्यं ध्यातव्यं श्रेयोर्थिभि:॥ दहम् small विपापम् sinless, pure वरवेश्मभूतम् the resid- ence of the Supreme पुरमध्यसंस्थम् situated in the centre of the citadel (of the human body) यत् that which पुण्डरीकम् the lotus (of the heart) तत्न in it अपि further तस्मिन् in that दहे small space (of the heart) अन्तः inside विशोकम् sorrowless यत् which गगनम् ether (अस्ति there is) तत् that उपासितव्यम् must be meditated upon. 16. In the citadel of the body there is the small sinless and pure lotus of the heart which is the residence of the Supreme. Further in the interior of this small area

172 MAHĀNĀRĀYAŅOPANIȘAD

there is the sorrowless Ether. That is to be meditated upon continually.

[This stanza gives the object and place for the unbroken meditation of the Supreme Divine. The Hindus worship God objectively in Nature or in the symbols artistically conceived for the purpose of adoration, as shown by the authority of the scriptures. Greater importance, however, is often attached to the subjective worship of the Divine which chiefly consists in His contemplation within one's own heart. To make this idea clear the analogy of the capital of a king, familiar to the Indian populace, is worked out in some of the Upanisadic passages. See Chāndogya VIII. 1. The body is named as Brahma- puram analogous to the capital of a king. There is the royal mansion in the city to which the lotus of the heart is compared. The king resides in the mansion and he must be sought there by supplicants. This passage describes that although Parabrahman is infinite, He can be accosted in the ether of the heart through unbroken meditation. The heart is the mansion of the Supreme. Because the heart is the place for meditating upon the Supreme it is quali- fied as sinless and pure. When a king is propitiated through proper service in his own residence he would reveal himself and all his glory to his devoted servants. So also when the Supreme is approached tbrough contemplation within oneself one realises the true nature of one's own being. The Paramatman

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residing in the heart is here referred to as visoka, sorrowless, and an aspirant who enters into his own heart by the continuous contemplation of the Supreme also becomes sorrowless. The text adopted above is. that of the shorter version accepted by Sāyana. The variae lectiones in the longer version have not much merit: varavesmabhūtam here is presented as paramesmabhūtam there and the anonymous com- mentator declares that mesma is a Vedic form of ves'ma! In the second line dahre is replaced by dahram without any special advantage. Where Sayaņa reads varavesma Bhattabhāskara reads paravesma, the home of the Supreme. The word pundarīka is analysed by Bhattabhaskara thus: पुण्या दरी पुण्डरी, तां कायति शब्दयति इति that is to say a holy inner apartment called by the name pundarika. For further elucida- tion of worship in the heart see Brahmasūtras. 1.3.14-21.] यो वेदादौ स्वरः प्रोक्तो वेदान्ते च प्रतिष्ठिंतः । तस्यं प्रकृतिलीनस्य युः परैः स महेश्वैरः ॥ १७ ॥ वेदोपक्रमे यः प्रणवरूपः स्वरः प्रोक्तः अस्ति स एव वेदान्ते 'ओमित्ये- तदक्षरमिदं सर्व' इत्याद्युपनिषत्सु च प्रतिष्ठितः प्रतिपादितो भवति। सः प्रणवः ध्यानकाले जगत्कारणभूतायां अव्याकृतप्रकृतौ लीनो भवति। तस्य प्रकृतिलीनस्य प्रणवस्य चः परः चतुर्थमात्रारूपेण नादाख्ये अंशे ध्यातव्यः यश्च सर्वोत्कृष्टः अस्ति स एव महेश्वरः ॥ य: that स्वरः sound वेदादौ at the commencement of (the recital of) the Vedas प्रोक्त: uttered वेदान्ते in the

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Upanisad च and प्रतिष्ठित: firmly established प्रकृतिलीनस्य dissolved in the causal matter तस्य his पर: beyond यः who सः he महेश्वरः the Supreme Lord. 17. He is the Supreme Lord who transcends the syllable Om which is uttered at the com- mencement of the recital of the Vedas, which is well established in the Upanisads and which is dissolved in the primal cause during contemplation.

[This mantra describes the Reality mentioned in the previous stanza as the sorrowless ether in the heart. The pranava is the symbol and the representation of the Supreme and so the source and substance of the Vedas and the Upanisads. The aspirant is advised to meditate on the three elements of pranava a, u and m representing Virāt, Hiranyagarbha and Āvyākrta (material, mental and causal aspects of the universe). By this meditation the grosser principle is refunded to its subtle cause ; so Virāt is dissolved in Hiranyagarbha and Hiranyagarbha in Prakrti. Beyond Prakrti, the causal principle, is the Supreme corresponding to the nada or the intangible reverb- eration which continues for ever when the three syllables of the pranava are uttered in succession and their physical sound has subsided. The term mahesvara containing the element mahān indicates the idea of the highest worship-points out Bhatta- bhaskara. It is not meant for distinguishing Him

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from alpeswara. About the origin of pranava and the four Vedas from it see Bhāgavata XII. 6. 37-44.]

त्रयोदशोऽनुवाक: SECTION THIRTEEN

सहस्रशीर्ष देवं विश्वाक्ष विश्वर्शम्भुवम् । विश्वे नारायेणं देवमक्षरै परमं प्रमु(पद)म्॥ १ ॥ विश्वतः परंमं नित्युं विश्वं नारायणए हरिम्। विश्वमेवेदं पुरुषुस्तद्विश्वमुपजीवति ॥ २॥ पति विश्वस्यात्मेश्वेर५ शाश्वतए शितरमत्र्युतम्। नारायणं महाज्ञेयं विश्वात्मांनं पुरार्यणम् ॥ ३ ।। इदं विश्वं पुरुषः एव, तत् तस्मात्, सहस्रशीर्ष बहुशिरस्कं, विश्वाक्षं सर्वप्रजासंबन्धिमिः इन्द्रियैः अक्षिकार्यवन्तं, विश्वशंभुवं विश्वप्रपञ्चस्य सुखस्य हेतुं अथवा सुखस्य भावयितारं, विश्वं विश्वत्वेन स्थितं जगदात्मकं, नारायणं नराणां समूहस्य स्वामित्वेन अथवा उपादानत्वेन पञ्चभूतात्मना स्थितं, देवं अग्नीन्द्रमित्रवरुणादिदेवरूपेण अवस्थितं, अक्षरं सर्वदा क्षरण- हीनं अथवा सर्वव्यापक, परमं सर्वोत्कृष्टं, प्रभुं सर्वप्रपञ्चनियमनभरणसमर्थ, विश्वतः जगतः परमं प्रकृष्टं, नित्यं विनाशरहितं, विश्वं सर्वात्मकं, नारायणं नराणां गन्तव्यं, हरिं पापाज्ञानयो: हर्तारं, विश्वस्य जगतः पालकत्वात् पतिं, आत्मेश्वरं आत्मनां जीवानां नियामकं, शाश्वतं निरन्तरं वर्तमानं अथवा ध्रुवं, शिवं परममद्गलं अथवा शान्तोपद्रवं, अच्युतं क्षतिरहितं, नारायणं सृष्टानां प्रजानां मध्ये अनुप्रविश्य स्थितत्वात् नरा एव आश्रयो यस्य तं,

176 MAHĀNĀRĀYAŅOPANIȘAD महाज्ञेयं प्रौढतमत्वात् जगदुपादानभूतत्वात् अपवर्गहेतुत्वाद्वा ज्ञेयेषु प्रशस्यतमं, विश्वात्मानं विश्वशरीरं अथवा जगदुपादानभूतं, परायणं प्रकृष्टं गन्तव्यरूपं, तं देवं इदं विश्वं उपजीवति, अथवा तादृशं विश्वोपजीव्यं देवं ध्यायेत्।।

इदम् this विश्वम् universe पुरुष: the Divine Person एव alone, truly. तत् therefore सहस्रशोर्षम् many-headed विश्वाक्षम् many-eyed विश्वशम्भुवम् the producer of joy for the universe विश्वम existing in the form of the universe नारायणम् the master and cause of humanity देवम् existing as various gods अक्षरम् imperishable, all pervasive परमम् all-surpassing प्रभुम् ruler and saviour of all विश्वतः than the world परममू higher, superior नित्यम् endless विश्वम् omniform नारायणम् he who is the goal of humanity हरिम् destroyer of sin and ignorance विश्वस्य of the universe पतिम् protector आत्मेश्वरम् ruler of individual souls शाश्वतम् permanent शिवम् supremely auspicious अच्युतम् unchanging नारायणम् he who has man as the support, being the indwelling spirit HET- ज्ञेयम् supremely worthy of being known विश्वात्मानम् embodied in the universe, causal substance of the universe परायणम् supreme goal देवम् the self-effulgent Divinity विश्वम् universe उपजीवति subsists. 1-3. This universe is truly the Divine Person only. Therefore it subsists on Him- the self-effulgent Divine Being-who has many heads and many eyes, who is the producer of

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joy the universe, who exists in the form of the universe, who is the master and the cause of humanity, whose forms are the various gods, who is imperishable, who is the all-surpassing ruler and saviour, who is superior to the world, who is endless and omniform, who is the goal of humanity, who is the destroyer of sin and ignorance, who is the protector of the universe and the ruler of individual Souls, who is permanent, supremely auspicious and unchanging, who has embodied Himself in man as his support (being the indwelling Spirit), who is supremely worthy of being known by the creatures, who is embodied in the universe and who is the supreme goal.

[This anuvaka, according to Bhattabhaskara, describes the attributes of the Supreme ; but accord- ing to Sayana it lays down the nature as well as the quality of the Divine who is to be worshipped in the heart as pointed out in the penultimate verse of the previous Section. Based on these two ancient com- mentators I have given an explanatory rendering of the epithets and names like Nārāyana and Hari. In the Rgvedasamhita the Divine Reality is described as Agni. A large number of hymns ascribe also to Agnidevata divine attributes and functions. The Agni- rahasya in the S'atapathabrahmana and Agnicayana 12

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in the Taittiriyabrahmana teach meditations on Agni in one's own Self as the Purusa. Such medi- tations, when performed by an aspirant without desire for any self-regarding result, lead him to liberation. From the Brahmana texts it is evident that the Fire which is embodied in the universe is the Purusa wor- shipped in the Agnicayana. अगनिरेव महत् एकाक्षरं ब्रह्म is the declaration of S'atapatha. The rite of Agnicayana is meant for Purusaradhana. The Rgveda in the famous Purușasūkta forestalls the central teachings of the Upanisads by announcing Purușa as the cause of the universe and the means of attaining liberation. The various gods described in many hymns merge into the Purusa, who in the Yajurveda is mentioned as the Prajapati. Finally He is comprehended under terms like Ekam Sat, Puruşa, Prāņa, Ātman, and Brahman. The whole universe is conceived on the analogy of a human organism and then the unity of all existence as Atman is emphasized. The conception of Purușa, Brahman and Ātman finally becomes identical. Chāndogyopanișad VIII. 12. 3 describes the uttama- purușa described in the Gitā as Purușottama. The Uttaranārāyaņa in the Vājasaneyīsamhitā and this anuvāka are in a way supplementary to the Purusa- sūkta of the Rgveda. This anuvaka is used in daily worship of the Divine Person by those who follow the scriptural mode of divine service. In the place of prabhum ending the first stanza the longer version reads padam which means the goal.]

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नारायण: परं ब्रह्म तत्त्वं नारायण: परः । नारायण: परो ज्योतिरात्मा नारायण: परः ॥ ४ ॥ [नारायण: परो ध्याता ध्यानं नारायणः परः ।]

नारायणशब्देन व्यवहियमाण: परमेश्वर एव परं ब्रह्मतत्वम्। अतः नारायण: परः सर्वोत्कृष्टः एवात्मा नान्यः मूर्तिविशेषः । तथा नारायण: उपनिषदुक्तप्रत्यगभिन्नं परं ज्योतिः। तस्मात् नारायण: परः आत्मा परमात्मा। [नारायण: परः सर्वोत्कृष्टः ध्याता वेदान्ताधिकारी। स एव ध्यानम्। स च पर: सर्वश्रेष्ठः ॥] नारायण: Narayana परम् the supreme ब्रह्मतत्त्वम् Reality designated as Brahman. नारायण: Narayana पर: the highest (Self). नारायण: Narayana पर: the supreme ज्योति: light (described in Upanisads). नारायण: Narayana पर: infinite आत्मा Self. [नारायण: Narayana पर: most excellent ध्याता meditator, ध्यानम् meditation नारायण: Narayana पर: Supreme.] 4. Nārāyana is the Supreme Reality desig- nated as Brahman. Nārāyana is the highest (Self). Nārāyana is the supreme Light (describ-

Self. ed in the Upanisads). Nārāyana is the inflnite [Nārāyana is the most excellent medi- tator and meditation.] [In this whole anuvaka we have accepted the reading supported by Sayana and minor variations of wording are not noted. Bhattabhāskara's interpretation is

180 MAHĀNĀRĀYAŅOPANIȘAD

openly vis'istadvaitic while that of Sāyana is non-dualistic. The difference of reading in some places appear to depend on this. The former takes. Nārāyanaparam and Nārāyanapara as single words and interprets Brahma as the dependent vibhūti of Nārāyaņa and Jyotirātmā as the finite Self that is dependent on God as a pot is on clay. While Sāyana takes the two terms Brahma and tattvam tegether,. Bhattabhāskara considers them seperate and states that the categories of the universe are meant by tattvam. According to Bhattabhāskara, Paramātman is identified with Nārayana who is the substantial cause of the universe, nature and souls. But accord- ing to Sāyaņa, Nārāyaņa is Paramātman described as Brahman and not a personality. The verse added in brackets is not vouched for by both these com- mentators. It emphasizes the advaitic idea of the transcendent unity of meditator, meditation and the Reality meditated upon. The anonymous com- mentator makes out from the last Nārayanah parah the opposition of Nārāyana to sinners, relying upon the meaning enemy for the word para.]

यच्च किश्चिज्जंगत्यस्मिन् दृश्यते श्रयतेऽपि वा। अन्तर्वहिश्चं तत्सुर्व व्याव्य नारायणः स्थितः ॥ ५॥

अस्मिन् वर्तमाने जगति यत्किञ्चित् अपि पदार्थजातं प्रत्यक्षं दृश्यते अपि च दूरवर्तित्वात् श्रूयते वा तत् सर्व सुवर्णमिव कटकमुकुटादिक अन्तः बहिः च व्याप्य नारायण: स्थितः अवस्थितः ॥

SECTION THIRTEEN 181

अस्मिन् in this जगति world यत् किञ्चित् whatsoever दृश्यते is perceived अपि च further श्रूयते known through report वा or तत् that सर्वम् all अन्त: inside बहिः outside च and व्याप्य pervading नारायण: Narayana स्थित: remains.

5. Whatsoever there is in this world known through perception (because of their proximity) or known through report (because of their distance), all that is pervaded by Nārāyana within and without.

[Nārāyana is the substance of the universe just as gold is the substance of an ornament made of it, within and without. According to Bhattabhaskara inside and outside refer to the internal organs and external objects.]

अनेन्तमव्ययं कविए समुद्रेऽन्तें विश्वर्शम्भुवम् । पुदमकोशप्रंतीकाश५ हृदय चाप्यघोमुंखम् ॥ ६ ॥

अनन्तं अपरिच्छिन्नं अव्ययं क्षयरहितं कविं मेधाविनं अथवा चिट्रूपेण सर्वजं समुद्रे हृदयाकाशे स्थितं अन्तं समस्ताध्वसमापिस्थानं अथवा समुद्रेऽन्तं संसारसमुद्रस्यावसानरूपं विश्वशम्भुवं देवं विश्वं उपजीवति, अथवा ईदृशं नारायणस्वरूपं उपासीत । तस्य उपासनास्थानम्-पद्मकोश- प्रतीकाशं पद्ममुकुलसङ्काशं अथवा कमलकोशमध्यछिद्रसददशं हृदयम्। इदं चापि स्थानं अधोमुखं भवति न तु लौकिकपद्मवत् ऊर्ध्वमुखम्। बाह्यव्यवहारसमये अवाङ्मुखं तन्निवृत्तौ ऊर्ध्वमुखं विकसतीत्यर्थः ॥

अनन्तम् limitless अव्ययम् changeless कविम् all-knowing समुद्रेऽन्तम् dwelling in the heart, the end of all striving,

182 MAHĀNĀRĀYAŅOPANIȘAD

the end of the sea of samsara विश्वशंभुवम् the cause of the happiness of the world - पद्मकोशप्रतीकाशम् like the bud of the lotus flower हृदयम् heart अपि च also अधोमुखम् inverted.

6. One should meditate upon the Supreme- the limitless, unchanging, all-knowing, cause of the happiness of the world, dwelling in the sea of one's own heart, as the goal of all striving. The place for His meditation is the ether in the heart-the heart which is comparable to an inverted lotus bud.

[This stanza runs two ideas together with a gram- matical gap which is filled in the translation. The first half describes once again the nature of the Supreme Divine Being on whom the world subsists and on whom one should meditate. The second half pres- cribes the place of meditation, namely, the heart already mentioned. As long as a man is engrossed in the sense-world seeking external pleasures his heart remains like an inverted lotus bud at night, which turns away from the light of the sun. But when he seeks the Divine Reality delightfully he turns away from the distracting objects of the world and he enters into the chamber of his own heart in communion. The lotus of his heart then becomes heliotropic to receive the light and life radiating from the Divine Sun.]

SECTION THIRTEEN 183

अर्धो निष्ट्या वितस्त्यान्ते नाभ्यामुपरि तिष्ठति। हृदय तद्विंजानीयाद्विश्वस्यायतनं मंहत् ॥७ ॥

यत् एतत् हृदयाख्यमुपासनास्थानं निष्टेः अथवा निष्टयायाः ग्रीवा- बन्धनस्याधस्तात् वितस्तिप्रमाणात् परं नामे: उपरि तिष्ठति तत् विश्वस्य सर्वस्य जगतः महदायतनमिति विजानीयात्। यतः हृदयपुण्डरीकवर्तिना मनसा जगदिदं सर्व स्वप्नवत् कल्पितं ; अथवा विश्वात्मनः परमात्मनः स्थानत्वात् तत् महदायतनम् ॥ (यत् that which) हृदयम् heart निष्टया: of the Adam's. apple वितस्त्या: of the measure of a finger span अन्ते end नाभ्याम् (नाभ्याः) of navel उपरि above तिष्ठति is stationed. तत् that विश्वस्य of the universe महत् great आयतनम् abode विजानीयात् one should know. 7. It should be known that the heart which is located just at the distance of a finger span below the Adam's apple and above the navel is the great abode of the universe. [This stanza locates the heart in the body, just at the distance of one's own finger span below the Adam's apple denoted by the word nisti here. Sāyaņa explains nisti as grīvābandha. Bhattabhāskara takes the word to be nistya and considers that the genitive case ending has been elided according to Vedic usage. The reading in the text above, accepted by Sāyana, is justified by him on the ground of savarnasandhi after eliding the visarga between vitastyah and ante.

184 MAHĀNĀRĀYAŅOPANIȘAD

In order to evade this procedure based on Vedic license Bhattabhāskara accepts the reading vita- styam tu instead. The heart is described as the great abode of the universe either because Para- mātman, the Soul of all, resides there or because the mind which projects the whole universe dwells there. In the place of हृदयं तद्विजानीयात् the longer version reads ज्वालमालाकुलं भाती which means shining with a garland of flames.] सन्तत५ सिराभिस्तु लम्बत्याकोशमन्निभम् । तस्यान्ते सुषिरथ सूक्ष्मं तस्मिन्त्सर्वे प्रर्तिष्ठितम् ॥८॥ आकोशसन्निभं ईषत्कोशसदृशं अथवा पद्ममुकुलसदृशं हृदयकमलं तु सिराभि: नाडीभि: समन्ताद्विधृतं अथवा परितः सम्यकू व्यापं सत् अधोमुखत्वेन प्रलंबते। तस्य अन्ते अर्थात् मध्ये सूक्ष्मं स्वल्पप्रमाणं सुषिरं हृदयाकाशाख्यं छिद्रं विद्यते। तस्मिन् सुषिरे जीवान्तःकरणप्राणरूपं पदार्थजातं सर्वे प्रतितिष्ठति। अथवा हृदयसमीपे सुषुम्नारूपं नाडीछिद्रं तिष्ठति, तस्मिन् जगत् सर्वमाश्रितं भवति, सर्वजगदाधारस्य परमात्मनः सुषुम्नागते मनसि अभिव्यज्यमानत्वात्। आकोशसन्निभम् like a louts bud तु indeed सिराभि: by arteries सन्ततम् surrounded लंबति (लम्बते) is suspended. तस्य of it अन्ते in the middle सूक्ष्मम् narrow सुषिरम् space (विद्यते there is). तस्मिन् in it सर्वम् all प्रतिष्ठितम् supported. 8. Like the bud of a lotus, suspends in an in- verted position, the heart, surround by arteries.

SECTION THIRTEEN 185

In it there is a narrow space (or near it there is a narrow space called susumnā). In it every- thing is supported.

[Bhattabhāskara takes the narrow space in the heart to be the seat of everything. By everything he means the inner man consisting of the spirt, the mind and the faculties. Sayana takes ante in the sense of near and not inside as the former exegete does. He tells us that the narrow space is the susumnā nādī. According to him, when the mind enters into this space through the process of yoga, one intuits Para- mātman, the source of all the universe. Hence the narrow space is spoken of as the support of all.]

तम्य मध्ये महानभिविश्वानिर्विश्वतोमुखः ।

[तियंगध्र्वमेघःशायी रश्मर्यस्तम्य सन्तता (:) ।] सन्तापयति स्वं देहमापीदतलमस्तकम् । तम्यु मध्ये वह्िंशिखा अणीयौर्ध्वा व्यस्थिता ॥ १० ॥ नीलतौयदमध्यम्था विद्युल्लेरेव भास्वरा। नीवारशू्कंवत्तन्वी पीता भौस्वत्यणूर्पमा ॥ ११ ॥ तस्य सुषुम्नानालस्य पद्मकोशसमानहृदयमुषिरस्य वा मध्ये विश्वार्चि: विश्वतः प्रसरज्ज्वाल: विश्वावकाशोदीर्णमुखसमानः अथवा परिस्थितसर्व- नाडीषु ज्वालारूपेण संसरणात् बहुविधमुखः यः महानभि: उज्ज्वलवैश्वानर-

186 MAHĀNĀRĀYAŅOPANIȘAD

रूप: अजर; भुक्तस्य जरयितापि स्वयमजीर्यमाण: अग्रभुक् पुरतः प्रात्मन्नं भुञ्जान: आहारं विभजन् भुक्तमन्नं सर्वावयवेषु प्रसारयन् अवस्थितः कवि: क्रान्तदर्शनः अभिज्ञः सः [यस्मात् तस्य तिर्यगूर्ध्वाधःशायिनः अग्ने: किरणा: सन्तता: सर्वतो व्यात्ा: तस्मात् ] स्वकीयमाश्रयभूतं देहं पादतल- मारभ्य मस्तकपर्यन्तं सन्तापयति उष्णं करोति। तस्य कृत्स्नदेहव्यापिनः अग्ने: मध्ये अणीयोर्घ्वा अणीयसामूर्ध्वभूता अत्यन्तसूक्ष्मा अत्यन्तसूक्ष्ममार्ग- युक्ता वा नीलमेघमध्यस्थिततडिद्रेखासदृशप्रभायुक्ता शालिबीजस्य दीर्घ- पुच्छमिव तनुप्रमाणा तप्तकाञ्चननिभत्वात् पीतवर्णा भास्वती दीतियुक्ता अणूनां तनूनां सूक्ष्मवस्तूनां वा उपमा भवितुं योग्या वह्निशिखा अर्थात् वह्निशिखासदृशो जीवः व्यवस्थिता विशेषेणावस्थितः ॥

तस्य of that मध्ये in the middle विश्वार्चि: aflame on all sides विश्वतोमुख: omnifaced (य: that which) महान् great. अगनि: fire अजर: undecaying अग्रभुक consuming what is presented आहारम् food विभजन् assimilating to the body तिष्ठन् remaining कवि: all knowing सः he [तस्य his तिर्यगूर्ध्वमध:शायी (-यिनः) scattered vertically and horizon -- tally रश्मय: rays सन्तता(:) continually spread] स्वम् own देहम् body आपादतलमस्तकम् from the insole to the crown सन्तापयति warms. तस्य of that (fire pervading the- whole body) मध्ये in the middle अणीयोर्ध्वा the topmost among the subtle नीलतोयदमध्यस्था set in the rain- bearing cloud विद्युल्लेखा flash of lightning इव like भास्वरा dazzling नीवारशूकवत् like the awn of a paddy grain तन्वी slender पीता of golden colour भास्वती brilliant अणूपमा a comparison for what is subtle वह्निशिखा the tongue of fire व्यवस्थिता abides.

SECTION THIRTEEN 187

9-11. In the middle of that (narrow space of the heart or susumna) remains the undecay- ing, all-knowing, omnifaced, great Fire, which has flames on every side, which enjoys the food presented before it, which remains assimilating the food consumed, [the rays of which spread scattering themselves vertically and horizon- tally,] and which warms its own body from the insole to the crown. In the centre of that Fire which permeates the whole body, there abides a tongue of Fire, of the colour of shining gold, which is the topmost among the subtle, which is dazzling like the flash of the lightning that appears in the middle of a rain-bearing cloud, which is as slender as the awn of a paddy grain; and which serves as a comparison to illustrate subtlety.

[These lines convey to us the following thoughts : Somatic heat is the sign of the presence of life. When the body loses all warmth, life has departed. A great Fire is thus at the root of life. Its place is within the narrow space of the heart or susumna. This Fire or energy radiates through arteries and nerves like heat through conductive bodies. It also receives stimuli from outside through sensations and perceptions which act as its many mouths. Whatever is presented to this Fire is analysed, enjoyed and assimilated by it without itself being transformed or

188 MAHĀNĀRĀYAŅOPANIȘAD destroyed in the process. It can make use of knowledge from the distant past and project thoughts into the future. Thus the vital principle of jīva described here in the simile of the Fire is responsi- ble for all physical and mental activities ordinarily observed in the living and functioning man. Every part of the body is pervaded by the jīva like the rays of light radiating in all directions. One particular tongue of flame is specially mentioned as abiding in the centre of this great Fire which is the real principle of the jīva described here with a wealth of imagery. The brilliance of a lightning flash suddenly appearing in the background of a deep blue cloud, which acts as a foil to it, gives it a specially charming colouring. When this streak of light is as slender as the awn of a paddy grain, this Upanisad wants us to take it as the example of the central flame which represents the jiva. The Svetasvatara upanisad V. 9 also says that the individual Soul is as subtle as a hair point divided and sub-divided hundred times. So also ibid., V. 8 and Mundaka III. 1. 9 speak of its atomicity. Yet the jīva is potentially infinite. For further discussion of the matter see the Brahmasūtras II. 3. 19 to 32. The jīva is called agrabhuk because it is his nature as the agent to enjoy what is immediately presented rather than what is distant. The layman's reply to the question- what is jīva ?- is given in the statement : The unde- caying one who is responsible for the chemistry of the body-who breaks ingested food and builds up

SECTION THIRTEEN 189

living tissues. Bhattabhaskara considers the locus of the great Fire in the narrow space of the heart, and Sayana says that it is in the sușumna near the heart. According to the former, the jiva draws towards it all existence, to an open mouth as if it were, contain- ing the entire realm of space. This metaphor sug- gests to us that the jiva is capable of infinite knowledge and joy. It is evident from the Agni- mantras in the Rgveda that Fire is Purusa, Atman and Brahman and so it dwells in the human body as. vaisvānara responsible for human life and activity. The longer version adds one line after the ninth verse which I have enclosed in parenthesis as it is not commented on by both the exegetes. The- reading āpādatalamastakah does not affect the sense. The compound word aniyordhva, according to Bhattabhaskara is aniyah plus adhva with the augmentation of the semivowel r as a Vedic pecu- liarity. According to this formation of the word,. the narrow flame is the subtle path of the jīva for the attainment of the Supreme. The alternative meaning given by him and also accepted by Sāyaņa, is based upon the compound anīyah plus ūrdhva with the elision of the visarga and combination of the vowels. The meaning then is top-ranking among what is subtle. In the eleventh stanza there is the reading pītābhā syāt tanūpamā in the place of pītā bhāsvatī anūpamā which has the advantage of eliminating the redundancy of the idea in bhāsvarā and bhāsvatī appearing closely.

190 MAHĀNĀRĀYAŅOPANIȘAD

Bhattabhaskara has the following suggestive note revealing the meaning conveyed by the simile: The jīva entangled in the activities and enjoyments of mundane life has his vision diverted from the Supreme and got absorbed in the world. In this state he is shrouded in the gloom of delusion and conse- quently his inner Light is reduced to a narrow streak like the flash in the cloud. But when he retracts from worldly engrossments and turns towards the Supreme, the curtain of delusion cast by the spell of the world is drawn and his inner Light shines in all the brilliancy of the Supreme.]

तस्यीः शिखाया मध्ये पुरमीत्मा व्यवस्थितः । स ब्रह्मा स शिव: [स हरिः] सेन्द्रः सोडर्क्षरः पर्मः स्वराट् ॥१२॥

तादृशायाः शिखायाः अर्थात् तस्य एवंविधस्य वह्निशिखास्थानीयस्य जीवात्मनः मध्ये जगत्कारणभूतः परमात्मा व्यवस्थितः आत्मप्रकृतिरूपो नारायण: जीवानुरोधेन संकुचितः तिष्ठति। स एव ब्रह्मा स्ष्टा, स एव शिव: रुद्र:, [स एव हरिः] स एव इन्द्रः देवराज;, स एव क्षरणरहितः परमः प्रकृष्टः स्वराट् स्वे महिम्नि राजमान: स्वतन्त्रः सर्वहेतुरीश्वरः, अथवा अक्षर: मायाविशिष्टान्तर्यामी, परमः स्वराट् मायारहितशुद्धचिद्रूपः॥ तस्या: of that शिखाया: of the flame मध्ये in the middle परमात्मा Paramatman व्यवस्थित: abides. सः he ब्रह्मा the four-faced creator सः he शिवः Siva (सः he हरि: Visnu) सः he इन्द्र: Indra, chief of gods. सः he अक्षर: the Lord who is the efficient and the meterial cause of the Universe परमः the Supreme स्वराट Self-luminous (Pure Consciousness).

SECTION THIRTEEN 191

12. Paramatman dwells in the middle of that flame. (Although He is thus limited) still He is the four-faced creator, S'iva, Visnu, Indra, the material and efficient cause of the Universe and the Supreme Self-luminous Pure Consciousness.

[This stanza concludes the meditation upon the Supreme in the heart. The Paramatman has apparently reduced Himself in order to dwell in the heart, in the Fire of the Soul, ruling from the centre of the body. This self-limitation does not, however, affect the Paramatman who remains ever the Truth designated by the divine names, Brahmā, S'iva, Hari and Indra-though He is viewed as the conditioned Brahman originating, sustaining and retracting the universe and as the acosmic self-luminous Supreme Brahman. According to Bhattabhāskara who gives a vīsistadvaitic interpretation of the passage, the following ideas stand out : Paramātman is Narāyana, the source of jivas. He remains contracted in the heart for the benefit of the jīvas. He is the creator, protector and dissolver of the universe. He is Svarat because He is the only independent Reality causing all other dependent categories. He shines for ever in His own glory. The Deities and scriptural duties taught by mantras and brāhmanas have their finality in Him. Worshipping Him thus one attains Him.]

192 MAHĀNĀRĀYAŅOPANIȘAD

चतुर्दशोऽनुवाक: SECTION FOURTEEN

"आदित्यो वा एष एतन्मण्डलं तपति तत्र ता ऋचस्तदुचा मण्डलए स ऋचां लोकोऽथ य एष एतस्मिन्मण्डलेऽरचिर्दीप्यते तानि सामानि स साम्नां लोकोडथ य एष एत्स्मिन्मण्डलेऽर्चिषि पुरुषस्तानि यजू५षि स यजुषा मण्डलए स यजुंषां लोकः सैषा त्रय्येव विद्या तंपति यं एषौऽन्तरादित्ये हिरण्मयः पुरुषः ।। १ ।।

यः नारायण: पूर्वस्मिन् अनुवाके अभिहित: सः वे एषः आदित्यः; तस्य एतत् अस्मद्दृष्टिगोचरं मण्डलं वर्तुलाकारं तेजस्संघातं तपति ; तत्न मण्डले ताः वेदभागत्वेन प्रसिद्धाः ऋचः वर्तन्ते; तत् तस्मात् हेतोः ऋचा निष्पादितं एतत् मण्डलम् ; सः आदित्यः ऋचां ऋगभिमानिदेवतानां लोक: निवासस्थानम् ; एवं मण्डलस्य ऋगात्मकत्वं ध्यातव्यम्। अथ एतस्मिन् मण्डले यत् एतत् भास्वरं तेजः प्रकाशते तस्य तेजसः रूपाणि सामानि इति ध्यातव्यानि ; सः आदित्यः सामाभिमानिदेवतानां लोक: निवासस्थानम् ; एवं मण्डलस्य सामात्मकत्वं ध्यातव्यम् । अथ एतस्मिन् मण्डले अर्चिषि तेजसि य एष पुरुषः देवतात्मा वर्तते तस्य स्वरूपाणि यजूंषि इति ध्यातव्यानि ; सः यजुरात्मकः पुरुषः ; तस्य मण्डलं यजुषा निष्पादितं इति ध्यायेत् ; सः आदित्य: यजुरभिमानिदेवतानां लोक: निवास- स्थानम्। सा एषा आदित्यमण्डलरूपा तद्गतार्चिर्ागरूपा तत्नत्यपुरुषरूपा च ऋग्यजुःसामात्मिका तयी विद्या एव तपति य एष पुरुषः आदित्यमण्डल- मध्ये हिरण्मयः वर्तते॥

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एष: he वै indeed आदित्य: sun, एतत् this मण्डलम् orb तपति shines, तत्र there ताः those ऋच: Rks, तत् therefore ऋचा by the Rk मण्डलम् orb, collection. स: that (orb) ऋचाम् of the Rks (Regents of the Rk verses) लोक: abode .- अथ then य: that which एषः this एतस्मिन् in this मण्डले in the orb अर्चि: flame दीप्यते shines, तानि they सामानि Saman chants (like Brhat and Rathantara). स: that साम्नाम् of the Samans लोक: abode .- अथ then यः he who एष: this one एतस्मिन् in this मण्डले in the orb अर्चिषि in the flame पुरुष: the Person तानि they यजूंषि instances of Yajus, सः he यजुषा by Yajus मण्डलम् orb, सः he यजुषाम् of the instances of Yajus लोक: abode .- सा that एषा this त्रयी threefold विद्या knowledge एव alone तपति shines. य: who एष: this one अन्तः आदित्ये within the sun (सः he) हिरण्मय: golden पुरुष: Person.

1. Verily Āditya is He; This orb of His gives light and heat; The well-known Rk verses are there; Therefore the orb is the collection of Rks; He is the abode of the Rk verses. Now this flame which is shining in the orb of the sun is the collection of Saman chants; That is the abode of Saman chants. Now He who is the Person in the flame within the orb of the sun (is to be meditated as) the collection of Yajus; that part of the orb is the collection of Yajus; That is the abode of Yajus. Thus by these three the threefold knowledge 13

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alone shines. He who is within the sun is the Golden Person.

[This passage lays down a meditation of the Supreme in the sun. The Chandogyopanisad (1. 6. 5-6) states: The white shining of the sun is the Rk, the dark, the ultra black, is the Saman ; there is the Golden Person, exceedingly brilliant and above all evils, within the sun. The same Upanisad (III. 1. 4, III. 2. 3, and III. 3. 3) asserts that the red appearance in the sun is the essence of the Rgveda, the white appearance is that of the Yajurveda, the dark appearance is that of the Samaveda and the exceedingly dark appearance is that of the Atharva- veda. That the Vedas are to be associated with meditation upon the sun is an idea found in many passages of the scriptures. According to Sāyaņa, Parames'vara, praised as Nārāyaņa in the previous Section, is described here as the sun. The scriptural view is that every object in the world has three aspects: Adhyatma, Adhidaiva and Adhibhuta. The last of these terms implies the physical aspect of the object; the second one denotes the Divine Power as residing in all the objects; and the first one represents the essence of every- thing viewed from within as the subject. On this theory Rk, Yajus and Saman (hymns, formulas and chants) have their own devatas or regents. Accord- ing to Sayana, the regents of the body of each Veda dwell respectively in the orb of the sun, the flame in

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it and the Person visible in the orb, in the order of the Vedas. The phrases rcām lokaḥ, sāmnām lokaḥ and yajuşam lokah are explained in the above light as the abode of the regents of the Vedas. All these three are in the orb of the sun and therefore the splendour of the sun is visualised as the glory of the triple knowledge, trayī vidya. Further, the regent of the sun is declared to be the Golden Person. He is identified with the threefold Vedas being the subject-matter taught by them. According to Bhattabhaskara the Golden Person is the Supreme Lord who has favoured man with the three Vedas shining in the sun. He explains Aditya as adau bhavah-the Lord who was in the beginning. The universe is illumined by His light as coming from the sun. The Upanisads state that the splendour of the sun really belongs to the Supreme. The passage extolls the three Vedas, whose purpose is to magnify the Supreme Being in order that we might worship Him. As the basis of Bhattabhāskara's inter- pretation we notice also some difference in the text used by him. He reads rcām mandalam in the place of rcā mandalam, inserts sa sāmnām mandalam before sa sāmnām lokaķ and omits sa yajuşām maņdalam.]

पश्चदशोऽनुवाक: SECTION FIFTEEN आदित्यो वै तेज ओजो बलं यशश्रक्षुः श्रोतमात्मा मनो मन्युर्मनुर्मृत्युः सत्यो मित्रो वायुरीकाशः प्राणो लौकपाल: कः

196 MAHĀNĀRĀYAŅOPANIȘAD किं कं तत्सत्यमन्नंममृतो जीवो विश्वः कतमः स्वयम्भु ब्रह्मैतदमृत एष पुरुष एष भूतानामधिपतिर्व्रह्मणः सायुंज्य सलोकतांमाप्नोत्येतासामेव देवताना सायुज्य सार्ष्टिता समानलोकर्तामाप्नोति य एवं वेदैत्युपुनिषत् ॥ १॥ आदित्यः एव तेजः तेजो भूत्वा तेजयति। ओजः रूपशोभा, बलं प्राणशक्ति:, यशः यागादिनिमित्ता कीर्तिः, चक्षुः दर्शनहेतुः, श्रोत्रं श्रवणहेतुः, आत्मा शरीरं, मनः अन्तःकरणं, मन्युः क्रोधः, मनुः मननात् ज्ञानयुक्त:, मृत्युः मृत्युदेवता, सत्यः सत्यदेवता, मित्रः मित्रदेवता, वायु: सर्वप्रेरक: समीरणः, आकाशः अवकाशप्रदाता, प्राणः उच्छासादिपञ्च- वृत्तिकः, लोकपाल: इन्द्राद्यष्टौ, कः प्रजापतिः, किं अनिर्वचनीयं, कं कमनीयत्वात् सुखरूपं, तत् परोक्षरूपं, सत्यं सच्च त्यच्च अथवा यथार्थ- भाषणं, अन्नं भोज्यं, [आयु: जीवद्दशा] अमृत: अमृतत्वहेतु: मोक्ष:, जीव: जीवननिमित्तं जीवराशि: वा, विश्वः सर्व जगत् विश्वात्मा वा, कतमः आत्यन्तिकमुखं अथवा निर्धारितुमशक्यः, स्वयंभुब्रह्म उत्पत्त्यादिवर्जितं ब्रह्म-एतत् सर्व आदित्य एव। किं च अमृतः एष आदित्यपुरुषः । एष: आदित्यमण्डलस्थः हिरण्मयपुरुषः सर्वेषां भूतानामधिपतिः प्रभुः। यः उपासक: एवमुक्तप्रकारेण वेद ध्यायति सः ब्रह्मण: हिरण्यगर्भस्य सायुज्यं सयुग्भावं सलोकतां एकलोकवासित्वं च प्राप्नोति; एतासामेव इन्द्रादीनां देवतानां सायुज्यं समानैश्वर्य समानलोकतां वा यथाधिकारं प्राप्नोति। इति उपनिषत् रहस्यभूता विद्या। आदित्य: sun वै verily तेज: energy ओज: splendour बलम् strength यशः renown चक्षुः sight श्रोत्रम् hear- ing आत्मा body मनः mind मन्यु: anger मनुः seer (like

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Vaivasvatamanu) मृत्यु: Death सत्य: the Deity of Truth मित्र: the Deity Mitra वायु: wind आकाश; Ether प्राण: Breath लोकपाल: rulers of the world क: Prajapati किम् the indeterminable suggested by the interrogative कम् happiness तत् that सत्यम् truth, abstract and concrete universe अन्नम् food [आयुः span of life] अमृत: liberation, what gives Immortality जीव: individual Soul विश्वः universe कतम: the acme of bliss स्वयंभुव्रह्म the self-born Brahma-एतत् all this (gives the sun's forms). एषः this पुरुष: Person अमृत: eternal. एषः he भूतानाम् of creatures अधिपति: lord. य: he who एवम् thus वेद meditates (सः he) ब्रह्मण: of Hiranyagarbha सायुज्यम् union सलोकताम् co-residence आप्नोति attains. एतासाम् of these एव alone देवतानाम् gods (like Indra) सायुज्यम् union सार्ष्टिताम् like-glory समानलोकताम् co-residence आप्नोति attains इति thus उपनिषत् secret knowledge.

1. The sun alone is verily all these :- energy, splendour, strength, renown, sight, hearing, body, mind, anger, Seer, the Deities Death, Satya, Mitra, Wind, Ether and Breath, the Rulers of the world, Prajapati, the Indeter- minable One, happiness, that which transcends the senses, truth, food, [span of life,] liberation or Immortality, individual Soul, the Universe, the acme of bliss and the self-born Brahman. This Person in the sun is eternal. He is the Lord of all creatures. He who meditates thus

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upon Him attains union with Brahman and lives in the same region of enjoyment with Him; he attains union, co-residence and like-enjoy- ment with these gods in their worlds. The secret knowledge is thus imparted.

[This Section lists various attributes, powers and qualities of the Supreme Person identified with the- all-encompassing sun for the purpose of worship and meditation. One may worship Hiranyagarbha-the- World-Soul here identified with the sun-or the- Deities who form His parts, powers and attributes as enumerated here. A worshipper may be a supe- rior aspirant who possesses greater concentration, stronger feeling and better capacity for continuous effort; another may be weak and possessing only an inferior capacity for worship. If the worshipper is- of superior calibre he attains identity with the object of his worship; if he is of poor capacity he gets. a place in the region of the object of his worship which entitles him to enjoyments similar to those possessed by the God whom he worships. In the Hamsamantra previously explained on pages 145-149 it has been pointed out that the sun is fit to be- worshipped as Brahman. Bhattabhaskara points out that the Supreme Person has not only revealed the three Vedas through the sun, but also has given all that is necessary for the well-being and liberation of creatures. This Section is reminiscent of the Gita chapters nine and ten where the attributes of the

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Supreme are described for contemplation. The shorter version for which we have the commentary of Bhattabhāskara and Sāyaņa has āyuh inserted after annam and before amrtam, Svayambhūh instead of Svayambhu given in the text above, and adds immediately after that word प्रजापतिरिति संवत्सरोऽसावादित्यो य: in the place of ब्रह्मतदमृतः । Bhattabhaskara reads also samvatsara after prajāpati and before iti and explains सम्यकू वसन्ति अनेन इति विश्वोपादानं ब्रह्म taking samvatsara as an epithet of the Supreme.]

[घृणिः सूर्य आदित्योमर्चयन्ति तपेः सत्यं मधु क्षरन्ति तद्वह्म तदापु आपो ज्योती रसोऽमृतं ब्रह्म भूर्भुवः सुवरोम्॥२॥ घृणि: दीतिमान् अथवा वृष्टिहेतुत्वेन उदकसेचकः, सूर्यः सुवीर्यसम्पन्नः अथवा विश्वप्रेरकः, आदित्यः आदत्ते ग्रसते विश्वं उपसंहारकाले स्वात्मनि इति अथवा सर्वस्य आदिभूत: देव;, ओं प्रणववाच्यं ब्रह्म। तं सर्वे फलार्थिन: अर्चयन्ति। तमुद्दिश्य तपः चरन्ति, सत्यं अनुतिष्ठन्ति, मधु नैवेद्यरूपेण क्षरन्ति समर्पयन्ति। अथवा देवाः तपरस्वरूपं सत्यात्मकं त परमेश्वरं अर्चयन्ति। अर्चितः सन् सः फलार्थिभ्यः मधु अमृतं क्षरन्ति[ति] प्रयच्छति। तत् आदित्यरूपं प्रणवोपास्यं ब्रह्म परमतत्त्वम्। तदेव आप: व्यातिगुणयुक्तं जगदुपादानं जलरूपं तेजोरूपं रसरूपं अमृतरूपं च भूत्वा सावित्रब्रह्मरूपेण वर्तते। भू: भुवः सुवः इति व्याहृतित्रयेण प्रणवेन च प्रतिपादयं तत् ब्रह्म वयं उपास्महे॥ घृणि: giver of brilliance or water सूर्य: the impeller of the universe, the supreme abode of all energy आदित्य: the first cause ओम् the Supreme denoted by the

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syllable Om (तम् him फलार्थिन: seekers) अर्चयन्ति worship. (देवाः gods) तपः austerity सत्यम् truth (अर्चयन्ति worship). मधु Immortality क्षरन्ति give. तत् that ब्रह्म Supreme; तत् that आप: all-pervasive (cause of the. universe); (तत् that) आप: water ज्योति: light रस: flavour अमृतम् ambrosia भू: भुवः सुवः ओम् three vyahrti-s and pranava (denote) ब्रह्म Brahman.

2. Āditya, the supreme cause of the universe, is the giver of light and water and is the source of all energy. He is denoted by the syllable Om. Gods worship Him as Tapas and Truth. (Being worshipped thus) He grants bliss to the worshippers. (Or the worshippers offer honey and sweet offerings to Him.) That form of the sun is Brahman. That is the pervading cause of all. That is water, fire, flavour and ambrosia. The three vyahrti-s representing the three worlds and the pranava representing the cause of the universe denote that Brahman. [This mantra is given as a single Section in the shorter version immediately after what is printed above as Section Fifteen. I have enclosed this therefore in square brackets to indicate that it does not belong to the longer version. The second half of it embodies the well-known gayatrī-s'iras which forms part of the formula used during prāņāyāma, the earlier half being the Savitrgāyatri.

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The explanation of it given is as follows: The syllable Om added at the gayatrī-head represents Para- brahman in the three aspects of Brahmā, Visnu and S'iva responsible for the creation, protection and dis- solution of the universe. Apah expresses the omni- present impartite existence which is also the jyotis or self-luminous Pure Consciousness. The same Reality is rasa-original bliss, and amrtam-Immortality. It is Brahman because It is not limited by time, space and causality. The same Reality is bhuh being, bhuvah the substance of all that exists and suvah, the dis- solver. The ending pranava affirms that Parabrahman described as above is the innermost Self or Pratyag- ātman. During prāņāyāma, the pranava with seven vyāhrti-s measure the inhaling. Gāyatrī headed by pranava limits the period of retention of breath and s'iras given here with pranava spans the breathing out. Both Bhattabhāskara and Sāyana consider this passage as a formula to be employed for japa by those who are incapable of performing the meditation given in the previous Section. The combination ādityom is a Vedic irregularity ; the separate words -are ādityah Om.]]

षोडशोऽनुवाक: SECTION SIXTEEN निधनपतये नमः । निधनपतान्तिकाय नमः । उर्ध्वाय नमः । ऊर्ध्वलिङ्गायु नमः । हिरण्याय नमः । हिरण्यलिङ्गायु

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नमः । सुवर्णाय नमः । सुवर्णलिङ्गाय नमः । दिव्यायु नमः । दिव्यलिङ्गाय नमः । भवायु नमः । भवलिङ्गाय नमः। शर्वाय नमः । शर्वलिङ्गायु नमः । शिवायु नमः । शिवलिङ्गायु नमः ॥ ज्वलायु नमः । ज्वललिङ्गाय नमः। आत्माय नमः। आत्म- लिङ्गाय नमः । परमाय नमः । परमलिङ्गाय नमः । एतत्सो- मस्यं सूर्यस्य सर्वलिङ्गए स्थापयति पाणिमन्त्रं पवित्म् ॥ १ ॥

निधनं प्रलयः तस्य प्रभुः तस्मै महाप्रलयसाक्षिणे शिवाय नमः । निधनपतेः मरणकर्तुः यमस्य अन्तकाय नमः। ऊर्ध्वाय महदादिसर्वतत्त्वानां उपरिभवाय मायाशक्तियुक्ताय नमः । ऊर्ध्वलिंगाय चिच्छकत्यवच्छिन्नसदा- शिवतत्त्वाय नमः । हितरमणीयरूपाय नमः। कनकनिर्मितलिंगाय नमः । शोभनकान्तये नमः। सुवर्णनिर्मितलिंगाकाराय नमः। द्युलोकसुखरूपाय नमः। देवलोकस्थितलिंगाकाराय नमः । संसारस्य उत्पत्तिरूपाय नमः । भवे संसारे वर्तिभि: पूज्यमानलिंगाकाराय नमः । प्रलयकाले ब्रह्माण्डस्य र्हिंसकाय नमः । महतः सुखस्य प्रापकस्य शर्वस्य लिङ्गरूपाय नमः। शिवाय नमः । शिवलिंगरूपाय नमः । ज्योतिर्मयाय नमः । ज्योतिर्लिङ्गरूपाय नमः । निखिलजगदात्मकाय नमः । सर्वप्राणिनां आत्मरूपेण हृदयगुहायां लीनतया गम्यमानाय नमः । अनुत्तमाय नमः । मोक्षसाम्राज्ये सदा रममाणाय तदधिपतिरूपाय सर्ववस्तुषु लीनमपि सर्वज्ञत्वात् सर्वतः गम्यमानाय च नमः । एतैः मन्त्रैः सोमस्य उमासहितस्य समस्तदेवानां कारणभूतस्य सूर्यस्य पवित्रं स्मरणमात्रेण पावनं पाणिमन्त्रं पाणौ प्रथमं संस्थाप्य अभिमन्त्रि- तत्वात् पाणिमन्त्रमिति ख्यातं अथवा त्रयीमयशरीरं सर्वलिङ्गं स्थापयति ॥

1. By these twenty-two names ending with salutations they consecrate the S'ivalinga for

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all-the Linga which is representative of soma and surya, and holding which in the hand holy formulas are repeated and which purifies all.

[Here there are twenty-two salutations suffixed to the twenty-two Divine Names uttered at the time of the consecration of the emblem of S'ivalinga in a public temple, or at home for private worship, or on the body of a devotee of S'iva. These names. are not explained uniformly by the commentators. The whole Section has not the confirmation of Bhatțabhāskara and Sāyaņa. Vīras'aiva texts explain only eleven of these Divine Names in the light of their philosophy and yoga. The anonymous com- mentary printed in the Anandas'rama edition at- tempts to explain each word somehow based on conjecture. The Sanskrit paraphrase given above is based on these two sources. In the serial order of the text I give an English version of the Names below: 1. The Lord of the dissolution of the universe-S'iva is here considered as the aspect of the Supreme responsible for the final dissolution of the universe. 2. The end-maker or Nidhanapati is Yama who is responsible for the death of all creatures. At the time of universal absorption S'iva alone remains, the whole pantheon of gods including Yama being retracted into Him. To get this meaning, however, we have to sup- pose that pata plus antika in the text is pati plus. antaka. 3. The Most High standing at the head of

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the categories which evolve into the universe, namely S'iva who is the unity of Power and Power-holder. 4. The principle of Sadas'iva embodying the power of Intelligence. 5. He who is beneficial and charm- ing to creatures. 6. He who is visualized as the linga made of gold. 7. He who is endowed with attractive splendour. 8. He who is of the form of linga made of suvarna, here silver. 9. He who is the source of bliss in heaven. 10, He who is worshipped in the paradise as the linga established there by the devotees-or He who is worshipped as the divine emblem. 11. He who is the source of the cycle of birth and death. (The S'vetasvataropanisad des- cribes S'iva as संसारबन्धस्थितिमोक्षहेतु:) 12. He who is worshipped as the linga by human beings. 13. He who is the suppresser of the universe at the time of final dissolution. (S'arva from the root S'r to destroy). 14. He who has the shape of the linga emblem of S'arva, who gives bliss. 15. He who is most auspicious. 16. He who has the form of S'iva- linga. 17. He who has the form of a flaming splendour. 18. He who has the form of the brilliant linga. 19. He who is the Spirit (Atman) dwelling in all crea- tures. (The usual form must be ätmane in the place of ātmāya.) 20. He who is concealed in the heart of all creatures being their inmost Self. 21. He who is unsurpassed. 22. He who is the Supreme Lord of bliss and liberation indicated by the linga emblem. The term linga in Sanskrit means an indicatory mark or emblem which symbolically represents that

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for which it stands. S'ivalinga represents the Supreme Being denoted by the word Rudra Mahadeva. The Chāndogya III. 19. 1 describes that the whole uni- verse was hatched out of a golden egg which lay a complete year before it brought forth offspring. The spherical dome of the heavens above, appearing to us capping the earth on which we live, may be likened to an enormous semisection of an egg con- taining the world. Perhaps this golden egg lended itself to be fancied as the visible symbol of the limitless all-inclusive Divine Reality into which the manifold universe was believed to be reabsorbed at the end. The linga which is worshipped by the devotee of S'iva is but a handy replica or a convenient dimunitive form of the universal semispherical em- blem of the Unlimited. S'ivalinga may be carved out of stone, naturally found as stalagmite, or shaped out of gold, metal and the like. The linga, therefore, is a symbol concealing a truth behind. This word occurring in various compound names above are to be interpreted in the light of the tradition behind the word. For further details about S'ivalinga and its worship the Puranas and Āgamas may be consulted.]

सपदशोऽनुवाक: SECTION SEVENTEEN सद्योजातं प्रपद्यामि सद्योजाताय वै नमो नमः । भुवे भवे नार्तिभवे भवस्व मां। भवोर्द्धवाय नर्मः ॥ १ ॥

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सद्य एवाविर्भूतं प्रपञ्चोन्मेषहेतुं सद्योजाताभिधानं सिसृक्षो: देवस्य पश्चिमवक्त्रं तद्विशिष्टं परमेश्वरं प्रपद्यामि भजे। तस्मै तुभ्यं सद्योजाताय प्रसादनार्थ प्रणिपातं करोमि। हे देव, भवे भवे तत्तजन्मनिमित्तं मां न भवस्व न प्रेरय; अतिभवे अपवर्गनिमित्तं भवस्व प्रेरय। (भवं अतिक्रान्तः अतिभव: अर्थात् अपवर्गः ।) एवं भूताय भवस्य संसारस्य उन्भावयित्रे अत एव तस्य निरोधकाय च तुभ्यं नमः ॥

सद्योजातम् Sadyojata प्रपद्यामि I take refuge in. सद्यो- जाताय to Sadyojata वै verily नमः salutation नमः saluta- tion. भवे भवे in each birth मामू me न not भवस्व consign. अतिभवे condition beyond birth, liberation भवस्व impel, guide. भवोन्द्रवाय to the creator of rebirth, samsara नमः salutation.

1. I take refuge in Sadyojāta. Verily I salute Sadyojata again and again. 0 Sadyojāta, do not consign me to repeated birth ; lead me beyond birth, into the state of bliss and liberation. I bow down to Him who is the source of transmigratory existence.

[These and the succeeding four formulas of saluta- tion and prayer are called Pancabrahmamantra-s, employed in the worship and meditation of Mahā- deva visualized as having five faces turned towards the four quarters and up. These are also prescribed for japa by a person who desires divine illumination. The term Sadyojata literally means he who is born today. The Lord described here is the embodiment

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of all knowledge. His westward face is supposed to be responsible for the evolution of the universe from the unevolved condition. When this face is pratyag- urtți (out-turned) the cycle of birth and death begins to turn and sustains creation. When it is prāgvrtti (in-turned) Mahadeva grants Release. That aspect of Mahadeva, which is responsible for samsara is called Sadyojata. The worshipper who has realised the limitations and miseries of the world, therefore, prays to Sadyojata: May He not consign me any more to the round of birth and death, but lift me out of it and set me on the path of Release. He who binds the jiva with His delusive power alone can give him Release; and the helpless bound Soul has nothing with him to buy his release except humility, self-surrender, self-abnegation and continuous aspira- tion implied in the word namah.]

अष्टादशोऽनुवाक: SECTION EIGHTEEN

वामदेवाय नमो ज्येष्ठाय नमः श्रेष्ठाय नमो रुद्राय नमः कार्लाय नमः कलेविकरणाय नमो बलेविकरणाय नमो बलाय नमो वलप्रमथनायु नमः सर्वैभूतदमनाय नमों मुनोन्मनाय नमेः ॥ १ ॥

सुन्दरदीप्यमानरूपाय नमः । सर्वजगत्प्रथमभवाय नमः । प्रशस्ततमाय नमः । संहारकाले रोदकाय नमः। आयुःक्षयहेतुत्वेन कालरूपाय नमः ।

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कलयतीति कल: अर्थात् अव्यक्तविकार: तस्य विकर्ता विविधविशेषाणां कर्ता तस्मै नमः। बलस्य वैचित्र्यसम्पादकाय नमः। सकलशक्त्युत्पत्तिहेतवे नमः। स्वेच्छया सर्वशक्तिसंहर्ते नमः । सर्वभूतानां दमयित्रे नियन्त्रे नमः। मनसः उन्मानयिते उद्वोधकाय चैतन्योद्दीपकाय नमः ॥ 1. Salutation to Vamadeva. Salutation to Jyestha. Salutation to S'restha. Salutation to Rudra. Salutation to Kāla. Salutation to Kala- vikaraņa. Salutation to Balavikaraņa. Salu- tation to Bala. Salutation to Balapramathana. Salutation to Sarvabhutadamana. Salutation to Manonmana.

[These eleven salutations are subjoined to eleven Divine Names describing the northward face of Mahadeva. The Names in their numerical order of occurrence are now interpreted: 1. The beautiful and shining One or (taking the sense of generous for vama) the generous God. 2. The Eldest, existing before creation. 3. The most worthy and excellent. 4. He who causes creatures to weep at the time of dissolution. 5. He who is the Power of time res- ponsible for the evolution of Nature. 6. He who causes changes in the evolution of the universe beginning with Prakrti (taking Kala as abbreviation of Kalila.) 7. He who is the producer of varieties and degrees of strength. 8. He who is the source of all strength. 9. He who suppresses all power at the time of retraction. 10. The Ruler of all the created beings. 11. He who is the kindler of the light of the

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soul. Bhattabhaskara notices only nine names omit- ting Srestha and Bala. Sāyana gives ten names omit- ting only Bala and says that these names represent the consorts or nine Pithasakti-s of Mahadeva who is himself represented as Vamadeva.]

एकोनविशोऽनुवाक: SECTION NINETEEN

अघोरेम्योऽथ घोरेम्यो घोरघोरंतरेभ्यः । सुर्वतः शर्व सवैम्यो नमस्ते अस्तु रुद्ररूपेभ्यः ॥ १ ॥ अथ अघोरेभ्यः भक्ताभीष्टदानानुकूलतया शान्तेभ्यः सात्त्विकेभ्यः, राजसत्वात् उग्रभ्यः, तामसत्वात् घोरेभ्योऽपि घोरतरेभ्यः, हे शर्व परमेश्वर, ते त्वदीयेभ्यः अंशेभ्यः सर्वेभ्यः रुद्ररूपेभ्यः सर्वतः सर्वप्रकारं शिरसा वाचा मनसा सर्वेषु देशेषु कालेषु च नमः अस्तु ॥ 1. Now, O S'arva, my salutations be at all times and all places to Thy Rudra forms, benign, terrific, more terrific and destructive. [Uttering this mantra one salutes Mahadeva's southward face and the aspect called Aghoras'iva or Dakşiņāmūrti. Rudra is the Supreme Lord dwelling in all created beings. He is endowed with many forms that are either sāttvika, rājasa or tāmasa called here respectively as aghora, ghora and ghoratara. I have preferred the text of the shorter version which is accepted by Bhattabhaskara and 14

210 MAHĀNĀRĀYAŅOPANIȘAD

Sayana, slightly departing from the usual practice, because the reading सर्वेभ्यः सर्वशर्वेभ्यः in the longer version appears to be corrupt and not vouched for by any authoritative commentator.]

विशोऽनुवाक: SECTION TWENTY

तत्पुरुषाय विदहै महादेवार्यं धीमहि। तन्नो रुद्रः प्रचोदर्यांत्। [For meaning and translation of this stanza see Section One stanza Twenty-three. Here this gāyatrī is reproduced to worship and meditate upon the eastward face of Mahadeva.]

एकविंशोऽनुवाक: SECTION TWENTY-ONE ईशानः सर्वैविद्यानामीश्वरः सवैभतानां ब्रह्माधिपतिर्ब्रह्मणो- डधिपतिर्ब्रह्मो शिवो में अस्तु सदाशिवोम् ॥ १ ॥ सर्वविद्याशरीरत्वात् सकलविद्यानां प्रेरकः, सर्वभूतानां ईश्वरः नियामक:, ब्रह्मण: वेदस्य अधिपतिः पालकः अथवा ब्रह्म च अधिपतिश्च अर्थात् सर्वात्मना परिवृढः, ब्रह्मणः हिरण्यगर्भस्य पतिः, ब्रह्मा परमात्मा विश्वाधिकं परं वस्तु, मे मदनुग्रहाय शिवः शान्त: अस्तु। स एव सदाशिवः ओं अहं भवामि इति ॥ सर्वविद्यानाम् of all knowledge ईशान: ruler सर्वभूतानाम् of all created beings ईश्वर: controller ब्रह्माधिपतिः the

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preserver of the Vedas ब्रह्मण: of Hiranyagarbha अधि- पति: overlord ब्रह्मा (ब्रह्म) the Supreme मे for me शिवः benign, peaceful अस्तु be. (स: he) सदाशिव: the ever auspicious one ओम् (is the Supreme denoted by) Praņava.

1. May the Supreme who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be benign to me. I am the Sadāsiva described thus and denoted by Pranava.

[This is the mantra prescribed for the worship and meditation of Mahādeva as ūrdhvavaktra i.e., with upturned face. The expression sadasivom stands for sadāsivaḥ om.]

द्वाविशोऽनुवाक: SECTION TWENTY-TWO

नमो हिरण्यबाहवे हिरण्यवर्णाय हिरण्यरूपाय हिरण्य- पतयेडम्तिकापतय उमापतये पशुपतयें नमो नमः ॥ १ ॥

हिरण्यबाहवे हिरण्याभरणालङ्कृतहस्ताय अर्थात् हिरण्यसवर्णसर्वाङ्गाय, हिरण्यवर्णाय हिरण्यवत् दुर्लभाः वर्णाः वेदाक्षराणि यस्मादुत्पद्यन्ते तस्मै, हिरण्यरूपाय तेजोमयाय, हिरण्यपतये हितरमणीयानामर्थानां स्वामिने अथवा अस्मदीयहिरण्यादिदुर्लभवस्तूनां पालकाय, अम्बिकायाः जगन्मातुः भर्ते,

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उमायाः ब्रह्मविद्यात्मकशरीरायाः स्वामिने, पश्चुपतये आब्रह्मस्तम्बपर्यन्तानां पश्चूनां नायकाय महादेवाय पुनः पुनः नमः अस्तु ॥

1. Salutations again and again to Hiranya- bāhu, Hiranyavarņa, Hiraņyarūpa, Hiraņyapati, Ambikāpati, Umāpati, Pasupati.

[This is again another mantra employed in the worship and meditation of Mahadeva and for saluta- tion to Him. It contains seven epithets of S'iva- Each one of them is traditionally explained in the following order of occurrence in the formula: 1. One who has ornaments of gold on the arms, or possessing a form having the golden hue. 2. He who is the source of the syllables of the Vedas which are as precious as gold. 3. He who is shining in splendour. 4. The Lord of riches wholesome and charming. 5. The consort of Ambika, the Mother of the universe. 6. The master of Umā, Brahmavidya personified as such. 7. The Lord of all created beings. Of these seven names, 1, 4, 5 and 6 alone are in the shorter version and confirmed by Bhattabhaskara and Sayana. According to Bhatta- bhaskara, Parasakti when She projects Herself as the universe, is called Ambikā and when She retracts the universe into Herself at the end of a cosmic cycle She is called Uma. The Vedas, according to the meaning given above, are supposed to be precious and dear not only because of their intrinsio value as divine revelation, but also because of the

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great difficulty in acquiring them after long and exacting service in the preceptor's residence.]

त्रयोविंशोऽनुवाक: SECTION TWENTY-THREE

ऋुत सत्यं परं ब्रह्म पुरुषै कृष्णपिङ्गलम्। ऊ्ध्वरेतं विरुपाक्षं विश्वरूपाय वै नमो नमः ॥ १ ॥

परं सर्वस्मादुत्कृष्टं ब्रह्म परमार्थवस्तु ऋतं सत्यं अत्यन्तसत्यम्। तादृशं ब्रह्म जगदनुग्रहाय दक्षिणे महेश्वरभागे कृष्णवर्णः वामे उमाभागे पिङ्गलवर्णश्र सन् कृष्णपिङ्गलं, योगेन ब्रह्मरन्ध्रे स्वकीयस्य रेतस; धृतत्वात् उर्ध्वरेतं, लरिनेत्त्वात् विरूपाक्षं, पुरुषं पुरुषरूपं च भवति। तस्मे विश्वरूपाय सर्वजगदात्मकाय एव नमस्कारततिः अस्तु ॥ परम् Supreme ब्रह्म Brahman ऋतं सत्यम् the Supreme Truth कृष्णपिङ्गलम् dark blue and reddish brown in hue ऊर्ध्वरेतम् absolutely chaste विरूपाक्षम् possessing uncommon eyes (three in number) पुरुपम् the person. विश्वरूपाय of the universal form (तस्मै to Him) वै alone नमः नमः many salutations. 1. Supreme Brahman, the Absolute Reality, has become an androgynous Person in the form of Umāmahesvara, dark blue and reddish brown in hue, absolutely chaste and possessing uncommon eyes. Salutations to Him alone

214 MAHĀNĀRĀYANOPANIȘAD

who is the Soul of the universe or whose form is the universe.

[This mantra occurs in the shorter version im- mediately after the Narayananuvāka (Pages 175-191). It is employed for japa when one is prostrating oneself reverently before the Deity whom one wor- ships. The translation given above is based upon Sāyaņa who takes rtam as adjectival and satyam as substantival and explains that while the term satyam alone denotes pragmatic truth, when quali- fied by rtam it conveys the idea of the Absolute Truth which is Parabrahman. The term Brahman in neuter stands for the Absolute Reality. Here- the word Purusa and its qualifications also are un- usually given in the neuter form. This fact stresses the identity of the personal and impersonal, condi- tioned and unconditioned, aspects of the Divine Reality. Bhattabhāskara interprets this verse in a- slightly different light: It is employed for japa, meditation and repetition when homa is performed by those who seek welfare in this world or desire the bliss of Release. Further, it describes the Divine Person who is the goal of the religious quest. The term Rtam is analysed also as :- ऋतीयते विश्वं अनुगह्णाति इति ऋतम्-the Compassionate form of the Divine Person who is also Satyam because He is con- ducive to the highest good-सति साधु, सते हितम्. The Param Brahma is Puruşa because He fills and protects all. When He takes a body, that body

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is produced and developed by the paternal and maternal seed represented as krsna and pingala which combination implies also Parasiva and Para- s'akti. The term urdhvaretam which should be urdhvaretasam in the usual language is interpreted as the transcendent form of the Divine. The word. retas is taken in the sense of the change and growth which a seed undergoes and therefore it is applied to the evolving universe. Urdhvaretas is then the Divine Principle transcending the evolutionary pro- cess of creation. Sāyana explains that S'iva being yogīs'vara holds His retas in Brahmarandhra by the. power of yoga; and that urdhvaretas is therefore an epithet of S'iva.]

चतुर्विशोऽनुवाक: SECTION TWENTY-FOUR

सर्वो वै रुद्रस्तस्मैं रुद्राय नमों अस्तु। पुरुषो वै रुद्रः सन्महो नमो नमः। विश्व भूतं सुर्वनं चित्रं बहुधा जातं जायमानं च यत् । सर्वो ह्वेष रुद्रस्तस्मैं रुद्राय नमो अस्तु ॥

रुद्र: एव सर्व: सर्वशरीरान्तर्यामी, तस्मै सर्वात्मकाय रुद्राय प्रह्वीभावं कुर्मः। चिदात्मकः यः पुरुषः प्रतिशरीरं विद्यमानः स एव रुद्रमूर्तिः सच्छब्दवाच्यं महः, तस्मै महसे तेजसे पुनः पुनः नमस्कारः अस्तु। विश्वरूपेण भूतरूपेण अर्थात् जीवरूपेण च बहुधा जातं जायमानं च यत् चित्रं भुवनं अस्ति तत् एतत् सर्व एषः रुद्र: एव, तस्मै रुद्राय नमः अस्तु॥

216 MAHĀNĀRĀYAŅOPANIȘAD

रुद्र: Rudra वै verily सर्व: all तस्मै to him रुद्राय to Rudra नमः salutation अस्तु be. पुरुष: the Soul वै verily रुद्र: Rudra सत् being महः light. (तस्म to him) नमः नमः again and again salutation. fy material universe भूतम् created beings बहुधा variously जातम् produced जायमानम् is being produced च and यत् whatever चित्रम् manifold भुवनम् world सर्वः all एष: this रुद्र: Rudra हि indeed. तस्मै to Him रुद्राय to Rudra नमः salutation अस्तु be.

1. All this verily is Rudra. To Rudra who is such we offer our salutation. We salute again and again that Being, Rudra, who alone is the light and the Soul of creatures. The material universe, the created beings and whatever there is manifoldly and profusely created in the past and in the present in the form of the world, all that is indeed this Rudra. Salutations be to Rudra who is such. [Rudra is described as Aștamūrti pervading the whole universe in the later scriptures. This is a mantra saluting Him in this universal aspect. The purpose for which this mantra is employed is the same as that of the immediately preceding ones.]

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पश्चविंशोऽनुवाक: SECTION TWENTY-FIVE कद्रुद्राय प्रचेतसे मीदुर्ष्टमाय तव्यसे। वोचेम शंतम हृदे। सर्वोह्येष रुद्रस्तस्मैं रुद्राय नमो अस्तु ॥ १ ॥ प्रचेतसे प्रकृष्टज्ञानयुक्ताय मीढुष्टमाय जगत्पित्रे अथवा कामानां अति- शयेन प्रदात्रे तव्यसे अतिशयशक्तियुक्ताय अथवा स्तोतुं योग्याय हृदे हृदिस्थिताय अत एव तद्रूपाय कद्ुद्राय श्ाघनीयस्तोत्रयुक्ताय रुद्राय शन्तमं अतिशयेन सुखकरं अथवा सुखसाधनतमं स्तोत्रं वोचेम ब्रूमहे। सर्वोऽपि एष: रुद्रः । तादृशाय सर्वात्मकाय रुद्राय नमः अस्तु ॥ प्रचेतसे to him who is endowed with the highest knowledge मीदुष्टमाय to him who rains objects desired by the worshippers most excellently तव्यसे to him who is more powerful or worthy of praise हृदे to him who is dwelling in the heart कद्रुद्राय to Rudra who is worthy of praise शन्तमम् conferring happiness in the highest degree वोचेम we utter, sing. सर्व: all हि indeed ए: this रुद्र: Rudra तस्मै to Him नमः salutation अस्तु be. 1. We sing a hymn that confers on us happi- ness in the highest degree to Rudra who is worthy of praise, who is endowed with the highest knowledge, who rains objects to the worshippers most excellently, who is more powerful and who is dwelling in the heart. Indeed all this is Rudra. Salutations be to Rudra who is such.

218 MAHĀNĀRĀYAŅOPANIȘAD

[The term kadrudra is taken to be an adjectival) compound, kad being derived from the root kath- denoting praise. This Mantra is found also at Rgveda I. 43. 1 where Sāyaņa takes 'kad' as an adverb meaning when (kada). The translation accord- ingly will be: When will I recite this hymn to Rudra who is supremely bliss-conferring, who is most wise,. who is supremely great, who is the giver of all desires and who is dwelling in our heart! Midhus- tama is the superlative form of midhvas, traced to. the root Mih to rain. Sayana takes tavyas as a. disguise of the word stavya while Bhattabhaskara equates it with taviyas the comparative form of tavas strength or power. This mantra serves the same purpose as the previous one.]

पड़िंशोडनुवाक: SECTION TWENTY-SIX यस्यु वैकक्कत्यग्निहोत्रहवणी भवति [प्रर्तिष्ठिताः] प्रत्येवा- स्याहुंतयस्तिष्ठन्त्यथो प्रतिष्ठित्यै ॥ २ ॥

यस्य अमनिहोत्रिण: विकङ्कतावृक्षनिर्मिता अमिहोत्रहवनार्था दर्वी भवति अस्य आहुतयः [प्रतिष्ठिताः प्रक्षिताः सत्यः] प्रतितिष्ठन्ति एव फलसाधनत्व- स्वरूपात् न प्रच्यवन्ते। अथो अपि च अस्य यजमानस्य प्रतिष्ठित्यै चित्तशुद्धिद्वारा तत्त्वज्ञानप्रतिष्ठार्थ संपद्यन्ते॥

यस्य he whose वैकङ्कती of Vikankata (Flacourtia Sapida) tree अमिहोत्रहवणी sacrificial ladle used in the rite:

SECTION TWENTY-SEVEN 219

known as Agnihotra भवति is, अस्य his आहुतय: oblations [प्रतिष्ठिता: having been offered] प्रतितिष्ठन्ति become effec- tive एव certainly. अथो further प्रतिष्ठित्य for establish- ment (भवन्ति become).

1. He who has the sacrificial ladle made of Vikankata (Flacourtia Spida) tree for his Agni- hotra rite offers oblations effective in producing the desired fruit. Further, these oblations contribute to establish (his spiritual knowledge through the generation of mental purity).

[This passage lays down the substance of the sacrificial ladle proper for Agnihotra. From some other liturgical part of the Veda this sentence is extracted here to serve as a specimen in order to indicate that the entire range of scripture-ordained duties from Agnihotra to Sattrayāga help a seeker after liberation in bringing about mental purity essential for the attainment of his goal. The longer version presents the text omitting the word enclosed in square brackets.]

सप्तविंशोऽनुवाक: SECTION TWENTY-SEVEN

कृणुष्व पाज इति पर्ञ्च ।। १ ॥

[Five mantras commencing with the lemma krnuşva pāja lare only indicated in the texts by reference to

220 MAHĀNĀRĀYAŅOPANIȘAD index words. They are recited for effecting the destruction of hostile influences. They are from the Taittirīyasamhitā I. 2. 14. Originally they are from the Rgveda IV. 4. 1-5. Vāmdeva is the Rsi, Agni is the deity and bhurik pankti is the metre of this group. The extract in full reads as follows: कृणुष्व पाजः प्रसिति न पृथ्वीं याहि राजेवामंवाँ इमेन। तृष्वीमनु प्रसिरति द्रूणानोऽस्तांसि विध्य रृक्षसस्तपिष्ठैः ॥ १॥ तव भ्रमारस आशुया पंतन्त्यनुं स्पृश घृषता शोशुंचानः । तपूँष्यसे जुहां पतुङ्गानरसन्दितो वि सृंज विष्वंगुल्काः ॥ २ ॥ प्रति स्पशो विसृज तूर्णिनमो भवां पायुर्विशो अस्या अर्दब्धः । यो नो दूरे अघशं सो यो अन्त्यग्ने माकिष्ट व्यथिरादघर्षीत् ॥ उदसे तिष्ठ प्रत्या तनुष्वु न्यमित्राँ ओषतात्तिग्महेते। यो नो अरांति समिधान चक्रे नीचातं धंक्ष्यतुसं न शुष्कंम्।। ऊर्ध्वो भंव प्रति विध्याध्यस्मदाविष्कृणुष्व दैव्यांयस्ने। अवंस्थिरा तनुहि यातुजूनी जामिमजामि प्रमृंणीहि श्त्रुन् ॥]

अष्टाविशोऽनुवाक: SECTION TWENTY-EIGHT अदितिर्देवा गन्धर्वा मनुष्या: पितरोडसुंरास्तेपाए सर्व- भूतानी माता मेदिनी महती मही सावित्री गायत्री

SECTION TWENTY-EIGHT 221

जगत्युर्वी पृथ्वी बंहुला विश्वा भूता कंतमा काया सा सत्येत्य- मृतेति वासिष्ठः ॥ १ ॥ अदितिः अखण्डनीया पृथिवी। देवाः गन्धर्वाः मनुष्याः पितरः असुराः इत्येवं पञ्च जातिविशेषाः अन्येषामपि पृथिवीसंभूतानां उपलक्षणभूता: अदिते: रूपा एव। तेषां सर्वभूतानां इयं पृथिवी मातृवत् साक्षात् परम्परया च पोषयित्री। एवंभूता अदिति: मेदिनी मेदस्विनी कठिना. अथवा स्नेहवती, महती गुणाधिका, मही पूजिता, सावित्री सवितुः अन्तर्या- मिण: संबन्धिनी, गायत्री गातव्या अथवा उपासकानां रक्षित्री, जगती अविच्छेदेन गच्छन्ती जगदाश्रयभूता, उर्वी अनेकसस्याढ्या, पृथ्वी विस्तीर्णा, बहुला बह्वर्थयुक्ता, विश्वा सर्वात्मिका, भूता महाभूतात्मिका, कतमा अति- शयेन सुखरूपा काया प्राणिदेहरूपेण परिणता, सा प्रसिद्धा, सत्या अवि- पर्यस्तस्वभावा व्यवहारदशायां बाधारहिता इति हेतो: अमृता आपेक्षिक- नित्या इति वसिष्ठः मन्त्रद्रष्टा आह। अदिति: Aditi देवा: gods गन्धर्वाः celestial minstrels. मनुष्या: men पितर: departed ancestors असुरा: demons तेषाम् their सर्वभूतानाम् of all the creatures माता mother, protector. मेदिनी possessed of hardness, cohesive महती excellent मही honoured सावित्री belonging to the indwelling Divine Spirit गायत्री fit to be praised जगती. support of all, contingent उर्वी rich in crops पृथ्वी broad बहुला possessing a wealth of objects विश्वा universal भूता comprising of the primary element कतमा exceed- ingly blissful काया transformed into the bodies of creatures सा illustrious सत्या enduring इति hence अमृता.

222 MAHĀNĀRĀYAŅOPANIȘAD

(relatively) endless इति thus वसिष्ठः the sage Vasistha (declared). 1. The sage Vasistha declared that Aditi is the Mother and protector of gods, of celestial minstrels, of men, of departed ancestors, of demons and others; that she is possessed of hardness or cohesiveness, that she is excellent and honoured, that she belongs to the Divine Spirit, that she is fit to be praised, contingent and supporting all, that she is rich in crops, broad and possessing a wealth of objects, that she is universal and comprising of the primary element, that she is exceedingly blissful, trans- formed into the bodies of creatures, illustrious, enduring and hence immortal. [While the word Bhumi denotes the earth, here the term Aditi refers to the deity embodied by it. This passage is a praise of the Supreme as the Deity of the Earth. The word Aditi is derived from the root a meaning to divide and generally it is applied to the Deity of the heavens comprising of unlimited space. Here it is taken to denote the Earth. The reading mahatā in the place of mahatī is not admit- ted by Bhattabhāskara and Sāyaņa. eulogy of Aditi see Rgveda I. 89. 10.] For a similar

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एकोनत्रिंशोऽनुवाक: SECTION TWENTY-NINE

आपो वा इद५ सर्व विश्वां भूतान्यापंः प्राणा वा आपः पशव् आपोऽन्नमापोऽमंतमारपः सम्राडापो विराडापः स्वुराडापु- शछन्दा५ स्यापो ज्योती५ष्यापो यजए्यार्पः सत्यमापृः सर्वी देवता आपो भूर्भुवः सुवराप ओम् ॥ १ ॥ इदं सर्व दृश्यमानं जगत् आप: एव। विश्वानि भूतानि प्राणिशरीराणि अपि जलाधीनत्वात् रेतःकार्यत्वाद्वा आपः एव। शरीरवर्तनः प्राणा अपि जलविर हे प्राणविच्छेददर्शनात् आप एव। पशवः अपि जलाधीनप्राणत्वात् आप: एव। व्रीहियवादिकं अन्नमपि उदकमूलकमेव। देवोपजीव्यं अमृतं अपि जलपरिणामेन भवति। सम्राट् सूत्रात्मा हिरण्यगर्भः, विराट् ब्रह्माण्ड- देहः पुरुषः, स्वराट् अव्याकृताभिमानी ईश्वरः गायत्र्यादीनि छन्दांसि आदित्यादीनि ज्योतींषि अनियताक्षरमन्त्ररूपाणि यजूंषि यथाभूताभिधान- रूपं सत्यं इन्द्रादय: सर्वे देवा: भूर्भुवः सुवरिति त्रयो लोकाः एवमादयः सर्वेऽपि पदार्था: आप: एव इति स्तूयन्ते। अपां मूलकारणं प्रणवप्रतिपद्यं ब्रह्मैव। 1. Verily all this is water. All the created beings are water. The vital breaths in the body are water. Quadrupeds are water. Edible crops are water. Ambrosia is water. Samrat is water. Virat is water. Svarat is water. The metres are water. The luminaries are water. Vedic formulas are water. Truth is water. All deities are water. The three

224 MAHĀNĀRĀYAŅOPANIȘAD

worlds denoted by Bhuh, Bhuvah and Suval are water. The source of all these is the Supreme, denoted by the syllable ' Om'.

[This mantra refers to water as a Deity. The Supreme Being is here eulogised as water. The Deity of water is supplicated to avert dryness and to cause rain. Bhattabhāskara transposes annam, and amrtam and omits yajūmsi. He interprets Samrāt as per- petually shining, Virāt as manifoldly shining and Svarāt as self-luminous.]

त्रिंशोऽनुवाक: SECTION THIRTY

आपेः पुनन्तु पृथिवीं पृथिवी पूता पुनातु माम् । पुनन्तु ब्रह्मंणस्पतिर्ब्रह्मंपूता पुनातु माम् ॥ १ ॥ यदुर्च्छिष्टमभौज्युं यद्वा दुश्रिंत मम । सवैं पुनन्तु मामापोऽसतां चं प्रतिग्रह५ स्वाहा ॥ २ ॥ आप: पृथ्व्यंशबहुलं स्थूलशरीरं शोधयन्तु। सा च पृथिवी अन्भिः पूता सती मां लिंगशरीरोपाधिकं जीवं तद्गतमालिन्यनिरासनेन पुनातु। ब्रह्मण- स्पति: चतुर्मुखस्य वेदस्य वा पतिः परमात्मा मां पुनातु। अथवा एता: आपः वेदस्य प्रतिपादकं आचार्य पुनन्तु। ब्रह्मपूता परमात्मना शोधिताः आप: मां पुनन्तु। अथवा आचार्योपदिष्टं स्वयंपूतं सत् ब्रह्म वेदः मां पुनातु। यत् मम संबन्धि अप्रायत्यकरणं अन्यभुक्ताव शिष्टस्वीकारादि

SECTION THIRTY 225

उच्छिष्टं अभोज्यं केशकीटादिदुष्टान्नभोजनं यद्वा अन्यदपि शास्त्रप्रतिषिद्वं पापमस्ति तत्सर्व असतां धर्मरहितानां प्रतिग्रहं मां च आपः पुनन्तु। तदर्थ इदमुदकं मयि सुहुतमस्तु ॥ आप: water पृथिवीम् earth, the physical body predo- minantly composed of earth पुनन्तु may cleanse, may purify. पूता purified पृथिवी earth माम् me पुनातु may purify. ब्रह्मणस्पतिः: Supreme Reality पुनन्तु (पुनातु) may purify. पूता (पूतम्) purified ब्रह्म Veda माम् me पुनातु may purify. यत् which मम my उच्छिष्टम् defilement अभोज्यम् prohibited eating यद्वा if there is any दुश्चरितम् misconduct सर्वम् all असताम् from disapproved people प्रतिग्रहम् acceptance of gift माम् me च and आप: water पुनन्तु may purify. स्वाहा Hail. 1-2. May this water cleanse my physical body that is made of earthy substances. Thus purified, may the earthy body purify me, the Soul within. May this water purify the guardian of the Vedas, my preceptor. May the purified Vedas taught by the purified teacher purify me. (Or may the Supreme purify me. May the water purified by the Supreme purify me.) My defilement, repast on prohibited food and misconduct if any, and the sin accruing from the acceptance of gifts from persons disapproved by the scripture-from all these may I be absolved. May the waters purify me. Hail ! 15

226 MAHĀNĀRĀYAŅOPANIȘAD

[This Section consisting of two stanzas supplies the formulas employed for purifying ceremoniously a quantity of water taken through the mouth as a part of the midday devotion and also for acamana during bath. Here again the water stands for both, the element and the Deity. Intoning this mantra the twice-born drinks little water in the prescribed form with the following ideas in mind : May I become fit to enjoy the bliss of liberation here in this life through the realisation of the Supreme. For that may I receive instruction, and practise reflection and contemplation upon the final teachings of the Vedas with my mind and body cleansed of all im- purities and sins. The prayer in the text is built up by a number of clauses. The importance of physical purity comes first. Water purifies the human body which is perpetually rendered unclean by exudations. A clean body is an aid for a pure mind. The second line offers a problem of grammatical concord which is somehow overcome by taking arbitrarily the plural verb to be singular in sense or by taking the nomina- tive to be accusative i.e, ब्रह्मण: पतिः मां पुनातु or आप: ब्रह्मणः पतिं पुनन्तु. In the first case Brahmanah patih is the Lord who is the four-faced Brahma, here the Supreme, who is entreated to purify the performer. In the second case, as Sayana points out, Brahmanaspati is the preceptor who is purified by the water and so he purifies the pupil. The second stanza is both a prayer and an expiation for transgressions of the individual and collectivity. Scrupulous avoidance of offences

SECTION THIRTY-ONE 227

against the accepted code of religious conduct is possible only for the thoughtful and the painstaking aspirants. Consciousness of the intrusion of sin necessitates such a penitent prayer as this. Food defiled by others by intention or by contact is unfit for sacramental worship. In peril one may be com- pelled to take unclean food. The man behind the gift exerts an influence over the enjoyer of it often in an invisible manner. Hence religious people who insist on right living do not welcome gifts from disapproved people. Life is beset with these and many other offences against holy regulations and so daily expiations and resolutions are provided in the routine of devotion.]

एकत्रिशोऽनुवाक: SECTION THIRTY-ONE

अग्निश्च मा मन्युश्च मन्युपतयश्च मन्युकृतेभ्यः। पापेभ्यो रक्षन्ताम्। यदह्ा पार्पमकार्षम्। मनसा वार्चा हस्ताभ्याम्। पद्धयामुदरेण शिक्षा। अहस्तर्दवलुम्पतु। यत्किश्चं दुरितं मयि'। इदमहं माममृतयोनौ। सत्ये ज्योतिषि जुहोमि स्वाहा ॥ १ ॥

अगिश्च मन्युश्र मन्युपतयश्च देवाः मां मन्युकृतेभ्यः पापेभ्यः रक्षन्ताम्। अह्रा अतिक्रान्ते अहनि यत् पापं मनसा प्रतिषिद्धचिन्तनादिभि: वाचा प्रतिषिद्धोचारणादिभि: हस्ताभ्यांनिष्फलक्रियादिभि: पन्यां अनाक्रमितव्य-

228 MAHĀNĀRĀYAŅOPANIȘAD

क्रमणादिभि: उदरेण अभोज्यभोजनेन शिश्षेन अगम्यागमनेन च कृतवा- नस्मि तत् सर्व अहः अहरभिमानी देवः अवलुम्पतु नाशयतु। प्राग्जन्मनि सञ्चितं अनिर्ज्ञातसाधनं कृतं करिष्यमाणं च अन्यदपि यत्किंचित् दुरितं पापं मयि तिष्ठति इदं पापजातं मां तस्य कर्तारं च लिंगशरीररूपं अमृतयोनौ अमृतकारणे अथवा मरणरहिते जगत्कारणे स्वयंप्रकाशे सत्ये जुहोमि प्रक्षिपामि। अनेन होमेन पापजातं भस्मीकरोमि।।

अमि: Fire च and मन्यु: Anger, longing fervour च and मन्युपतय: the guardians of manyu च and मा me मन्युकृतेभ्यः caused by manyu पापेभ्यः from sins रक्षन्ताम् guard. अह्ा during this day यत् what पापम् sin मनसा by mind वाचा by speech हस्ताभ्याम् by hands पन्ध्याम् by feet उदरेण by stomach शिक्षा (शिक्षेन) by the procreat- ive organ अकार्षम् I have done तत् that अह: Day अवलुम्पतु may efface completely. किंच further यत् whatsoever दुरितम् sin मयि in me इदम् this माम् me अहम् I अमृतयोनौ in the cause of Immortality ज्योतिषि in the self-luminous सत्ये in Truth जुहोमि I offer as oblation. स्वाहा Hail.

1. May Fire, Anger and Guardians of anger guard me from the sins resulting from anger. May the Day efface completely whatever sin I have committed on this day by thought, word, hands, feet, stomach and the procreative organ. Further, whatever sinful deed has been committed by me, all that and myself I offer as an oblation into the Self-luminous Truth, the -source of Immortality. Hail !

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[Similar to the previous Section this one also is employed for praying over the purificatory water that is taken in as part of daily evening devotion, which serves for expiation of sins. Traditionally Agni and Ahas, Fire and Day, are here taken to stand for the Divine. What is literally denoted by these two words cannot remove one's sins. Sayana therefore takes Fire and Day to mean the regent Deities. Manyu is a Deity found mentioned in the Vedas. The meaning given is 'longing fervour'-मननशीलं अन्तःकरणं सर्वप्रवृत्तिनिवृत्तिहेतु :- as Bhattabhaskara puts it. From this meaning, by restriction, we get the sense of anger towards one's enemies-including internal foes like craving, rage, covetousness and passion. The guardians of manyu are the senses and energies of man. Man's passions are his misfortunes. Just as the home is protected from thieves and burglars by placing proper guard so a man has to protect himself from sinful acts perpetrated through his enslavement to the passions and pleasures of the senses. Every act of devotion is an act of weeding and sowing. The mind has to be cleansed of possible sins and planted with thoughts of purity and holy resolutions. During the evening twilight-devotion offences of the day are burnt in the fire of divine contemplation. The list of sins given here, though fairly comprehensive, may be considered only as illustrative. A pure mind is at the root of all spiritual progress. Wrong and sinful emotions and feelings stain the mind. Control of mind implies controlling and directing of one's acts in

230 MAHĀNĀRĀYAŅOPANIȘAD

proper and approved way. All day-dreamings based on personal hurts and satisfaction are therefore to be shunned as sin and repented for. Sins are com- mitted by words in the shape of lying, swearing, tattling, disparaging and bantering. Aimless and hurtful activities are consciously or unconsciously performed by the hand. The feet are responsible for gadding about and walking over places where one ought not to go. The belly offends by taking in wrong food. Unchastity is a sin for which the pro- creative organ is held responsible. All the senses are to be carefully guarded. Without fear of sin no man can tread the right path and human nature is prone to all these weaknesses. As a preventive and cure for these foibles the aspirant during his evening devo- tions contemplates daily upon the Supreme Truth -The Shining Reality within himself. He forgets at least for the time being his lower human nature as it were. Daily repetition of this process finally burns away all the dross in him and makes him pure and divine. That is the purpose of this and. similar other mantras recited in this context.]

द्वात्रिशोऽनुवाक: SECTION THIRTY-TWO

सूर्यश् मा मन्युश्च मन्युपतयश्च मन्युंकृतेम्यः ! पापेभ्यो रक्षन्ताम्। यद्रात्रिया पार्पमकार्षम्। मनसा वार्चा हस्ता-

SECTION THIRTY-TWO 231

म्याम्। पद्धचामुदरेण शिक्षा। रात्रिस्तदवलुम्पतु। यत्किश्चं दुरितं मयि। इदमहं माममृंतयोनौ। सूर्ये ज्योतिषि जुहोमि स्वाहा ॥ १ ॥ उपक्रान्तस्य अह्वः अधिपतिः सूर्यश्र मन्युश्च मन्युपतयश्च देवाः मां मन्युकृतेभ्यः पापेभ्यः रक्षन्ताम्। रात्र्या यत् पाप मनसा प्रतिषिद्धचिन्त- नादिभि: वाचा प्रतिषिद्धोच्चारणादिभि: हस्ताभ्यां निष्फलक्रियादिभि: पन्दयां अनाक्रमितव्यक्रमणादिभि: उदरेण अभोज्यभोजनेन शिक्षेन अगम्यागमनेन च कृतवानस्मि तत् सर्व रात्रि: रात्र्यभिमानी देव: अवलुम्पतु नाशयतु। प्राग्जन्मनि संचितं अनिर्ज्ञातसाधनं कृतं करिष्यमाणं च अन्यदपि यत् किंचित् दुरितं पापं मयि तिष्ठति इदं पापं मां तस्य कर्तारं च लिंगशरीर- रूपं अमृतयोनौ अमृतकारणे अथवा मरणरहिते जगत्कारणे स्वयंप्रकाशे सूर्योपाधिके ज्योतिषि जुहोमि प्रक्षिपामि; अनेन होमेन पापजातं भस्मी- करोमि॥ 1. May the Sun, Anger and the Guardians of anger guard me from the sins resulting from anger. May the Night efface completely whatever sin I have committed during the last night by thought, word, hands, feet, stomach and the procreative organ. Further, whatever sinful deed has been committed by me all that and myself I offer as an oblation into the Supreme Light represented by the sun, the source of Immortality. Hail! [This mantra serves the same purpose as the one described in the previous two mantras. The only

232 MAHĀNĀRĀYAŅOPANIȘAD

difference is that this is employed during the perform- ance of the morning twilght devotion of the twice- born. Traditionally surya is here interpreted as the Supreme represented by the sun. Even the word rätri is interpreted to denote the Supreme Being- rā means to give and trai means to protect, that is to say, the protector of the universe who confers the Purusarthas to the devotees. This Section varies from the previous one only by the substitution of two words :- sūrya and ratri.]

त्रयस्त्रिंशोऽनुवाक: SECTION THIRTY-THREE

ओमित्येकाक्षरं ब्रह्म। अनिर्देवता ब्रह्मं इत्यार्षम्। गायत्रं छन्दं परमात्में सरूपम्। सायुज्यं विनियोगम् ॥१॥

ओमिति यत् एकाक्षरं अस्ति तत् ब्रह्म । तस्य देवता अभिः। आर्षमपि ब्रह्म इति। गायत्री छन्दः। परमात्मलक्षणे सरूपे सर्वात्मके सायुज्ये अर्थात् परब्रह्मप्रात्तौ विनियोग: ।।

ओम् the syllable 'Om' इति thus एकाक्षरम् single utterance ब्रह्म Brahman, देवता Deity अगनि: Agni, ब्रह्म Brahman इति thus आर्षम् Rsi, seer, गायत्रम् (गायत्री) gayatri छन्दम् (छन्दः) metre, परमात्मम् (परमात्मा) relating to Paramatman सरूपम् having the form of the whole universe सायुज्यम् union विनियोगम् use.

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1. The one syllable ' Om' is Brahman. Agni is its Deity. Its Rsi also is Brahman. Its metre is gayatrī. Its use is for the union with Paramatman who exists as the manifold universe.

[This passage is not noticed by Bhattabhaskara and Sayana and has the appearance of an intrusion. Its grammatical deformity is redeemed by supplying the necessary case ending conjecturally. The pur- pose of the passage is to inform us that the very form of the syllable 'Om' is Brahman, that what is denoted by it is also Brahman here named as Agni, that its Rsi is Brahman, that its metre is gāyatrī, and that its use is to aid an aspirant to realize his union with the Supreme.]

चतुर्सित्रिशोऽनुवाक: SECTION THIRTY-FOUR

आयातु वरदा देवी अक्षर ब्रह्म संमितम् । गायत्री छन्दसां मातेदं ब्रंह्म जुषस्वं नः ॥ १ ॥

वरणीयानां अर्थानां दात्री गायत्री छन्दोभिमानिनी देवता अक्षरं विनाशरहितं संमितं वेदान्तप्रमाणेन सम्यक् निश्चितं ब्रह्मतत्त्वं अस्मान् बोधयितुं आगच्छतु। छन्दसां माता गायत्री नः अस्मान् इदं ब्रह्मततत्त्वं जुषस्व उपदिशतु। अथवा, वरदा गायत्रीदेवी आगच्छतु। हे देवि,

234 MAHĀNĀRĀYAŅOPANIȘAD आगत्य छन्दसां उष्णिगादीनां माता त्वं अस्मदीयं इदं क्षररहितं ब्रह्म- संकाशं गायत्ीछन्दस्कं ब्रह्म सेवस्व ।। वरदा boon-conferring देवी divine अक्षरम् imperishable संमितम् determined by Vedanta ब्रह्म Brahman आयातु. may come. छन्दसाम् of metres माता Mother, source गायत्री gayatri नः us इदम् this ब्रह्म Supreme जुषस्व. (जोषयतु) may impart. 1. May the boon-conferring divine gāyatri come to us (in order to instruct us about) the im- perishable Brahman who is determined by the Vedanta. May gayatrī, the mother of metres,. favour us with the Supreme just mentioned. [This is the Gayatrī invocation used in the- twilight devotions. The instruction on the Supreme (Brahmopades'a) is mainly conveyed through pranava and gayatrī. Here, therefore, a prayer is addressed to Gayatrī, the Deity denoted by the verse, requesting her to visit the devotee and favour him with the intui- tion of the Supreme Brahman-the last word of the- Vedas and the final purpose of religious righteous- ness taught in it. We note as part of the Vedic faith inspired by the Kenopanişad that Brahmavidyā is acquired through the grace of the Divine Mother, there named as Uma, and here as Gayatrī. The longer version has jusasva me in place of jusasva nah found in the shorter one. The reading in the shorter version appears to be superior in so far as

SECTION THIRTY-FOUR 235

the gayatri text itself uses the first person plural as the object. Further both Bhattabhaskara and Sayaņa have accepted the plural reading. To meet the trend of advaitic interpretation, Sāyana takes jusasva in the sense of joşayatu. The alternative interpretation which is given in the Sanskrit Para- phrase represents Bhattabhāskara and in English it would read :- May the boon-giving Deity of Gayatrī come to us. O Devi, mother of metres, deign to accept this prayer of ours in gāyatrī metre which is similar to the imperishable Brahman in greatness.]

यदह्ात्कुरुते पापं तदहात्प्रतिमुच्यते। यद्रात्रियात्कुरुंते पापं तद्रात्रियात्प्रतिमुच्यते। सर्ववुर्णे महादेवि सन्ध्याविद्ये सरस्वंति ॥ २ ॥

हे सर्ववर्णे, हे महादेवि, हे सन्ध्याविद्ये, हे सरस्वति, यदह्वात् यस्मिन्न- हनि पापं कुरुते तदह्वात् तस्मिन्नेवाहनि प्रतिमुच्यते शुद्धो भूयात्। यद्रात्रि- यात् यस्यां रात्रौ पापं कुरुते तद्रात्रियात् तस्यामेव रात्रौ शुद्धो भूयात्॥ सर्ववर्णे O thou, who art the source of all letters. महादेवि O thou great deity सन्ध्याविद्ये O thou the object of meditation at twilight सरस्वति O Sarasvati, यदह्वात् that day in which पापम् sin कुरुते does तदह्वात् in the same day प्रतिमुच्यते (प्रतिमुच्यताम्) let him be liberated. यद्रात्रियात् the night in which पापम् sin कुरुते does. तद्रात्रियात् in the same night प्रतिमुच्यते let him be- liberated.

236 MAHĀNĀRĀYAŅOPANIȘAD

2. O thou who art the source of all letters, O thou the great Deity, O thou the object of meditation at twilight, O thou Sarasvati, may thy devotee be liberated from the sin which he commits during the day by the same day and the sin which he commits during the night by the same night.

[This supplimentary prayer found in the longer version is not noticed by Bhattabhāskara and Sāyaņa. The forms ahnāt and rātriyat must be restored to the usual grammatical forms ahni and rātryām.]

पञ्चत्रिशोऽनुवाक: SECTION THIRTY-FIVE

ओजोऽसि सहौऽसि लमसि भ्राजोऽसि देवानां धामना- मासि विश्वमसि विश्वायुः स्वमसि सर्वायुरभिभूरों गायत्री- मार्वाहयामि सावित्रीमार्वाहयामि सरस्वतीमावांहयामि छन्दर्षी- नारवाहयामि श्रियमावाहयामि गायत्रिया गायत्री छन्दो विश्वामित्र ऋषिः सविता देवतान्निर्मुखं ब्रह्मा शिरो विष्णु- र्हृदय५ रुद्रः शिखा पृथिवी योनिः प्राणापानव्यानोदानसमाना सप्राणा श्वेतवर्णा सांख्यायनसगोत्रा गायत्री चतुर्विशत्यक्षरा त्रिपदां षट्कुक्षिः पञ्चशीर्षोपनयने विनियोगः ॥ १ ॥

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हे गायत्रि त्वं ओज: बलहेतुभूता अष्टमधातुरूपा असि। सहः सहिष्णुत्वं धैर्थे असि। बलं शरीरसामर्थ्य असि। भ्राजः दीपिरूपा असि। अग्न्यादीनां देवानां धाम स्वर्ग इन्द्रादिनाम च असि। विश्वं अचेतनं सर्वजगद्रपमसि। विश्वायुः सर्वेषामन्नं अथवा संपूर्णायुःस्वरूपा असि। चेतनरूपजगत् सर्वमसि। सर्वेषामायुः आयुषे हितं असि । अभिभू: सर्वस्य वैरिणः पापस्य नाशहेतुः असि। ओं प्रणबप्रतिपाद्या च असि। तादृशीं गायत्रीं मदीये मनसि आवाह्यामि। सावित्रीं सरस्वतीं छन्दांसि ऋषींश्च श्रियं च सर्व एकगायत्यावाहनेन आत्मनि आवाहयामि । गायत्र्या: गायत्री छन्दः, विश्वामित्र: ऋषिः, सविता देवता, अग्नि: मुखम्, ब्रह्मा शिरः, विष्णुः हृदयम्, रुद्रः शिखा, पृथिवी योनिः, प्राणापानव्यानोदानसमानाः सप्राणाः, श्वेतवर्णा सांरव्यायनगोत्रा गायत्री चतुर्विशत्यक्षरा त्रिपदा षट्कुक्षि: पञ्चशोर्षा च। उपनयने विनियोग: ॥

1. O Gāyatrī, Thou art the essence of strength. Thou art patience, or the subduing power. Thou art physical capacity. Thou art splendour. Thou art the abode of gods and their name. Thou art the insentient universe. Thou art the full span of life or the Lord of all. Thou art every living thing. Thou art the life span of all. Thou art the vanquisher of all that is hostile to us. Thou art the Truth denoted by the praņava. I invoke Gāyatrī, (into my heart). I invoke Sāvitrī. I invoke Saras- vati. I invoke the metres, the Rsis (and the gods). I invoke the splendour (of all the gods). Of Gāyatrī the metre is gāyatrī, the Rsi is Visvā- mitra and the Deity is Savitr. Fire represents.

238 MAHĀNĀRĀYAŅOPANIȘAD

the mouth; the four-faced Brahma, the head; Visnu, the heart; Rudra, the crown-hair; Earth, the source; the in-breath, the out- breath, the diffused breath, the up-breath and the middle breath, the breath. Gāyatrī is fair in hue and is of the same family as Paramatman attained by the Sankhyas-the illumined sages. The deity Gāyatrī (explained further as a formula) has twenty-four syllables, comprised in three feet, six sheaths or cavities and five heads. It is employed in Upanayana, or initiation into Vedic studentship.

[Along with the previous stanza this section is also employed for invoking Gayatrī in the heart of the worshipper. The Vajasaneyins use this Section for the invocation of Gayatrī instead of the verses beginning with Ayātu varadā devī of the immedi- ately preceding Section. Worship implies a relation between the worshipper and the object of worship, and also a felt need and a suitable attitude in the worshipper which he naturally and genuinely adopts. The apparent limitations and imperfections, as well as the consciousness of sin and impurity incidental to his inherited nature as described in the preceding Sec- tions, engender in the mind of the worshipper the need for invoking the grace of the Supreme in the shape of Gāyatrī to retrieve his own true divine nature which had been temporarily eclipsed by the life of the world.

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Gravitational flow of water takes place only to a low ground. Similarly only a person who is humble, penitent and eager for purity and freedom can receive the divine glory in its unsullied splendour. Such an aspiring soul looks to the Divine for all its needs and exclaims: 'Thou art my strength, Thou art my power, Thou art my glory, Thou art my all'. So here Gayatrī conceived as non-different from Brahman is eulogised as the various excellences and attributes listed above. The longer version has an extension of the passage, not noticed by Bhatta- bhāskara and Sāyaņa, in sāvitrīm āvāhayāmi etc. used by many worshippers according to their tradition. The earlier part up to abhibhurom is quoted from Taittirīyabrāhmaņa 2. 4. 3. 2, where it is given as a eulogy of Gāyatrī. Sāyaņa takes āyu in the sarvāyu as food in the commentary on the Taittiriyabrah- mana passage. It has been already noted that Gayatri is also known as Savitrī and Sarasvati. The Supreme Being as the indweller and impeller of all Creation is known as Savitr and hence the passage in praise of Him is called Savitrī. The Vedas are represented as a lake or saras which gives the waters of life and hence Gāyatrī, as the essence of the Vedas, is called Sarasvati. These two terms magnify Gayatrī as the object of worship. Traditionally Gayatrī is the name given to That Deity in the forenoon, Savitrī in the midday and Sarasvatī in the evening. Gāyatrī is explained as that which protects the person who chants it

240 MAHĀNĀRĀYAŅOPANIȘAD

(gayantam trayate) from the various sins. The epithet Savitrī is given because it represents Savitr, who illumines the creation ; and Sarasvatī because in that aspect it expresses the world in the shape of speech. These three are also represented as Brahmā, Rudra and Vișņu as well as red, white and black. Whatever may be the details of worship, the Supreme is worshipped through the gayatri. To this effect the Smrti-s cite the following authority :

नभिन्नां प्रतिपद्येत गायत्रीं ब्रह्मणा सह। सोऽहमस्मीत्युपासीत विधिना येनकेनचित्। गायत्रीं चिन्तयेद्यस्तु हृत्पझ्े समुपस्थिताम्। धर्माधर्मविनिर्मुक्त: स याति परमां गतिम् । The principal part of this devotion consists in the meditation of Gayatrī in the orb of the sun visualised in one's own heart as non-different from Paramat- man. The ritualistic details are secondary. The Mahābhārata states that during the Kuruksetra war, Yudhisthira and other leaders did the twilight meditation at the appropriate time without retiring from the battle field for the performance of detailed rituals. The eulogy of Gayatrī is further extended by identifying it with other items given below that. Being the essence of all mantras, gāyatrī embodies in it mystically all the metres, all the Rsis, all the gods as well as their splendour. So by the invocation of Gayatrī all these are invoked within oneself. No mantra is fit for employment in religious acts unless

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the metre, the deity and the seer are also remember- ed. So gāyatrī, Vis'vamitra and Savitr are next mentioned. Then the formula of gayatri is personi- fied for meditation :- Agni the first of Gods is the mouth, Brahma the first-born is the head, Visnu is the heart and Rudra is the sikha or flame causing the final dissolution (or what is placed at the top of all). The earth is the Yoni i.e. the source, and the winds, the breath. Fairness in hue is indicative of the highest purity. The knowledge of family is necessary to assess the greatness of an individual and so it is stated that Gayatri is of the same Gotra as Brahman. (सांख्यः ईयते ज्ञानिभि: प्राप्यते इति सांख्यायन: सन्मात्रं ब्रह्म). The form of Gayatri mantra is then described. It has three feet of eight syllables each, six sheaths or auxiliaries to the Vedas which protect the Vedas represented by Gāyatrī like a sheath, five heads consisting of four Vedas and Itihasa and Purana known as the fifth Veda. These details about Gāyatrī are recited before a boy is initiated into studentship and Gāyatrī is instructed.] ओं भूः। ओं भुवः । ओएसुवः । ओं महः। ओं जनः। ओं तपः। ओए सत्यम्। ओं तत्सवितुर्वरेण्यं भगौ देवस्यं धीमहि। वियो यो नः प्रचोदयौत्। ओमापो ज्योती रसोडमृतं ब्रह्म भूर्भुवः सुवरोम् ॥ २ ॥ भवन्ति अस्मिन्निति भूः। शोतोष्णवृष्टयुदकतेजांसि अमुष्मात् भवन्ति इति भुवः। सुष्ठ व्याप्यते सुंकृतिभिः इति सुवः । महत्त्वात् महः। कल्पान्ते 16

242 MAHĀNĀRĀYAŅOPANIȘAD प्रलीना: प्राणिनः तत्र प्रथमं जायन्ते इति जनः। सनत्कुमारादियोगीन्द्रैः तस्मिन् तपः तप्यते इति तपः। सत्यव्रतानां स्थानभ्नत्वात् सत्यम्। इत्येते सतलोका: सतव्याहृतिप्रतिपाद्याः प्रजानां स्थित्याद्र्थ सपव्याहृतीनां व्यवहरणात् आदौ प्रजापतिना सृष्टाः । व्याहृतीनां परमात्मनः पर्यायवाच- कत्वख्यापनाय व्याहृतिप्रतिपाद्यलोकानां प्रणवप्रतिपाद्यव्रह्मस्वरूपत्वविवक्षया च प्रणवानां प्रत्येकं उच्चारणम् । ओं सर्वप्रेरकस्य अन्तर्यामिण: देवस्य श्रेष्ठं तेज: ध्यायेम। यः सविता परमेश्वरः अस्मदीयाः बुद्धिवृत्तीः प्रकर्षेण तत्त्वबोधे प्रेरयतु॥। ओं या: पृथिवीगताः आपः, यच्चादित्यादिकं ज्योतिः, यः मधुरादि- रस:, यत् अमृतं, तत्सर्व प्रणवप्रतिपाद्यं ब्रह्म। भूरादित्रयं च प्रणवप्रतिपाद्ं ब्रह्म ॥

Om Earth. Om Sky. Om Heaven. Om 2 Middle Region. Om Place of Birth. Om Man- sion of the Blessed. Om Abode of Truth. Om may we meditate on the Adorable Light of that Divine Generator who quickens our under- standings. Om He is water, light, flavour, ambrosia and also the three worlds. He who is denoted by pranava is all these.

[This passage gives the mantras employed for mental repetition and concentration during the performance of prāņāyāma. Four elements namely, praņava, vyāhrti-s, gāyatrī and gāyatrīs'iras make up the whole unit. According to Manu this composite formula is to be mentally repeated clearly and attentively thrice while the breath is retained within. During the retention of the breath the nostrils are

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closed with the thumb and the little and the ring fingers. The seven vyahrtis denote the seven worlds created by Brahma by uttering them in the beginning and the first three of them are called Mahāvyāhrtis. Pranava is added to each of them to point out that each vyährti independently also stands for the Sup- reme. After the seven vyāhrtis the gāyatrīmantra follows them headed by another pranava, which again implies that the Supreme alone is denoted by the gayatrīmantra. This is succeeded by gayatrīs'iras bracketed by the pranavas in the beginning and the end. Gayatrī coming in the middle is the fundamental element and the rest are auxiliaries thereof. When a person performs the prāņayama and concentrates his thought on this mantra, the latent spiritual tendencies in the depth of his being are awakened and he becomes fit for communion with the Supreme Reality and eventually he realises the spiritual goal. The metre associated with the seven vyahrtis are gāyatrī, ușņik, anușțubh, brhatī, pankti, triștubh, and jagatī and their deities are Agni, Vāyu, Sūrya, Brhas- pati, Varuna, Indra and Vis'vadevas respectively. Prajāpati is their Rși. Gāyatrīs'iras consisting of sixteen syllables is called so because it forms as if it were the head of the formula. Prajāpati is its Rsi, anustubh is the metre and Brahma, Agni and Vayu are the deities. It has been mentioned on p. 44 that the gayatrī is employed during the performance of japa, homa and dhyāna. Until one is purified

244 MAHĀNĀRĀYAŅOPANIȘAD

by the practice of pranayama he is not ready for japa. Hence the importance of the formula given here for the practice of pranayama. The pranayama which is performed during the twilight devotions differs from the one advocated by Patañjali for the prac- tice of yoga. In the former the retention period alone is measured by the formula given here. In the latter case breathing in, holding the breath within and breathing out are appropriately measured. There is a considerable literature explaining the meaning of gāyatrī towards which all the great ācāryas have made their contribution. The word tat qualifying savitr makes it clear that the visible prime luminary of the heavens is only a representation of the Godhead who is referred to here as immanent in all creatures and also transcendent. He is savitr because He is the cause of the universe and He animates and impells all that exists. He is deva because He is self-luminous, and all other light, whether intellectual or physical, is a loan from Him. The devotee meditates upon His bharga, light, for the attainment of all the fourfold values of life. The term bharga is derived from the root bhrsj meaning to roast or to burn. It, there- fore, implies not only the radiant light but also the heat which destroys the root of ignorance and misery which bars one from the attainment of the Supreme. Hence this Divine Light is eagerly sought after by all who seek release from the round of birth and death. The significance of the third line of the gayatri is this: According to the Vedas, thought and activity

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make up human destiny. A man's mental activities elevate him if and when they are under the influence of divine operation. Hence in this line the devotee's longing is expressed that the Supreme should guide his mind towards the performance of religious duty, selfless devotion to God and the highest illumination. Two ancient authorities have paraphrased the ideas contained in the gayatrī by the following verses :- यो देव: सवितास्माकं धियो धर्मादिगोचराः । प्रेरयेत्तस्य यद् भर्गस्तद्वरेण्यमुपास्महे ॥ १ ॥ यद्रह्म नित्यं हृदि सन्निविष्टं मां प्रेरयत्तिष्ठति नः सुबुद्वीः । भर्गस्तदाख्यं भजनीयमेतत् ध्यायाम नित्यं रविमण्डलस्थम् ॥ २॥ For the explanation of gayatrīs'iras see note on Section XV, stanza 2. The shorter version gives two alternative formulas for pranayama. (1) ओं भूर्भुवः सुवर्महर्जनस्तप: सत्यं तद्रह्म तदाप आपो ज्योती रसोऽमृतं ब्रह्म भूर्भुवः सुवरोम् I। (2) ओं तद्रह्म। ओं तद्वायुः । ओं तदात्मा । ओं तत्सत्यम् । ओं तत्सर्वम्। ओं तत्पुरोर्नमः ॥ The first one differs from the gayatrīs'iras only by the prefixing of pranava and vyahrtis and by substituting Sāvitrī for tat brahma. The second one will be explained later in the longer version.]

षट्त्रिशोऽनुवाक: SECTION THIRTY-SIX

उत्तमें शिखरे देवि [जाते] भूम्यां पर्वतमूर्धनि। ब्राह्मरणैभ्योऽभ्यंनुज्ञाता गच्छ दैवि यथासुंखम् ॥ १॥

246 MAHĀNĀRĀYAŅOPANIȘAD

हे देवि गायत्रि, त्वदुपासकेभ्यः ब्राह्मणेभ्यः अनुज्ञानं अभिव्याप्य अथवा तैः अनुज्ञाता सती पुनरपि तेषां समीपमागन्तुं प्रतीक्षमाणा यथा- सुखं यत्र गतायाः भवत्याः सुखं भवति हे देवि, तत्र उत्तमे पुण्यतमे शिखरे महामेरौ भूमौ अन्यत्र पर्वतमूर्धनि उच्छृतप्रदेशे वा गच्छ, गत्वा तत्र तिष्ठ ।।

हे देवि O Goddess ब्राह्मणेभ्य: for the sake of brahmanas अनुज्ञाता until they remember उत्तमे in the highest, holiest शिखरे on the peak भुम्याम् on the earth पर्वतमूर्धनि on the mountain हे देवि O shining One यथासुखम् at pleasure 5 go, remain.

1. O Goddess, Thou mayest go and remain at Thy pleasure on the highest and holiest peak on the earth, or in any high place until the brahmanas remember Thee again.

[This stanza and the succeeding one are repeated at the close of twilight devotions for the dismissal of Gayatrī. The longer version reads jate in the place of devi. According to Sāyaņa the abode of Gayatrī from where she is summoned is on the highest peak of the mountain called Meru on the earth. Whereas Bhattabhaskara appears to under- stand the various epithets in the first line as places where Gayatrī is at liberty to be until She is sum- moned further.]

स्तुतो मया वरदा वैदमाता प्रचोदयन्ती पवने द्विजाता। आयुः पृथिव्यां द्रविणं ब्रंह्मवर्चसं मह्यं दत्वा प्रजातुं ब्रंह्मलोकम् ॥

SECTION THIRTY-SIX 247

मया स्तुता वरदा वाञ्छितार्थदात्ी पवने अर्थात् मारुत इव प्रचोद- यन्ती अन्तर्यामिरूपेण प्राणिनां प्रेरयित्री द्विजाता सूर्यमण्डलब्रह्मलोकयोः प्रादुर्भूता वेदमाता चतुर्णा वेदानां जननी मह्यं पृथिव्यां विद्यमानाय आयुः दीर्घजीवनं द्रविणं ब्रह्मवर्चसं च दत्वा प्रजातुं अर्थात् प्रकर्षेण जातं ब्रह्मलोकं गच्छतु ॥

मया by me स्तुता magnified वरदा boon-conferring पवने (पवन इव) like the wind प्रचोदयन्ती impelling द्विजाता born from two sources वेदमाता Mother of the Vedas मह्यम् to me पृथिव्याम् on the earth आयु: long life द्रविणम् wealth ब्रह्मवर्चसम् power of Vedic learning दत्वा having given प्रजातुम् (प्रजातम्) excellently produced ब्रह्मलोकम् world of Brahman (गच्छतु may depart).

2. May the boon-conferring Mother of the Vedas, who has been magnified by me, who impells the created beings like wind and who has two places of birth, depart to the excel- lently produced world of Brahman having conferred on me, here on the earth, long life, wealth and power of Vedic learning.

[Sāyaņa and Bhațțabhāskara have not noticed this verse here. It is believed that the residence of Gäyatrī is both Brahmaloka and the orb of the sun as suggested by the word dvijāta. The passage, how- ever, directly indicates Brahmaloka as the place to which Gayatridevi returns. The words pavane and prajātum appear to be solecistic and offer difficulty

248 MAHĀNĀRĀYAŅOPANIȘAD

of construction which is overcome by substituting a suitable sense under the sanction of Vedic license. The Atharvaveda XIX. 71. 1 gives the uncorrupt form of the mantra as follows: स्तुता म्या वरदा वैदमाता प्रचोदयन्तां पावमानी द्विजानाम्। आयु: प्राणं प्रुजां पुशुं कीर्ति द्रविणं ब्रह्मवर्चमं मह्ये दत्वा व्रजत ब्रह्मलोकम् ॥ This is blemishless. Pavamana is the Indwelling Divine Spirit. Gayatrī extols His glory; further Gayatrī is the Mother of the Vedas or the Vedas are represented by Her .: The seer here prays for the fruits of the devotion properly performed for every- one including himself. 'May Gāyatrī, the Vedamātā, who glorifies the Supreme Reality, having been invoked by me during the worship grant me and all the twice-born, longevity, life, progeny, cattle, renown, wealth and splendour of spirituality. After giving these, may Gāyatrī go back to the Supreme Brahman from whom She arose.']

सप्तत्रिशोऽनुवाक: SECTION THIRTY-SEVEN घृणिः सूर्य आदित्यो न प्रभा वात्यक्षरम्। मधुं क्षरन्ति तर्द्रसम्। सत्यं वै तद्रसमापो ज्योती रसोऽमृतं ब्रह्म भूर्भुवः सुवरोम् ॥ १ ॥

SECTION THIRTY-EIGHT 249

घृणि: दीतिमान् सूर्य: जगत्प्रसवहेतु: अक्षरं क्षरणरहित: नित्यः भगवान् आदित्यः प्रभा न स्वकीयप्रकाश इव वाति लोकोपकारार्थ गगन- मार्गेण गच्छति। तद्रसं आदित्यजन्यं उदकं मधुरं क्षरन्ति प्रवहति । स एव सत्यं ब्रह्मस्वरूपम् ..... ॥। 1. The imperishable Aditya who is the giver of lustre and the creator of the universe moves in the sky like his own rays. The essence of him in the form of sweet water flows in the shape of rivers. He is the Truth .... (Rest as XV. 2.) [The present Section gives this mantra as a sub- stitute for the upāsana mentioned on pages 233 to 246. One may perform japa of it if he is incapable of perfoming the worship which has been described. The same formula appears in the shorter version, and it has been fully dealt with at Section XV, passage 2, to which place it naturally belongs. So here it is not discussed at length.]

अष्टत्रिंशोऽनुवाक: SECTION THIRTY-EIGHT ब्रह्ममेतु माम्। मर्धुमेतु माम्। ब्रह्मंमेव मधुमेतु माम्। यास्ते सौम प्रुजा वत्सोडभि सो अहम्। दुःषवप्रहन् दुरुष्षह। यास्ते सोम प्राणा५ स्तान्जुंहोमि॥ १ ॥

250 MAHĀNĀRĀYAŅOPANIȘAD परं ब्रह्मतत्त्वं मां एतु। परमानन्दलक्षणत्वात् परमात्मरूपं मधु मां प्राप्नोतु। ब्रह्ममेव मधु अर्थात् अखण्डैकरसं आनन्दरूपं वस्तु मां प्राप्नोतु मह्यमात्मानमाविष्करोतु। हे सोम उमया ब्रह्मविद्यया सह वर्तमान परमात्मन्, ते याः प्रजाः सन्ति ताः अभि अर्थात् अभिलक्ष्य तासां मध्ये सः अहं वत्स: बाल: बालवत् त्वदीयकरुणायोग्यः। हे दुःस्वप्नहन् संसाररूपस्य दुःस्वप्नस्य घातक हे परमेश्वर दुरुष्पह दुःखं उत्कर्षेण विनाशय। हे सोम परमात्मन्, ते त्वदीयाः याः प्राणवृत्तयः मयि सन्ति अर्थात् त्वत्सृष्टाः वागादिप्राणवृत्तयः मनः च विषयेभ्यः परावृत्य ताः अहं त्वय्येव जुहोमि॥ ब्रह्मम् (ब्रह्म) the Supreme माम् me एतु reach, receive. मधुम् (मधु) the sweet, blissful मामू me एतु reach, receive. ब्रह्मम् (ब्रह्म) the Supreme एव alone मधुम् (मधु) the sweet, blissful माम् me एतु reach, receive. हे सोम 0 Lord ते thy या: those प्रजा: creatures (ताः them) अभि regarding सः such अहम् I वत्स: child. दुःष्वप्रह्न् O destroyer of the bad dreams दुरुष्पह destroy sorrow. हे सोम O Lord त belonging to thee या: that which तान् those प्राणान् breaths जुहोमि I offer. 1. May the Supreme reach me. May the Blissful reach me. May the Supreme alone that is blissful reach me. O Lord, being one among Thy creatures I am Thy child. Suppress the dreary dream of the empirical existence that I experience. For that I offer myself as an oblation into Thee, O Lord, and the vital and mental powers, Thou hast kept in me.

SECTION THIRTY-EIGHT 251

[This is the first of the notable group of mantras called Trisuparna. From the free rendering given above it is evident that the kernal of it is a prayer on the part of the spiritual aspirant to Paramatman for enlightenment and release from the round of birth and death, for the effecting of which he makes an oblation of his senses and energies-hitherto en- grossed in worldly persuits-into the Supreme to whom they really belong. The Trisuparna is prescrib- ed for japa to be undertaken by the seekers of the divine knowledge and who wish to expiate all known and unknown sins that stand in their way to illumi- nation. In the Vedic literature the term suparna stands for the Sun, Fire, Prajapati and other gods and in the Puranas the bird Garuda is called Suparna. Garuda is the King among birds and protector of amrta. These mantras guard the highest good of the Soul. So they are called Suparna. Pranava is also called Suparņa, for it takes the upāsaka to his divine goal. Since these passages help one to reach that goal they are here called Suparna. Bhatta- bhaskara understands the text slightly differently. He splits Brahmametu into Brahma and metu avoid- ing the awkward form Brahmam and explains metu as imparative third person singular of the root mi of the tenth conjugation. He gives a ruling that without justification in sense the addition of any ele- ment to a Vedic word is unacceptable ; and so to con- sider Brahmam as the actual form and not Brahma is not legitimate according to him. Again abhi and

252 MAHĀNĀRĀYAŅOPANIȘAD

so taken as two words above is considered as one word by him and therefore abhiso means-Somena ārādhayitā-one who worships with Soma. The word abhiso also implies abhitah sarvatah sotā īsitā -one who rules all around, the Lord. This implies that through the grace of the Lord the worshipper has achieved his union with the Supreme. Bhatta- bhāskara reads dussvapnahan durușșahā (samjātah), and explains the second word as an adjective mean- ing one who is not capable of being overpowered (because of divine knowledge). The word Soma is explained by him as Is'vara, the Lord, who impells the universe and explains the word Umā in it as Paras'akti denoted by pranava in part reversed- mā u.]

त्रिसुपर्णमयांचितं ब्राह्मणायं दद्यात्। ब्रह्महत्यां वा एते वंन्ति। ये ब्रौह्मणास्त्रिसुंपर्ण पठन्ति। ते सोमुं प्राप्तुवन्ति। आ सहस्रात् पडक्तिं पुनन्ति । ओम् ॥ २ ॥ त्रिसुपर्णमन्त्रं अप्रार्थितमेव शिष्याय ब्राह्मणाय दद्यात्। उपदिष्टाः ये ब्राह्मणा: सर्वदा त्रिसुपर्णमन्त्रं पठन्ति एते ब्रह्महत्यां म्न्ति वे विनाशय- न्त्येव। ते निष्पापाः सन्तः सोमयागफलं पर देवं वा प्राप्नुवन्ति। ते सहस्रपुरुषायां ब्राह्मणपङ्क्तौ भुञ्जाना: तां सर्वामपि पङुक्तिं शुद्धां कुर्वन्ति। भोजयितव्यां पङक्तिं क्षालितसर्वपापां कुर्वन्ति। प्रणवसायुज्यं च लभन्ते॥ त्रिसुपर्णम् the Trisuparna अयाचितम् unsolicited ब्राह्मणाय to a brahmana दद्यात् should be imparted. ये those

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ब्राह्मणाः brahmanas त्रिसुपर्णम् the Trisuparna पठन्ति repeat एते these ब्रह्महत्याम् brahminicide प्नन्ति destroy वै indeed. ते they सोमम् (the result of) Soma sacrifice प्राप्नुवन्ति attain. आसहस्त्रात् upto one thousand पङ्क्तिम् the row पुनन्ति purify. ओम् Om.

2. One may impart Trisuparna to a brāh- mana unsolicited. Those brahmanas who recite Trisuparna indeed destroy even the sin of brahminicide. They attain to the fruit of the performance of Soma sacrifice. They purify all those who sit in a row of a thousand (while at dinner) and attain union with pranava i.e. the Deity of this mantra.

[This passage glorifies the Trisuparna mantra in eulogistic language. Like the word saptarsi each unit of the Trisuparna is also called by the same name. Knowledge is imparted to a disciple generally on request. But this mantra may be given to any brahmana whom one encounters without his asking for it. Even such grave sins like Brahmahatyā are expiated by its repetition and it will confer the fruit of the Somayāga. It is a custom in India to feed non- possessing brahmanas who minister to the religious needs of the community and also the hungry and the destitute according to one's capacity on special occasions with a view to obtain religious merit. The scriptures which encourage this practice lay down

254 MAHĀNĀRĀYAŅOPANIȘAD

also that the brahmanas entertained must be sinless and learned. Even if a single person who practises the japa of Trisuparna happens to be present on the holy occasion of religious feeding, it is said here, that the host or atithipati is exculpated from the sin of feeding the wrong persons. The purpose of this eulogy here is to draw attention to the greatness of Trisu- parna which calls away man from the path of worldli- ness to that of divinity. The pranava ending the section points out to the fact that it is also indicative of the greatness of that syllable. Bhattabhaskara explains it by saying that the person mentioned here attains union with Brahman denoted by pranava, while Sayana states that pranava here implies that the deity of Trisuparna is the Paramatman denoted by praņava.]

एकोनचत्वारिशोऽनुवाक:

SECTION THIRTY-NINE

ब्रह्मं मेघया। मधु मेधयौं। ब्रह्ममेव मर्धु मेघया॥ १॥ अद्यानों देव सवितः प्रुजावत्सावीः सौभगम्। परौ दुःष्वरन्नियए सुव ॥२ ॥ विश्वानि देव सवितर्दुरितानि परांसुव। यद्भद्वं तन्म आसुव ।। मधुवाता ऋतायते मधुंक्षरन्ति सिन्धवः। माध्वीर्नः सन्त्वोषधीः॥

SECTION THIRTY-NINE 255

मधु नक्तमुतोषसि मरधुमत्पार्थिव५ रजंः। मघुदयौरस्तु नः पिता॥ मधुमान्नो वनस्पतिर्मधुमाए अस्तु सूर्यः। माध्वीर्गावो भवन्तु नः॥

पूर्वोक्तं जगत्कारणं ब्रह्म प्रकारान्तरेण ब्रह्मरूपमेव मधु च मेधया गुरूपदिष्टमहावाक्यतदर्थधारणशक्त्या प्राप्यते ज्ञायते वा। तादृशीं मेधा- मुद्दिश्य एषा प्रार्थना ॥१॥ हे सवितः सर्वस्यानुज्ञातर देव अद्य अस्मिन्नहनि नः अस्माकं विद्यार्थिनां प्रजावत् शिष्यप्रशिष्यादि प्रजोपेतं सौभगं आचार्यकरूपं सौभाग्यं अथवा सुश्रीकत्वं सावीः अनुजानीहि प्रेरय। दुःष्वप्नियं दुष्टस्वप्नसददशं द्वैतप्रतिभासं परासुव निराकुरु नाशय ।। २ ॥ हे सवितः देव, ज्ञानप्रतिबन्धकानि विश्वानि दुरितानि सर्वाणि पापानि परासुव निराकुरु। यत् भद्रं असंभावना- विपरीतभावनादिरहितत्वात् मंगलरूपं ब्रह्मज्ञानमस्ति तत् मे मह्यं उपासकाय आसुव साकल्येन प्रयच्छ ॥ ३ ॥ ऋतायते ऋतं परं ब्रह्म तदिच्छते मह्यं वायवः मधु सुखं यथा भवति तथा वान्तु। सिन्धवः नद्यः मधु आरोग्यकरमुदकं क्षरन्ति सम्पादयन्तु। ओषधयः अपि अस्माकं माध्व्यः पथ्यरूपाः सन्तु ॥४॥ विद्यार्थिनाम- स्माक नक्तं रात्रौ उषसि प्रभाते च मधु कालकृतं सुखं अस्तु। पार्थिवं रज: मधुमत् सौख्ययुक्तं अस्तु। पितृसदशी द्यौः अपि अतिवृष्टयादिप्राति- कूल्यरहिततया मधु अस्तु ॥ ५ ॥ वनस्पतिः फलवृक्षः नः अस्मान् प्रति मधुमान् मधुरफलोपेतः जीवनहेतुः अस्तु। सूर्यः अपि योग्यसन्तापप्रकाश- दानेन मधुमान् सुखप्रदः अस्तु। गावः नः अस्मान् प्रति माध्वीः मधुर- क्षीरोपेता: भवन्तु ॥ ६ ॥

1. ब्रह्म the Supreme मेधया through power of intel- ligence (प्राप्यते is attained). मधु bliss मेघया through power of intelligence (प्राप्यते is attained). ब्रह्मम् (ब्रह्म) the

256 MAHĀNĀRĀYAŅOPANIȘAD

Supreme एव alone मधु bliss मेधया through power of intelligence (प्राप्यते is attained). 2. हे सवित: O creator and impeller देव God अद्या (अद्य) today नः for us प्रजावत् possessing progeny सौभगम् prosperity सावी vouchsafe. दुःस्वप्नियम् (दुःस्वप्न्यम्) like a bad dream परासुव turn away. 3. हे सवित: 0 creator देव God विश्वानि all दुरितानि sins परासुव turn away. यत् that which (is) भद्रम् beneficial तत् that मे for me आसुव bring from all sides. 4. ऋता- यते to one desirous of reaching the Supreme Truth वाता: winds मधु sweet, happy (वान्तु let blow). सिन्धवः rivers मधु sweetly क्षरन्ति (क्षरन्तु) let flow. ओषधीः (ओषध्यः) herbs नः for us माध्वीः (माध्व्यः) sweet सन्तु let be. 5. नक्तम् at night उत and उषसि at dawn, during day मधु happiness (अस्तु let be). पार्थिवम् of earth रजः particle मधुमत् sweetness-bearing (अस्तु let be). पिता father, paternal दौ: heaven नः for us मधु sweet अस्तु let be. 6. वनस्पति: fruit-bearing tree नः for us मधुमान् sweetness-bearing (अस्तु let be). सूर्य: the sun मधुमान् sweetness-bearing अस्तु iet be. गाव: cows न: for us माध्वी: (माध्व्यः) sweetness-giving भवन्तु let be.

. 1. That Brahman is attained through the power of intelligence. That Bliss is attained through the power of intelligence. The Bliss which is indeed Brahman is attained through the power of intelligence. 2. O God, O Thou creator, vouchsafe to us today the prosperity consisting of progeny.

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Turn away from us this bad dream (of the world). 3. O God, O Creator, turn away from me all the sins. Bring to me that which is beneficial. 4. To me, who is the devotee of the Supreme Truth let the wind blow sweetly. Let the rivers run sweetly. Let the herbs be to us sweet and beneficial. 5. Let there be sweet- ness day and night. Let the particles of the earth be sweetness-bearing. Let heaven, our father, be sweet to us. 6. Let the fruit- bearing trees be sweet to us. Let the sun be sweet and beneficial to us. Let the cows be sweetness-bearing to us.

[This hexad gives the second Trisuparna-a prayer for power of intelligence and for the environment conducive to the attainment of supreme knowledge and realisation of the Divine Truth. The stanzas 2 and 3 are found in the Rgveda at V. 82. 4-5 and stanzas 6 to 8 ibid. I. 9. 6-8 respectively. They are to be explained here according to the prakaraņa or context. Hence the meaning given above follows. The term medha implies power of intelligence in general and particularly the capacity to retain and recall the words and their meaning taught by the preceptor. In the Vedas medha is considered as a deity and hymns are sung in her praise, of which the passages extracted just below give some good 17

258 MAHĀNĀRĀYANOPANIȘAD

examples. Stanzas 1-2 are from the Vājasaneyīsam hitā (XXXII. 14-15) and the next 5 from the Atharvaveda (VI. 108. 1-5) :-

यां मेधां देवगणाः पितर्रंश्चोपारसते। तया मामद्य मेधयासें मेधार्विनं कुरु स्वाहां ॥ १ ॥ मेधां मे वरुणो ददातु मेघामुनि: प्रजापतिः । मेधामिन्द्रश्च वायुश्चं मेधां घाता ददातु मे स्वाह।२॥ त्वं नौ मेधे प्रथमा गोभिरश्ववमिरा गंहि। त्वं सूर्यस्य रश्मिभिस्त्वं नौ असि यज्ञियां ॥३ ॥ मेधामहं प्रथमां ब्रह्मण्वतीं ब्रह्मंजूतामृषिष्ठुताम्। प्रीतं ब्रह्मचारिभिंदेवा- नामवसे हुवे॥ ४ ॥ यां मेधामृभवो विदुर्यो मेधामसुरा विदुः। ऋषयो भुद्रां मेघां यां विदुस्तां मय्यार्वेशयामसि ॥५॥ यामृर्षयो भूतकृतों मेधां मैधाविनों विदुः। तया मामद मेधया्नें मेधाविने कृणु ॥ ६॥ मेघां सायं मेधां प्रातर्मेवां मध्यन्दिनं परि'। मेवां सूर्यस्य रश्मिभिर्वचसावेशयामहे॥७॥

Although the Supreme Truth is described as ineffa- ble and beyond thought and expression, yet the path to Its knowledge lies through the scriptures learned from the preceptor by the power of intelligence. The importance of the scripture and the line of teachers and their disciples who carry forward the torch of knowledge in suitable environments, is therefore, recognised here (pages 254-257) with details as it has been done at Taittiriyopanisad 1. 4. The wor- shippers pray :- Give us many sons and disciples who

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will propagate this knowledge. Dispel the dream of this illusory world through right knowledge. Suppress sins and encourage virtue. We are seekers of Truth and let Nature be benign to us. Let us be surrounded by sweetness-chiefly consisting of salubrious wind and water. May herbs and cows give us healthful yield in proper time. May day and night cause for us only joy and happiness. May every particle of the earth and the sky, paternal to all, favour us with suitable conditions of climate and weather. May the sun shine favourably over us and the trees give us sustenance through edible fruits .- Only in such a happy surround- ing proper cultivation of knowledge and realisation of the Truth become effective and fruitful. According to Bhattabhāskara : madhu means Self-knowledge and he derives it from mananiya or rasaniya; the word rtayate means 'to the institutor of the sacrifice' and parthivam rajah means the earth. The Madhu- mantras occur also in the Taittiriyasamhita IV. 2. 9. There Sayana interprets them to suit the Sacrificial context.]

य इमं त्रिसुपर्णमर्याचितं ब्राह्मणायं दद्यात्। भ्रूणहत्यां वा एते घ्नन्ति। ये ब्रौम्मणास्त्रिसुंपर्ण पठन्ति। ते सोमं प्राप्नुवन्ति। आ सहस्रात्पङक्ति पुरनन्ति। ओम् ॥ ७ ॥

[The declaration of the fruit of Trisuparna given above is a copy of the same given at the close of the previous Section with only the substitution of

260 MAHĀNĀRĀYAŅOPANIȘAD

bhrūnahatya in the place of brahmahatya and the addition of ya imam at the head. So the apparatus of interpretation is not repeated here as well as in the coming Section. The word bhrūnahatya means feticide, or hurting a brahmana well versed in the Vedas and in their auxiliaries.]

चत्वारिंशोऽनुवाक: SECTION FORTY

ब्रह्मं मेघवौ। मधुं मेधवौ। ब्रह्ममेव मर्धुं मेधवौ ॥ १ ॥

ब्रह्मा देवानी पदुनीः कंवीनामृषिर्विप्राणां महिषो मृगाणौम्। श्येनो गृद्धांणाए स्वधितिर्वनाना सोमंः पुवित्रमत्यैति रेभन्ं॥

हश्सः शुंचिषद्व्सुरन्तरिक्षसद्वोतां वेदिषद्तिथिर्दुरोणमत्। नुषर्द्वरसदंतसद्वर्योममद्ब्जा गोजा ऋतुजा अंद्रिजा ऋतं बृहत्॥

पूर्वोक्तं ब्रह्म मेधवा अर्थात् मेधवत्। मधु मेधवत्। ब्रह्ममेव मधु मेधवत् ।

[This is the third Trisuparna made up of three units. The first unit is a Yajus similar to the one appearing as the first line of Section Thirty-nine, medhava substituting the word medhaya. The term medhavā is a disguised form of medhavat i.e. possess- ing or connected with medha or sacrifice. The idea behind the expression is that the Supreme Brahman

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is attained only by a person in whom the desire for Self-knowledge is generated by the proper perform- ance of prescribed duties and sacrifices. Thus Brah- man is connected with medha (sacrifice) in so far as sacrifices and other similar activities help one from a distance for the realisation of Brahman by creating purity of mind and desire for knowledge. It may be noted that the first Tisuparna prescribes a medita- tion in the shape of offering oneself into the Supreme as a means of attaining Him. The second one stresses the need of knowledge engendered through intelligence developed by scripture, preceptor, and proper environment, and the third one here em- phasises karma or Vedic sacrifice as an aid to the attainment of the Supreme. Since the text is ex- actly similar to the previous one but for the word medhavā just explained, the apparatus of interpreta- tion is omitted. The second unit is a repetition of Section 12, stanza 4, and the third unit is the repeti- tion of Section 12, stanza 6. For the explanation of these two passages vide passim.]

ऋचे त्वां रुचे त्वा समित्स्ंवन्ति सुरितो न धेनौः । अन्तर्हदा मर्नसा पूयमानाः। घृनस्यु धारा अभिचांकशीमि॥

त्वा भवन्तमुद्दिश्य भवदाराधनार्थ तचे ऋगुपलक्षितवेदप्राप्त्यर्थ त्वा ऋग्वेदरूपाय तुभ्यं अहं समित् समिधं अगनौ प्रक्षिपामि। समिद्धे अग्नौ मया अन्तर्हृदा अन्तरङ्गपूर्वकं हुताः पूयमानाः घृतधाराः धेनाः पीयमानाः

262 MAHĀNĀRĀYAŅOPANIȘAD

सरितः न इव त्वां प्रति स्रवन्ति। अतः अहं अभिचाकशीमि आभिमुख्येन दीतं करोमि अथवा अनुभवामि ॥

त्वा for thee ऋचे for the attainment of the know- ledge contained in the Vedas headed by the Rk T for thee रुचे (ऋचे) in the form of Rgveda समित् (समि- धम्) fuel (अम्नौ प्रक्षिपामि place in fire). अन्तर्हृदा from the inmost heart, with purity and sincerity HUI by the mind (हुता: offered as oblation) पूयमाना: what is being rendered holy घृतस्य of ghee धारा: unbroken currents धेना: potable सरित: rivers न like स्रवन्ति flow. अभिचाकशीमि I kindle the lustre.

4. I pile fuel in the consecrated fire with a view to acquire the Vedas necessary for Thy worship, meditating on Thee in the form of Rgveda. The unbroken currents of clarified butter offered into the kindled fire-rendered sacred by cordial and hearty thoughts-flow like rivers, the water of which is potable for Gods. By this I kindle the splendour of the holy fire. [This and the immediatly succeeding passage are not found in the shorter version and so the ex- planatory rendering given here is based upon the commentary ascribed to the untraced author in the Anandas'rama edition. In a footnote supplied by the editor of that publication, it is remarked that two manuscripts used for determining the text contain rce in the place of ruce and that ruce is only a

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Vedic disguise of rce. But at Taittiriyasamhitā IV. 2. 9, the source of it, the form actually found is ruce.] हिरण्ययों वेतसो मध्यं आसाम्। तस्मिन्त्सुपुर्णो मंधुकृत् कुंलायी भजंन्नास्ते मधुं देवतौम्यः। तस्यासते हैरयः सप्त तीरे स्वुधां दुहाना अमृर्तस्य धारीम् ॥ ५ ॥ आसां आज्यधाराणां मध्ये तस्मिन् आहवनीये हिरण्मयः ज्योतिर्मयः वेतस: बहुधनः मधुकृत् प्राणिनां कर्मानुसारेण सुखदाता कुलायी अन्तर्या- मिरूपेण प्राणिनां देहनीडाश्रयः त्रिमुपर्णः त्रिपुपर्णप्रतिपाद्यः परमात्मा देवताभ्यः मधु हवीरूपं अमृतं विभजन् विभज्य ददानः सन् आस्ते। तस्य परमात्मन: तीरे परिसरप्रदेशे हरयः स्मरणमात्रण पापहारिण: अमृतस्य धारां स्वधां तत्तद्देवताभ्यः दुहानाः सत ऋषयः आसते॥ आसाम् of these मध्ये in the middle तस्मिन् in that हिरण्ययः (हिरण्मयः) luminous वेतसः (वेदसः) profusely rich मधुकृत् giver of bliss कुलायी be who dwells in the nest सुपर्ण: the Supreme described in Tisuparna देवताभ्यः for Gods मधु ambrosia भजन् distributing आस्ते remains. तस्य of him तीरे in the proximity हरय: destroyers (of sin) अमृतस्य of nectar धाराम् current स्वधाम् offering दुहाना: fully supplying सप seven (sages) आसते sit. 5. In that Ahavaniya Fire, amidst those currents of clarified butter offered as oblation, abides the profusely rich and splendid Sup- reme Being who is magnified in the Trisuparna, who dwells in the nest of the bodies of created

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beings, who confers bliss on creatures accord- ing to their merit, and who shares with gods sweet ambrosia in the form of oblations offered by worshippers in Fire. In His proximity are seated the seven sages who destroy sins by mere remembrance and who continuously pour oblations in the form of a current of nectar keeping in mind the various gods for whom they are meant.

[The two textual passages found on pages 261 and 263 are quoted from Taittiriyasamhita IV. 2. 9, where Sayana interprets them in a different way. Following the anonymous commentary in the Anandas'rama edition I have given the meaning here. The word vetasah in the text is taken as a trans- formation of the word vedas meaning wealth. The passage gives a celestial picture of the fundamental significance of all sacrifices in the consecrated fire. Physically a burnt offering or sacrifice consists in the oblation of streams of clarified butter into the con- secrated fire according to prescribed rules. Here it is stated that the Supreme One is present in the centre of the Ahavaniya Fire receiving the offerings and sharing them with the other Gods. In the brāh- manas we see statements identifying Yajña with Vişņu who is also called Yajñapurușa. All the Yajñas are meant to worship the Supreme and the various Gods worshipped in them are but aspects or attributes of the Supreme Being. The seven sages represent the

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foremost of worshippers who are constantly engaged in communing with the Supreme by their spiritual activities and who are, therefore, capable of purifying others.]

य इदं त्रिसुपर्णमयाचितं ब्राह्मणायं दद्यात्। वीरहत्यां वा एते न्ति। ये ब्रौह्मणास्त्रिसुंपर्ण पर्ठन्ति। ते सोमं प्राप्तुंवन्ति। आसहस्त्रात् पुङ़क्ति पुरनन्ति। ओम् ॥ ६ ॥

[This declaration of the glory of the third Tri- suparna differs from the one on page 259 only in idam for imam and the phrase virahatya which means slaying a worthy brähmana or an anointed king.]

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मेघादेवी जुषमाणा नु आगौद्विश्वाची भद्रा सुमनस्यमोना । त्वया जुष्टा जुषमाणा दुरुक्तीन्बुहद्वंदेम विदथे सुवीरीः ॥ १ ॥

विश्वाची सर्ववेद्यावगाहनक्षमा भद्रा कल्याणहेतुः सुमनस्यमाना सानु- ग्रहमनोयुक्ता जुषमाणा प्रीयमाणा सती मेधादेवी नः अस्मान् आगात् एतु आगच्छतु। हे देवि, त्वदागमनात् पूर्व दुरुक्तान् पुरुषार्थानुपयोगिनः दुष्टान् शब्दान् जुषमाणाः ततः परं आगतया त्वया जुष्टाः सेविताः वयं विदथे ज्ञानप्रकाशे सति सुवीराः शोभनपुत्रशिष्यादियुक्ता: सन्तः बृहत् सर्ववक्त्रतिशयेन उच्छृतं ब्रह्मतत्वं वदितुं शक्ता: भूयास्म ॥

266 MAHĀNĀRĀYAŅOPANIȘAD

विश्वाची all-penetrating भद्रा beneficial सुमनस्यमाना favourably disposed जुषमाणा delighting (in us) मेधादेवी goddess of intellect नः us आगात् may visit. (त्वदागम- नात् पूर्वम् before thy visit) दुरुक्तान् profitless speech जुषमाणा delighting in त्वया by you जुष्टाः blessed विदथे on the attainment of knowledge सुवीरा: with heroic sons and pupils बृहत the exalted Truth वदेम may we express, declare.

1. May the all-penetrating goddess of intel- lect who is beneficial, favourably disposed to, and delighting in, us visit us. O goddess, may we who were delighting in profitless speech before thy visit, now as the result of thy delight in us, become enlightened and also capable of expressing the Supreme Truth along with our heroic sons and disciples.

[This stanza and the next one in tristubh metre glorify the deity presiding over the power of intelli- gence or intellect. The Rgveda-khila IV. 8. 1-9 are in praise of the deity Medha and also Atharvaveda VI. 108. 1-5 quoted on page 258. In the latter context Medha is praised as the rays of the sun spreading everywhere. Sages like Vasistha have praised this deity and stressed the necessity of propitiating her. According to the Rgvidhana IV. 96-97 the baby is suckled or fed with pap repeating the s'raddha and medha mantras so that he may have these qualities when he grows up to an adult.

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The power of intelligence which can penetrate all objects of knowledge like the rays of the sun must come to the aid of the Rsi for the acquisition, pre- servation and instruction of the Vedas as well as the proper performance of the acts of worship taught therein. In the Taittiriyopanisad I. 4. 1-2 there is the prayer for intelligence coupled with prosperity ; for, the latter without the former is dangerous and the former without the latter is often ineffective. Here in this context that particular quality of intelligence is solicited which engenders the union of the finite self with the Infinite Self. Only those persons who are blessed with the right intelligence by which they can wean themselves from the pleasure of useless and harmful talk achieve inner illumination. They alone devote their faculty of speech for receiving and com- municating knowledge of the Supreme. Their children and their disciples also become heroic and noble. The word vidatha is accepted in the sense of knowledge by Bhattabhaskara and in the sense of worship by Sayana. The longer version has the reading nuda- mānā in the place of jușamānā which is evidently an old emendation made in order to make the sense agree with duruktān-duruktān nudamānā (pushing aside all profitless talk)-and to avoid duplication of juşamāņa.]

त्वया जुष्ट ऋषिर्भवति देवि त्वया ब्रह्मांगतश्रीरुत त्वयी। त्वया जुष्टश्चितं विन्दते वसु सा नौ जुषस्व द्रविणेन मेधे ॥२ ॥

268 MAHĀNĀRĀYAŅOPANIȘAD हे देवि त्वया जुष्टः अनुगहीतः पुरुषः ऋषिः द्रष्टा अथवा मन्त्रद्रष्टा भवति। त्वया जुष्टः पुरुषः ब्रह्मा ब्राह्मणः भवति अथवा ब्रह्मत्वं लभते। उत अपि च त्वया जुष्टः आगतश्रीः प्रातसंपत् भवति, चित्रं विविधं वसु धनं लभते च। हे मेधे तादृशी त्वं द्रविणेन अस्मभ्यं देयेन प्रशस्तेन धनेन सह नः अस्मान् जुषस्व अनुगहाण। हे देवि O goddess त्वया by thee जुष्टः favoured ऋषिः a seer भवति becomes. त्वया by thee (जुष्टः favoured) ब्रह्म brahmana (भवति becomes). उत further त्वया by thee (जुष्टः favoured) आगतश्री: possessing wealth (भवति becomes), त्वया by thee जुष्टः favoured चित्रम् manifold, attractive वसु wealth विन्दते obtains, सा such मेधे O goddess of intellect नः us द्रविणेन with wealth जुषस्व favour. 2. O goddess of intellect, favoured by thee, one becomes a seer; one becomes a brāhmaņa or a knower of Brahman. Favoured by thee one becomes also possessed of riches. Favoured by thee one obtains manifold wealth. Being such, O goddess of intellect, delight in us and confer on us wealth. [The reading dravino na in the place of aravinena has no merit as it would give sense only by taking the word dravina arbitrarily to stand for one who possesses dravina. Brahma in the second pada may mean a brahmana, Hiranyagarbha or the Supreme.]

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द्विचत्वारिंशोऽनुवाक: SECTION FORTY-TWO मेधां मु इन्द्रौ ददातु मेघां देवी सरेखती। मेघां में अश्विनातुभावाधत्तां पु्ष्करस्रजौ ॥। १ ॥ मे मह्यं इन्द्रः मेधां ददातु, सरस्वती देवी च। पुष्करस्जौ सरोजमाला- युक्तौ उभौ अश्विनौ मे मेधां आधत्तां उत्पादयताम् । मे to me इन्द्रः Indra मेधाम् intelligence ददातु grant, देवी goddess सरस्वती Sarasvati मेधाम् intelligence (ददातु grant). पुष्करस्रजौ decked with lotus garlands उभौ both अश्विनौ As'vins मे for me मेधाम् intelligence आधत्ताम् generate. 1. May Indra grant me intelligence. May goddess Sarasvatī grant me intelligence. May the two Asvins wearing garlands of lotus flowers engender in me intelligence. अप्सरास च या मेघा गन्धर्वेंरषुं च यन्मने: । दैवी मेधा सरस्वती मा मौं मेधा सुरभिर्जुषता५ खाहौ ॥२॥ या च मेधा अप्सरस्सु वर्तते, या च गन्धर्वेंषु मनः मननसामर्थ्यरूपेण अथवा धैर्यरूपेण वर्तते, या च सरस्वती वेदशास्त्ररूपा दैवी देवेषु वर्तमाना स्थिता अस्ति, शोभनख्यातिः सर्वकामदुघा सा मेधा मां सेवताम् ॥ या that which च and मेधा intelligence अप्सरासु (अप्सरस्सु) in celestial women यत् which मनः mental power or courage च and गन्धर्वेषु in celestial minstrels

270 MAHĀNĀRĀYAŅOPANIȘAD

सरस्वती comprising Vedic lore दैवी belonging to Gods मेघा intelligence सुरभि: fragrant सा that मेघा intelligence माम् me जुषताम् favour. स्वाहा hail.

2. Hail! May that intelligence favour me -that which is possessed by Apsaras (celestial women) that which is the mental power in Gandharvas (celestial minstrels) that intelli- gence expressed as the divine Vedic lore and that intelligence which spreads like fragrance.

[These two stanzas form another prayer for the grant of intelligence. They are found in the Rgveda- khila IV. 8.2-3 in the following form: मेधां मे वरुणो राजा मेघां देवी सरस्वती। मेधां मे अश्विनौ देवावाधत्तां पुष्करस्रजा ॥ या मेधाप्सरस्सु गन्धर्वेषु च यन्मनः । दैवी या मानुषी मेधा सा मामाविशतादिह ॥ The word Sarasvati in the second verse is substituted by manusyajā in the shorter version which implies intelligence of men. Svāhā ending the stanza in the longer version is omitted in the shorter version. The reading daivim in the longer version in the place of daivi is confusing.]

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आ मीं मेघा सुरभिर्विश्वरूंपा हिरण्यवर्णा जगती जगम्या। ऊजस्वती परयंसा पिन्वमाना सा मीं मेधा सुप्रतीका जुषताम् ॥१॥

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सुरभि: विश्वरूपा सर्ववस्तुनिरूपणकुशला हिरण्यवर्णा हितरमणीयस्व- भावा अथवा प्रकाशमानाक्षरा जगती सर्वत्र अविच्छेदेन वर्तमाना जगम्या पुरुषार्थकामैः प्राप्तुं योग्या ऊर्जस्वती सरस्वती पयसा क्षीरादिना मां पिन्वमाना सिञ्चन्ती सा मेधा आ आगत्य सुप्रतीका शोभनोपक्रमा भूत्वा मां जुषतां सदा सेवताम्। मय्येव सदा तिष्ठतु ।

(या which) मेधा intelligence सुरभि: fragrant विश्व- रूपा capable of examining all हिरण्यवर्णा possessing shining letters, wholesome and attractive जगती con- tinuously present GTPTT she who is fit to be sought again and again (by those who seek values of life) ऊर्जस्वती possessing flavour, strength पयसा by milk माम् me पिन्वमाना nourishing सा that मेधा intelligence सुप्रतीका with a joyful face, good start आ (आगत्य) having come (to me) माम् me जुषताम् favour.

1. May that goddess of intelligence come to me with a joyful face and favour me-That goddess of intelligence who is pervasive like fragrance, who is capable of examining all objects, who possesses golden letters in the shape of the syllables of the Vedas (or who is wholesome and charming), who is continu- ously present, who is fit to be resorted to by the seekers of the values of life again and again, who possesses flavour and strength and who nourishes me with milk and other wealth.

272 MAHĀNĀRĀYAŅOPANIȘAD

[This again is another prayer for intelligence. The reading jusantam in the longer version replacing jușatām is perhaps an ancient error perpetuated by tradition-bound scribes.]

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मर्यि मेघां मर्थि प्रजां मय्युननिस्तेजों दधातु। मर्यि मेवां मर्थि प्रजां मयीन्द्र इन्द्रियं दधातु। मयि मेवां म्यि प्रुजां मयि सूर्यो भ्राजौ दधातु ॥ १ ॥

अभनि: मयि मेघां, मयि अच्छिन्नसन्तति, मयि ब्रह्मवर्चसं च निदधातु। इन्द्रः मयि मेधां, मथि अच्छिन्नसन्ततिं, मयि वीर्यपुष्टिं च निदधातु। सूर्य: मयि मेघां, मयि अच्छिन्नसन्तति, मयि शत्रुभयकरं प्रतापं च निदधातु॥

1. May Agni render in me intelligence, continuity of progeny and splendour born of Vedic study. May Indra render in me intelli- gence, continuity of progeny and virility. May Sūrya render in me intelligence, continuity of progeny and prowess that strikes fear in the hearts of enemies.

[This again is another prayer quoted here from Taittirīyasamhitā III. 3. 1. 5 addressed to the three deities, Agni, Indra and Sürya, entreating them for intelligence, progeny, virility and prowess. This

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mantra is also found as Taittiriyaranyaka IV. 42. 13. This is not recorded in the shorter version.]

पश्चचत्वारिंशोऽनुवाक: SECTION FORTY-FIVE

अपैतु मृन्युरमृतं न आर्गन्वैवम्वतो नो अभयं कृणोतु । पुर्ण वनस्पतैरिवाभि नेः शीयता रयिः सर्चतां नुः शचीपति:॥१॥

मृत्युः अपैतु दूरीभवतु, नः अस्मान् प्रति अमृतं मोक्ष: आगन् आगच्छतु। वैवस्वतः यमः अस्माकं अभयं मरणभीतिराहित्यं कृणोतु करेतु। नः अस्मत्संबन्धि पापं वनस्पते: पर्णमिव अभितः शोयतां नश्यतु। शचीपतिः शक्तियुक्तं रयिः ऐश्वर्य नः अस्माकं सचतां प्राप्नोतु॥

मृत्यु: death अपैतु turn away. नः to us अमृतम् Im- mortality आगन् let come. वैवस्वतः Vaivasvata Yama नः for us अभयम् safety कृणोतु let make. न: related to us (पापम् sin) वनस्पते: of a tree पर्णम् leaf इव like अभि around शीयताम् be destroyed. शचीपति: possessing strength रथि: wealth नः us सचताम् reach.

1. May death depart from us. May Immor- tality come to us. May Vaivasvata Yama grant us safety. May the sins of us be destroyed like the seared leaves of a tree. May the strength- giving wealth come to us.

[This stanza occurs at Taittirīyabrāhmana III. 7. 14. There Sayana interprets the second part 18

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thus :- Just as the seared leaf easily falls from the tree so let wealth come to us easily. Let Indra be pleased with us .- This mantra contains a prayer for Immortality, purity, safety and wealth. It is not found in the shorter version.]

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परें मृत्यो अनुपरेहि पन्थां यस्ते स्व इतरो देवयानौत्। चक्षुष्मते शृण्वते तै ब्रवीमि मा नेः प्रजाशीरिषो मोत वीरान्॥१॥ हे मृत्यो देवमार्गात् इतर: यः तव स्वभूतः पन्था अस्ति तं परं अन्यं पन्थानं अनुपरेहि पुनरावृत्तिरहितो गच्छ। चक्षुष्मते साधुदर्शिने श्रोत्रवते अस्मद्विज्ञप्तीनां श्रोले च तुभ्यं मां दृष्टा मत्तः श्रुत्वा च मत्प्रार्थनां सफली- कर्तु एवं प्रार्थये-नः अस्मकं प्रजाः हिंसाविघयं मा कुरु। उत अपि च अस्मत्संबन्धिनः वीरान् मा विनाशय। परागमनेन रक्ष ।। हे मृत्यो O Death देवयानात् than the path of gods इतर: other य: that which ते thy स्व: own (अस्ति is) परम् other पन्थाम् (पन्थानम्) path अनुपरेहि go back. चक्षुष्मत capable of seeing शृण्वत capable of hearing ते to thee ब्रवीमि I say, नः our प्रजा: progeny मा not रीरिष: destroy. उत and वीरान् heroes मा not (रीरिष: destroy). 1. O Death, go back by thy own path which is other than that of the gods. I entreat thee who art capable of seeing me and listening to

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me: Do not destroy our progeny. Do not strike down our heroes.

[This stanza is originally found at Rgveda X. 18. 1. Atharvaveda XII. 2. 21 reads एव for स्व and the fourth pada as इहेमे वीरा बहवो भवन्तु। Taittiriyabrahmana III. 7. 14 and Taittirīyāraņyaka III. 15. 5 read as in the text here. The longer version quotes the passage here as a supplication to Death for com- passion.]

SECTION FORTY-SEVEN वातं प्राणं मनसान्वारभामहे प्रजापति यो भुवनस्य गोपाः । स नौ मृत्योस्त्रीयतां पात्वयहैसो ज्योग्जीवा जरामंशीमहि ॥१॥ यः प्रजापतिः भुवनस्य गोपाः प्रपञ्चस्य रक्षकः तं प्रजापति, वातं देह- बाह्यस्थितवायुरूपं प्राणं प्राणिशरीरान्तर्गतप्राणरूपं प्रजापतिं, अहं मनसा भक्तियुक्तेन अन्वारभामहे अनुक्रमेण परिगह्लामि प्रार्थयामि। सः एवं- भूत: परमात्मा नः अस्मान् अप मृत्योः त्रायताम् अंहसः पापेभ्यः च रक्षतु। ज्योग्जीवाः चिरंजीविन: उज्जवलजीविनः सन्तः वयं जरां वार्धकाव- स्थां अशीमहि प्राम्नुयाम ।। य: he who भुवनस्य of the universe गोपा: protector (तम् him) वातम् externally active as wind प्राणम् inter- nally active as breath प्रजापतिमू the Lord of creatures

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मनसा heartily अन्वारभामहे we pray. सः he नः us मृत्यो: from death त्रायताम् may guard. अंहस: from sins पातु may protect. ज्योग्जीवा: living long, brilliantly जराम् old age अशीमहि may we attain.

1. We heartily supplicate to the Lord of creatures who is the protector of the universe and who is active within us as life-breath and outside us as the blowing wind. May He guard us from death and protect us from sin. May we live brilliantly upto our old age.

[This is a prayer to the Supreme Being expressing the desire for long and brilliant life, taken from Taittirīyabrāhmaņa III. 7. 7. Āpastambasrauta- sūtra X. 8. 9 refers to the same mantra as the one used for Pūrņāhuti. The shorter version omits it.]

अष्टचत्वारिंशोऽनुवाक: SECTION FORTY-EIGHT

अमुत्रभूयादध यद्यमस्य बृहस्पते अभिशन्तेरमुंश्चः । प्रत्यौहनामुश्चिनां मृत्युर्मस्मद्देव्ानामझ्ने भिषजा शर्चीभिः ॥१॥

हे बृहस्पते यमस्य अर्थात् यमात् यत् भयं अस्ति तस्मात् अभिशस्ते: लोकापवादात् च मां अमुञ्चः मोचय। अथ अमुत्रभूयात् परलोकगमनाद् अपि मां मोचय। हे अग्ने देवानां भिषजौ अश्विनौ अस्मत्सकाशात् शचीभि: कर्मभि: मृत्युं प्रत्यौहतां निवर्तयताम् ।।

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हे बृहस्पते O Supreme Lord यमस्य of Death यत् which (भयम् fear तस्मात् from that) अभिशस्ते: from accusation अमुञ्च: (for मोचय) release. अध (अथ) then अमुत्रभूयात् being in the next world (अपि मोचय also release). हे अ्े 0 Agni देवानाम् of Gods भिषजौ the physicians अश्विनौ the two As'vins अस्मत् from us शचीभि: by powers of work मृत्युम् death प्रत्योहताम् chase away.

1. O thou Supreme Being, release me from the fear of Yama and accusation of people and the necessity of being in the yonder world. O Agni, may the two divine physicians, the Asvins, chase away from us death by virtue of the powers of religious work.

[This stanza is found only in the longer version and so Bhattbhāskara and Sāyaņa have no comment here. I trace the locus in quo of the passage to Vājasaneyisamhitā XXVII. 9 and Atharvaveda VII. 53. 1. Apastambasrautasūtra 16. 7. 5 also mentions it. The reading asmat is found in the above two places and in some printed editions of this work. But it is substituted by asmāt in others. The former reading is adopted here. The translation is based on Mahi- dhara who takes Brhaspati here for Agni.]

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हरि५ हरन्तमर्नुंयन्ति देवा विश्वम्येशानं वृषभं मंतीनाम्। ब्रह्मसरूपमतुं मेदमागादर्यनं मा विरवधीर्विकमस्व ॥ १ ॥

278 MAHĀNĀRĀYAŅOPANIȘAD विश्वस्य स्वामिनं मतीनां मननीयानां देवानां मव्ये वृषभं श्रेष्ठत्वेन नियन्तारं हरन्तं आयुष: अवसाने सर्वसंहारकरं हरिं देवा: अनुयन्ति अनुगच्छन्ति। ब्रह्मसरूपं ब्रह्मसमानं इदं प्रत्यक्षत्वेन अधीयमानं अयनं वेदप्रकाशितं मोक्षमार्गे मा अनु आगात् मां अन्वागच्छतु। मा विवधी: मा हिंसय। विक्रमस्व दातुमुद्यमं कुरु॥ विश्वस्य of the universe ईशानम् lord मतीनाम् of intellects वृषभम् leader हरन्तम् absorbing at the time of dissolu- tion हरिम् Hari, the Supreme Lord देवा: Gods अनुयन्ति follow (as servants). ब्रह्मसरूपम् equalling Brahman इदम् this अयनम् path मा me अनु आगात् come. मा not विवधो: destroy. विक्रमस्व make effort. 1. Like servants gods follow Hari who is the Lord of the universe, who leads all thoughts as the foremost leader and who absorbs into Himself the universe at the time of dissolu- tion (or who destroys the sins of devotees). May this path to liberation taught in the Vedas having the same form as Brahman open itself to me. Deprive not me of that. Strive to secure it for me. [This passage is quoted in the longer version from the Taittirīyāranyaka III. 15. 1. The Pāramātmi- kopanişad refers to it as a glorification of Vişnu. The thought conveyed by the second half is explained by Sāyaņa in his Commentary of Taittirīyāranyaka as follows: अस्मिन् कर्मणि समानरूपं अनुकूलं इद मन्त्रजातं यजमान

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मामनुलक्ष्य आगात्। अतः हे मृत्यो अयनं मदीयं मार्ग मा विनाशय । 'In this sacrificial act of mine may the mantras be favourable to me. Pleased by the hymn recited by me, O Death, do not obstruct my path.' Sāyaņa takes the word hari in the sense of Death.]

पञ्चाशोऽनुवाक: SECTION FIFTY शल्कैर ग्निमिन्धान उभौ लोकौ संनेमुहम्। उभयोर्लोकयोऋध्वारति मृत्युं तराम्यहम् ॥ १ ॥ हे भगवन्, शल्कैः काष्ठलेशैः, शुष्ककाष्ठैः, अमनिं इन्धानः प्रज्वालयन् अहं उभौ लोकौ इहपरलोकौ कर्मफलत्वेन सनें संजयेयं प्राप्तुयाम्। उभौ अपि लोकौ ऋध्वा समृद्धो भूत्वा अहं मृत्युं अतिशयेन तरामि॥ शल्कैः with chips of wood अग्निम् consecrated fire इन्धान: kindling अहम् I उभौ both लोकौ worlds सनेम् attain. उभयो: (उभौ) both लोकयो: (लोकौ) worlds ऋष्वा having attained अहम् I मृत्युम् death अतितरामि go beyond. 1. Kindling the consecrated fire with chips of wood (in order to offer oblations during worship) may I attain both the worlds. Having attained the prosperity of this world and the next I shall cross over death. [In the Taittirīyabrāhmaņa Sāyaņa interprets S'alka as small pieces of wood. This mantra occurs at

280 MAHĀNĀRĀYAŅOPANIȘAD

Taittirīyabrāhmaņa 1. 2. 1. 5 and Āpastambasrauta- sūtra 5. 8. 4. It contains a prayer for Immortality after the enjoyment of this world and the next procured through the performance of Vedic rites in the fire. This prayer represents the vows taken by the Yajamāna. Immediately preceding this mantra the institutor of the sacrifice resolves: अनृतात् सत्यमुपैमि, मानुषाद्दैवमुपैमि, देवीं वाचं यच्छामि-From falsity I rise to truth, from human conduct I enter divine conduct; I restrict my speech to divine purpose. Falsity here is dissenting from the fire worship and restric- tion of speech implies speaking Sanskrit only.]

एकपश्चाशोऽनुवाक: SECTION FIFTY-ONE

मा छिंदो मृत्यो मा वंधीर्मा मे बलं विवृहो मा प्रमोषीः । प्रजां मा मे रीरिष आयुरुग्र नृचक्षसं त्वा हुविषा विधेम ॥१॥

हे उग्र मृत्यो मदोयाङ्गस्य कस्यापि छेदं मा कुरु, अथवा अस्मत्कर्मानु- छ्ठानं मा छिदः विच्छेदय। मा वधीः । मे बलं मा विवृहः नाशय। अस्म- दभिलषितं मा प्रमोषी: चौर्येण मा अपहर। मे प्रजां आयुः च मा रीरिष: हिंसय। तदर्थ नृचक्षसं प्राणिनां पुण्यपापपरीक्षार्थ दत्तदृष्टिं अथवा मनुष्येषु प्रख्यातं त्वां हविषा विधेम परिचरेम ॥

उग्र fierce मृत्यो O Death मा not छिद: cut off. मा not वधी: slay. मे my बलम् strength मा not विवृह: cripple. मा not प्रमोषी: deprive. मे my प्रजाम् offspring आयु: span

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of life मा not रीरिष: hurt. नृचक्षसम् with eyes fixed on men त्वा thee हविषा with oblation विधेम we serve.

1. O fierce Death, do not cut off my life. Do not injure (my interest). Do not cripple my strength. Do not subject me to deprivation. Do not hurt my progeny and life. I shall serve thee with oblations; for, thou art vigilant over the deeds of men.

[This again is a quotation from Taittirīyāranyaka III. 15. 2 containing supplications to Death entreat- ing him to keep away from harm to oneself, one's progeny and possessions. The inescapable eyes of Death are ever fixed on mortals whose condition on the earth depends upon their own deeds as assessed by Death.]

द्विपश्चाशोऽनुवाक: SECTION FIFTY-TWO

मा नौ मुहान्तमुत मा नौ अर्भकं मा नु उक्षन्तमुत मा ने उक्षितम्। मा नौ वधीः पितरं मोत मातरं प्रिया मा नस्तुनुवो रुद्र रीरिषः ॥। १ ॥

हे रुद्र अस्माकं मध्ये महान्तं वृद्धं पूज्यं वा मा हिंसीः । अपि च अस्माकं बालं मा हिंसी: । तथा अस्माकं मध्ये उक्षन्तं सेक्तारं मध्यवयस्कं

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युवानं मा वधीः। अपि च अस्माकं उक्षितं गर्भरूपेण जायासु निषिक्तं अपत्यं मा वधीः । अस्माकं पितरं मा वधीः। अपि च अस्माकं जननीं मा वधीः । अस्माकं स्नेहविषयाणि शरीराणि मा रीरिष: हिंसय । हे रुद्र O Rudra नः our महान्तम् the elder मा not वधी: injure. उत and नः our अर्भकम् child मा not न: our उक्षन्तम् the adult capable of procreation मा not नः our उक्षितम् foetus in the womb उत and नः our पितरम् father उत and नः our मातरम् mother प्रिया: dear नः our तनुवः bodies मा not रीरिष: hurt. 1. O Rudra, injure not our elders, our children, our adults capable of procreation, the foetus we have laid in the mother's womb and our father and mother. Do not hurt our dear selves.

[This mantra and the next one are Rgveda 1. 14. 7 and 8 respectively. They contain a vivid and touch- ing prayer addressed by disconsolate men to Rudra who rules over destruction in its various aspects. Nothing strikes greater terror into the hearts of men than the deprivation by Death of their own kith and kin and bringing to the end their own existence by the cold hands of Death. The negative particle mā is repeated again and again; so also the possessive pronoun nah connected with every noun denoting objects and persons of interest. The repetition of these makes the passage a vivid record of deep feeling. This mantra occurs in the Atharvaveda also, where

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mahantam is replaced by vahantam meaning one who is capable of conveying a burden, a carrier. At Vājasaneyisamhitā XVI. 15 Uvața points out that the mention of father apart from elders in general is indicative of greater respect due to him.]

त्रिपश्चाशोऽनुवाक: SECTION FIFTY-THREE मा नस्तोके तनेये मा न आयुषि मा नो गोषु मा नो अश्वेषु रीरिषः । वीरान्मा नौ रुद्र भामिनो वंधी- र्हविष्मन्तो नमसा विधेम ते । १ ।। हे रुद्र नः तोके पुत्रे तनये तस्य पुत्रे च मा रीरिः। अस्माकं आयुषि अर्थात् अस्मत्सम्बन्धिषु पुत्रपौत्रव्यतिरिक्तेषु मनुष्येषु मा रीरिष:। अस्मत्सम्बन्धिषु गोषु मा रीरिषः । अस्माकं अश्वेषु मा रीरिषः । भामित: कुद्धः सन् अस्माकं वीरान् शौर्योपेतान् मा वधीः हिंसी:। वयं हविर्युक्ताः सन्त: सर्वदैव तव इज्यां नमसा प्रणामेन सह विधेम कुर्याम ॥ हे रुद्र O Rudra नः our तोके in respect of son नः our तनये in respect of grandson नः our आयुषि in respect of man न: our गोषु in respect of cattle नः our अश्वेषु in respect of horses मा not रीरिष: hurt. नः our वीरान् heroes भामित: angry मा not वघी: slay. हविष्मन्त: those who offer oblations नमसा with reverence त thee विधेम we serve.

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1. O Rudra do not hurt us in respect of our children, our grandchildren, other men belonging to us, our cattle and our horses. Do not hurt in anger our heroes. We shall serve thee with oblations and reverence.

[The thoughts contained in this stanza are a con- tinuation of those in the previous one. Sāyaņa in the Rgvedabhāsya interprets toka as son, tanaya as grandson and ayus as other men connected with the person who addresses this prayer. The Vaja- saneyisamhita XVI. 16 has the same stanza, but reads in the place of namasa vidhema te the variant sadam id tvā havāmahe (i.e. Finding no otber help we always call upon thee for propitiation).]

चतुष्पश्चाशोनुवाक: SECTION FIFTY-FOUR

प्रजांपते न त्वदेतान्यन्यो विश्वा जातानि परि ता बभूव । यत्कांमास्ते जुहुमस्तन्नो अस्तु वयश्स्याम पतयो रयीणाम्॥१॥

हे प्रजापते ब्रह्मन्, विश्वानि एतानि इदानीं वर्तमानानि जातानि उत्पन्नानि त्वत् त्वत्त: अन्यः न, अर्थात् त्वमेव प्रपञ्चरूपेण वर्तसे। ता तानि सृष्टानि त्वत्त: अन्यः कः अपि परितो व्याप्तुं परिभवितुं न समर्थः । त्वदितर: सृष्टिसंहारयो: अशक्तः । येन फलकामेन युक्ता: सन्तः वयं त्वां जुहुमः तत् फलं अस्माकं अस्तु सिध्यतु। वयं रयीणां धनानां विद्यावि- नयादिभोग्यसम्पदां अधिपतयः स्याम ॥

SECTION FIFTY-FOUR 285

प्रजापते O Lord एतानि these विश्वा (विश्वानि) all जातानि what is generated त्वत् from you अन्य: another न not. ता (तानि) they न not परिबभूव surpass. यत्कामा: with whatever desire त to thee जुहुम: we offer oblations तत् that नः for us अस्तु be. वयम् we रयीणाम् of wealth पतय: lords स्याम be.

1. O Prajäpati, all that is born is not differ- ent from Thee. Thou art before them and after also (when they are reabsorbed into Thee). The created beings cannot surpass Thee. With what- ever desire we offer oblations to Thee may that be fulfilled. May we become lords of riches.

[This is the last stanza of the famous Hiranyagar- bhasūkta (Rgveda X. 122. 10) and it appears also at Taittirīyasamhitā III. 2. 5 and Taittirīyabrāhmaņa II. 8. 1. 6. Statements such as प्रजापतिर्वा इदमेक अग्र आसीत् नान्यत् किश्चित् and प्रजापतिः सविता भूत्वा लोकानसृजत् in other parts of the Taittirīyasamhitā and Taittirīya- brähmaņa make the idea given here sufficiently clear. The transcendence and immanence of the Supreme are emphasised in the first hemistich. The second hemistich expresses the wish of the worshipper for the fulfilment of his desires and attainment of wealth through divine favour. It is customary to employ this verse for recital during the ceremonial feeding of brāhmanas with specially prepared food, and similar other functions.]

286 MAHĀNĀRĀYAŅOPANIȘAD पञ्चपश्चाशोऽनुवाक: SECTION FIFTY-FIVE स्वुस्तिदा विशस्पतिर्वृत्रहा विमृधो वृशी। वृषेन्द्रः पुर एतु नः स्वस्तिदा अंभयङ्करः ॥ १ ॥ [For translation etc. see Section 1, stanza 42. p. 65.]

षट्पश्चाशोऽनुवाक: SECTION FIFTY-SIX त्रयम्बकं यजामहे सुगन्धि पुष्टिवर्धैनम्। उर्वारुकमिव बन्धनान्मुत्योर्मुक्षीय मामृनाँत् ॥१॥ सुगन्धि दिव्यगन्धोपेतं मर्त्यधर्महीनं पुष्टिवर्धनं त्र्यम्बकं यजामहे पूजयामः। रुद्रप्रसादात् बन्धनात् उर्वारुकफलमिव स्वयं मृत्योः अपमृत्योः संसारमृत्योः च अनायासेन मुक्षीय-वयं मुक्ता: भूयास्म। स्वर्गरूपात् मुक्तिरूत् च अमृतात् मा मुक्षीय वियुक्ता: मा भूयास्म ॥ सुगन्धिम् fragrant पुष्टिवर्धनम् increasingly nourishing त्र्यंबकम् the three-eyed Lord यजामहे we worship. बन्ध- नात् from the stalk उर्वारुकम् cucumber इव like मृत्यो: from death मुक्षीय may we slip off, get freedom. अमृतात् from immortality मा not (मुक्षोय may we be separated). 1. We worship the three-eyed Lord who is fragrant and who increasingly nourishes the devotees. Worshipping Him may we easily slip

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off from death just as the ripe cucumber easily separates itself from the binding stalk. May we be never separated from Immortality. [This is a cherished mantra prescribed for japa by all seekers after the purusartha-s (four ends of life), and chiefly by those who aspire after liberation from the round of birth and death. The Supreme is here meditated upon as the giver and increaser of well- being and progress in physical and spiritual excel- lences. The adjective sugandhi qualifying God implies that divine grace becomes perceptible, from a distance like fragrance, to persons who are given to piety and adoration of God. The example of cucumber gives us the concrete impression how a spiritually and physi- cally mature person naturally and easily gets free- dom from the bondages of existence in the world either at the dawn of knowledge or at the close of a well-spent life. This mantra is originally found at Vājasaneyisamhitā III. 6. In commenting on this passage Mahīdhara states that celestial fragrance of the Lord is suggestive of all His Divine excellences. Death implies also mundane existence. In the Samhitā context this mantra is prescribed for re- petition by the Yajamāna who circumambulates the Ahavanīya Fire after piling it. After him, his virgin relatives also do the same; but they repeat the mantra replacing पुष्टिवर्धनम् by पतिदेवनम्-meaning giver of a proper husband. The meaning of the stanza with this change will be: Like the cucumber may we be

288 MAHĀNĀRĀYAŅOPANIȘAD

separated from parents and brothers at marriage and never separated from the husband.]

सप्तपश्चाशोऽनुवाक: SECTION FIFTY-SEVEN

ये ते सहस्रंमयुतं पाशा मृत्यो मत्यीय हन्तवे। तान् युज्ञस्यं मायया सर्वानवंयजामहे ॥ १ ॥

हे मृत्यो, मर्त्याय हन्तवे प्राणिनां हननाय ते तव ये सहसत्रं अयुतं पाशाः सन्ति तान् सर्वान् यज्ञस्य मायया शक्त्या अवयजामहे निवारयामः ॥

हे मृत्यो O Death, मर्त्याय (मर्त्यम्) man हन्तवे (हन्तुम्) to slay त belonging to you ये those सहस्रम् thousand अयुतम् ten thousand पाशा: snares तान् them सर्वान् all यज्ञस्य of worship मायया by power अवयजामहे we remove.

1. O Death, those thousand and ten thou- sand snares which thou hast laid for slaying man, all of them we remove by the power of our deeds of worship.

[The word death is used in different connected senses. Its most concrete shape is the termination of physical existence marked by stoppage of breath, consciousness and bodily functions. The force that brings about this is personified as Death. The duration of life on this earth is determined by the

SECTION FIFTY-EIGHT 289

merits and demerits accruing from a man's deeds. This is the view of the scriptures. The god of Death adjudges each person according to his deserts and limits the duration of his life on the earth. Evil thoughts and deeds, errors of passion and tempera- ment, sickness and suffering-all these are snares laid by Death to entrap unwary man. Further, ignor- ance, carelessness, remissness, insatiable craving and harmful propensities are also listed among the army of Death. S'iva, the auspicious God, is described as the greatest yogin; for, he has overcome the army of Death. Therefore He, the Auspicious Lord, is called Antakantaka. For the devotees of God, the way to escape from the meshes of Death, said above, lies in the power of worshipping Him-the performance of prescribed duties to God properly and in the right spirit. This is perhaps what is implied by the phrase yajñasya māyayā or by the power of worship.]

अष्टपश्चाशोऽनुवाक: SECTION FIFTY-EIGHT

मृत्यवे स्वाहां मृत्यवे स्वाही ॥ १ ॥

येन प्राणिनः म्रियन्ते तस्मै मृत्युरूपाय सकृत् गहीतं इदं आज्यं सुहुतं अस्तु ॥

1. Hail! may this be an oblation made to Mrtyu, the maker of death. 19

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[Repetition of the same formula twice implies that two separate oblations are made to the deity in the consecrated fire, with a view to destroy all the sins connected with the person who makes the offering.]

एकोनपष्टितमोऽनुवाक: SECTION FIFTY-NINE

देवकंतस्यैनसोऽवयर्जनमसि स्वाही। मनुष्यंकृतस्यैनं- सोऽवयर्जंनमसि स्वाहीं। पितृक्वंतस्यैनसोऽवयजंनमसि स्वाहीं। आत्मकृंतस्यैनंसोऽवयर्जनमसि स्वाहां। अन्यक्ृंतस्यैनंसोऽवय- जनमसि स्वाही। अस्मत्कृंतस्यैनंसोऽवयर्जंनमसि स्वाही। यदिवा च नक्तं चैनंश्रकृम तस्यावयर्जनमसि सवाही। यत्स्वु- पन्तश्च जाग्रंतश्चैनंश्रकुम त्त्यावयजंनमसि स्वाहा। यत्सुषुंश्र जाग्रंतश्रैनंश्रकुम तर्स्यावयर्जंनमसि सवाही। यद्विद्वाए सश्चावि- द्वाए सव्चचैनंश्रकुम तस्यवयर्जनमसि खवाहीं। एनस एनसोऽवय- जनमंसि स्वाहा ॥ १ ॥

हे आज्य अथवा हे अने, त्वं देवकृतस्य एनसः देवानुद्दिश्य क्रिय- माणेषु कर्मसु आपतितस्य पापस्य अवयजनं विनाशकः असि, इदममनये सुहुतमस्तु। मनुष्यकृतस्य मनुष्यसंबन्धेन कृतस्य आनृशंस्यादिरूपस्य ; पितृकृतस्य पैतृकेषु कर्मसु सञ्जातस्य अंगवैकल्यादिरूपस्य ; आत्मकृतस्य आत्मना कृतस्य प्रतिषिद्धचिन्तादिरूपस्य; अन्यकृतस्य स्वसंबन्धिना

SECTION FIFTY-NINE 291

अन्येन कृतस्य ; अस्मत्कृतस्य स्ववर्गकृतस्य च पापस्य ; निवारकः असि इति प्रत्येकं सम्बध्यते। दिवा नक्तं च यत् पापं कृतवन्तः स्म तस्य निवारक: असि। स्वप्नावस्थायां जाग्रदवस्थायां च यत् पापं कृतवन्तः स्म तस्य निवारक: असि। सुषुप्त्यवस्थामनुभवन्तः सन्तः जागरूकाः सन्तः च यत् पापं कृतवन्तः स्म तस्य निवारकः असि। विद्वांस: अविद्वांस: च अर्थात् ज्ञानपूर्वकमज्ञानपूर्वकं च यत् पापं कृतवन्तः स्म तस्य निवारक: असि। एनस: एनस: यावन्ति पापानि तावतां सर्वेषां अथवा एनस्विनः पुरुषात् तत्संसर्गेण यत् पापं जातं तस्य निवारकः असि ॥

1. O Agni, thou art the remover of the offences we have committed against gods. Hail ! Thou art the remover of the offences we have committed against men. Hail! Thou art the remover of the offences we have committed against departed ancestors. Hail ! Thou art the remover of the offences we have committed to ourselves. Hail! Thou art the remover of the offences committed by others connected with us. Hail! Thou art the remover of the offences committed by our relatives. Hail! Thou art the remover of the offences committed during day and night. Hail! Thou art the remover of the offences committed in the state of dream and waking. Hail! Thou art the remover of the offences we have committed in the state of deep sleep and waking. Hail! Thou art the remover of the offences committed consciously and unconsciously. Hail! Thou art the remover of

292 MAHĀNĀRĀYAŅOPANIȘAD

the offences committed by contact with those who are sinners. Hail !

[Like the formulas given in Sections 3, 4, 5 and 47 these eleven formulas ending with svāhā are also employed for offering oblations into the consecrat- ed fire meditating upon the Supreme Being in order to remove by means of sacrifice all the sins including those enumerated here. Broadly speaking a human being is liable to offend others and himself in various relations-whether he be conscious of it or not, or whether he is engaged in usual waking activities, or dreaming or sleeping. Flaws in the acts of worship done towards gods and departed ancestors constitute sin against them. One may sin against oneself by voluntarily indulging in unworthy thoughts and deeds. Each person is not only responsible for his own sins of omission and commission, but also for the sins of other persons who belong to him, or with whom he has relationship through blood, or over whose actions he can have legitimate control. He may further offend his own neighbours by harsh words and anti-social deeds. Even the company of a sinner is a source of sin. All these are enumerated here to kindle a person's moral consciousness and to goad him towards purity and perfection. Waking state has been mentioned twice by including it in two formulas with a view to indicate that in the waking condition there is possibility of committing more sins and so one should be specially on one's guard

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about it. The formulas 1, 2, 3, 4, 10 and 11 are from the Vajasaneyisamhitā VIII. 13.]

षष्टितमोऽनुवाक:ः SECTION SIXTY

यर्द्वो देवाश्चकुम जिह्रया गुरु मनसो वा प्रयुंती देवहेडनम्। अरांवा यो नौ अभि दुंच्छुनायते तस्मिन् तदेनों वसवो निर्धेतन् स्वाहाँ ॥ १ ॥

हे वसवः वासयितार: देवाः, जिह्वया वाचा मनसः अर्थात् मनसा वा प्रयुती: प्रयुत्या प्रयोगेण गुरु महान् देवक्रोधन यद् एनः युष्माकं वयं चक्ृम कृतवन्तः यः अस्मच्छत्रः अरावा आगमनवान् भूत्वा दुच्छुनायते शत्रवदाचरति उद्गेजयति वा तस्मिन् पापकारिणि निधेतन निधेहि। तदर्थ इदमाज्यं सुहुतमस्तु॥

वसव: 0 Vasus देवा: O Gods जिह्वया by tongue मनसः of mind प्रयुती (प्रयुत्या) by action वा or यत् that which गुरु serious देवहेडनम् offending of gods व: to you चक्कम we have done तत् that एन: sin यः who नः अभि to us अरावा approaching दुच्छुनायते acts evilly तस्मिन् in him निधेतन place. स्वाहा hail.

1. O Gods, O Vasus, that serious god- offending sin which we have committed by our tongues, by our understanding, and by our actions, place that in those who come near and act in an evil way towards us. Hail !

294 MAHĀNĀRĀYANOPANIȘAD

[This mantra originating in Rgveda X. 37. 12 is also referred to at Asvalayanasrautasūtra VI. 12. 3. The rendering made here is based on the com- mentary of Sayana on the Rgveda passage mentioned. Ducchuna is also a mischief-making demon. Often devotees forget that the various gods are but aspects or attributes of the one God and try to compare their relative greatness. In this respect the tongue sins against gods. So Vāyu, the moving god, is entreated to take away the sin thus committed. This is how the passage is interpreted by the anony- mous commentator who takes arāvā yo as arā vāyo. The padapatha shows splitting thus is wrong.]

एकषष्टितमोऽनुवाक: SECTION SIXTY-ONE

कामोऽकार्षीन्नमो नमः । कामोऽकार्षीत्काम: करोति नाहं करोमि काम: कर्ता नाहं कर्ता कार्मः कारयिता नाह कारयिता एष ते काम कामाय स्वाहा ॥ १ ॥ देवताभ्यः पुनः पुनः नमस्कारः अस्तु। यत् मया कृतं तत् कामः अकार्षीत्। काम एव तदकार्षीत्। नाहं करोमि, कामः करोति। नाहं कर्ता, काम एव कर्ता। नाहं कारयिता, काम एव कारयिता भवति। हे काम, पापनिवर्तनार्थ एषः ते आज्यभागः । कमनीयविग्रहाय तुभ्यं इदं सुहुतमस्तु ॥

नमः नमः salutations (to the gods). काम: Desire अकार्षीत् did. काम: Desire अकार्षीत् did. काम: Desire

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करोति is doing; अहम् I न not करोमि do. काम: Desire कर्ता agent; न not अहम् I कर्ता agent. काम: Desire कारयिता the causer of the action; न not अहम् I कारयिता causer of the action. काम O Desire, त to thee कामाय who is attractive in form एष: this (oblation). स्वाहा hail.

1. Salutations to the gods. Desire perform- ed the act. Desire did the act. Desire is doing the act, not I. Desire is the agent, not I. Desire causes the doer to act, not I. O Desire, fascinating in form, let this oblation be offered to thee. Hail !

[Desire is personified as a deity in the Vedas. The Nasadīyasukta announces that Kama or God's Will in the form of desire to create the world existed at a time when this universe did not come into being. The Manusmrti II. 4 points out that whatever activity is found in a creature, all that is the movement of desire-यद्यद्वि कुरुते जन्तुः तत्तत् कामस्य चेष्टितम्। In the Bhagavadgītā chapter XIII it is pointed out that iccha (desire), pleasure, pain and the rest are the attributes of the ksetra (psycho-physical being) and that the ksetrajna (Spirit or Self) is eternally pure, simple and divine. The traditional codes declare that the five universal elements, the resident deities and one's own heart witness the thoughts and actions of a man even though they are concealed from his neighbour. A worshipper is represented here as offering repeated salutations to the gods who

296 MAHĀNĀRĀYAŅOPANIȘAD

witness the inside of all men and arraign them to the bar of divine justice. He pleads not guilty and deposes that he, the Self in man, did not do any act, is not doing anything, is not an agent, or an abettor ; desire, charming to all in appearance, is the agent that did acts and is doing them. Finally in order to propitiate the deity of Desire, so that the worshipper may be left in his pure nature, as a result of the withdrawal of all harmful desires, an oblation is offered into the consecrated fire. The efficiency of a religion depends upon the total and undistracted service which a Society constituted for its ministry is capable of rendering. Priests and monks are therefore left free to serve the community without entering the arena of economic competition. They subsist on voluntary subscriptions and serve God and man by gaining and disseminating knowledge. The hereditary priesthood and the monastic orders were therefore permitted to receive gifts. The Vedas contain descriptions of Dātā (giver of gifts) and Pratigrahītā (acceptor of gifts). A person of outstanding moral and spiritual merits alone can accept free gifts without damage to his spiritual vitality. Even such, according to Manu IV. 186, must not covet, for covetousness destroys spiritual brilliance. Pratigraha is, therefore, a sin and its baneful effect on a person's moral conscience is mitigated only by disclaiming all self-interest. In Taittirīyabrāhmaņa. II. 2. 5 it is stated that Kāma (God's prompting) is at the base of all cosmic

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activities. It is responsible for the giving and accept- ance of gifts. The Pure Self is not affected by that. God, it is that gives and God it is who receives. The passage is significant : क इदं कस्मा अदादित्याह। प्रजापतिरवैं कः। सः प्रजापतये ददाति। कामः कामायेत्याह। कामेन हि ददाति। कामेन प्रतिगृह्णाति। कामो दाता कामः प्रतिग्रहीतेत्याह। कामो हि दाता। कामः प्रतिग्रहीता। काम समुद्रमाविशेत्याह। समुद्र इव हि कामः । नेव हि कामस्यान्तोऽस्ति। न समुद्रस्य । It is concluded that a person who accepts daksiņa with this attitude, a true knower, is not hurt by the act of acceptance of gifts. In interpreting the third stanza of Nāsadīyasūkta in Taittirīyabrāhmaņa II. 4. 1, Sāyaņa states that Kāma in this context means īswvarakāma.]

द्विषष्टितमोऽनुवाक: SECTION SIXTY-TWO

मन्युरकार्षीन्नमो नमः। मन्युरकार्षीन्मन्यु: करोति नाहं करोमि मन्युः कर्ता नाहं कर्ता मन्युः कारयिता नाहं कारयिता एष ते मन्यो मर्न्यवे स्वाहा ॥ १ ॥

देवताभ्यः पुनः पुनः नमस्कारः अस्तु। यत् मया कृतं तत् मन्युः कोपाभिमानिनी देवता अकार्षीत्। मन्यु: एव तदकार्षीत्। नाहं करोमि, मन्यु: करोति। नाहं कर्ता, मन्युः कर्ता। नाहं कारथिता, मन्युरेव कारयिता भवति। हे मन्यो पापनिवर्तनार्थ एष ते आज्यभागः । मन्यवे तुभ्यं इदं सुहुतमस्तु ॥

298 MAHĀNĀRĀYAŅOPANIȘAD

1. Salutations to the gods. Anger performed the act. Anger did the act. Anger is doing the act; not I. Anger is the agent; not I. Anger causes the doer to act; not I. O Anger, let this oblation be offered to thee. Hail !

[In many contexts in the Vedas the term Manyu is appropriately rendered by modern scholars as the longing fervour. According to Sāyana, Manyu is rage to- wards the enemy, internal or external. In Taittiriya- brāhmana II. 4. 1 Manyu is eulogised as Bhaga and Varuņa and also supplicated not to damage Tapas by intrusion. Since the term occurs here in connection with Kama, it is translated as anger personified ; for obstructed desire is the source of anger. All those cravings, instincts, propensities, inclinations, desires and needs that express themselves continually in the thoughts and behaviour of men are referred to by the word Kama ; and so obstruction of Kama in any form evokes responses in the shape of rage or anger which supply the motive force for a wider area of thought and activity covered by human behaviour. Thus anger or dvesa is another trait of the physical and psychological equipment of man from which his true Self stands aloof. Penitent man weeps for his sins and ascribes to desire and anger the sins that are committed by him. See also Bhagavadgītā II. 62-68 and III. 37-43 for further elucidation of this matter. The word-by-word meaning is omitted in this and other Sections below for reasons cited on page 117.]

SECTION SIXTY-THREE 299

त्रिषष्टितमोऽनुवाक: SECTION SIXTY-THREE

तिलाञ्जुहोमि सरसान् सपिष्टान् गन्धार मम चित्ते रमन्तु स्वाहा ॥ १ ॥ गावो हिरण्यं धनमन्नपानय सर्वेषाए श्रियै स्वाहा ॥ २ ॥ श्रियं च लस्मि च पुष्टिं च कीति चानुण्यताम्। ब्राह्मण्यं बहुपुत्रताम्। श्रद्धामेधे प्रजाः संददातु स्वाहा ॥३॥

हे गन्धार उत्तमसौरभ्ययुक्त परमात्मन्, अहं भवते सरसान् सपिष्टान् तिलान् जुहोमि। भवदोयाः गुणाः मम चित्ते रमन्ताम्। इदं हवि: सुहुतमस्तु। भवत्प्रसादात् गाव: हिरण्यं धनं अन्नपानं इत्यादिकं मम सिद्धयतु। सवेंषां मत्प्रार्थितानामर्थानां श्रियै च इदं हविः सुहुतमस्तु। श्रियं च लक्ष्मीं च शरीरादिपुष्टिं च धर्मप्रसूतां कीर्ति च देवर्षिपितृणां ऋणशोधनसाभर्थ्य च ब्रह्मणि साधुत्वं च बहुपुत्रतां च शास्त्रगुरुवाक्येषु श्रद्धां च ग्रहणधारणपटुत्वं च प्रजाश्च मह्यं परमात्मा ददातु। स्वाहा ॥

1. O Supreme Being, I offer oblations of tasty tila (Sesamum indicum) seeds mixed with some flour, into the consecrated fire; may my mind delight in the attributes of the Supreme. Hail! 2. O God, through Thy grace, may I obtain cattle, gold, wealth, food and drink, and all desired objects and beauty and prosperity; for that this oblation be offered to Thee. Hail ! 3. May God grant me royal prosperity, the bliss of freedom, health, noble repute, capacity to pay off the debts to gods, departed souls anp

300 MAHĀNĀRĀYAŅOPANIȘAD

sages, the qualities of an ideal brahmana, many sons, faith, intelligence and grandsons. May this oblation be offered for that. Hail !

[The sequel of this Upanisad, according to tradi- tion, deals with the principal and auxiliary ceremonies connected with the last order of Vedic life known as Sannyasa. A candidate competent for Sannyāsa has to perform various subsidiary rites before he is rendered fit to perform the final act. These preli- minary acts are meant for effacing all the past sins. By the performance of appropriate rituals beginning with Bhūtasamskāra and ending in Ājyasamskāra laid down in the Grhyasutras one's religious fitness is enhanced. This section contains three formulas for offering three oblations in the fire; the substance for the offering is Sesamum seeds. The word Gandhara is declared by the commentator to be an epithet of the Supreme. The seeds selected for offering are sarasa (with flavour) and sapista (mixed with some variety of flour). The last two formulas contain a prayer for other items such as, wealth consisting of cattle, food and drink, and other coveted objects ; as also faith, purity and other mental virtues. A person who has enjoyed the possessions of this world and performed the religious duties that can be discharged only with the help of worldly possessions is made fit for Sannyasa through dispassion for the fruits of this world and the next. This is implied by the oblations described here in connection with the Sannyāsa rites.]

SECTION SIXTY-FOUR 301

चतुःषष्टितमोऽनुवाक: SECTION SIXTY-FOUR

तिला: कृष्णास्तिलाः श्वेतास्तिलाः सौम्या वशानुगाः । तिला: पुनन्तु मे पापुं यत्किचिद् दुरितं मैयि स्वाहा ॥ १ ॥

हे परमात्मन्, भवदाज्ञया कृष्णा: तिलाः श्वेताः तिलाः सौम्याः तिलाः वशानुगा: तिलाः मम यत् पापं अस्ति मयि यत् किंचित् दुरितं अस्ति तत् सर्व पुनन्तु। तदर्थ इदं हवि: सुहुतमस्तु ॥

2. O Lord, through Thy grace, may these black Sesamum seeds, white Sesamum seeds, healthful Sesamum seeds and own Sesamum seeds cleanse whatever sin there is connected with me or whatever wrong there is in me. For that I offer oblations. Hail!

[The substance of offering into the consecrated fire here again is quantities of Sesamum seeds which are sometimes black and sometimes white. They are called saumya (healthful) because good variety of these seeds do not cause any illness. They are called vasanuga (owned by one at pleasure) because they are acquired by purchase giving the price in cash from one's own lawful earnings and not got by arbitrary seizure or theft. Through the grace of the Supreme, even lifeless grains can purify a man.]

चोरस्यान्नं नंवश्राद्धं ब्रह्महा गुंरुतुल्पगः । गोस्तेयए सुंरापानं भ्रूणहत्या तिला शान्तिए शमर्यंन्तु स्वाहा॥।२।

302 MAHĀNĀRĀYAŅOPANIȘAD

चोरात् प्राप्तस्य अन्नस्य भोजनं एकोद्दिष्टादिनवश्राद्वान्नभोजनं ब्रह्म- हत्या गुरुतल्पगमनं गोस्तेयं सुरापानं भ्रूणहत्या एवमादोनि पापानि तिला: शमयन्तु। मम शान्ति प्रथच्छन्तु। स्वाहा ॥ 2. May the Sesamum seeds offered remove my sins, such as partaking of the food sup- plied by theft, dining at a place where food is served in connection with the funeral rites of a single recently departed soul, slaying of a brahmana, outraging the preceptor's honour, foetus. cattle-lifting, drink and slaying a hero or a May I have peace. Hail! [The aim of the worshipper here is to remove all the sins connected with him by a propitiatory act. Since these are formulas made use of by different worshippers at different places and times, it is im- possible to suppose that each one confesses that he has committed all the sins names of which are catalogued here. They are mentioned to indicate that what is aimed at is complete taintlessness- elimination and expiation of the sins mentioned here in whomsoever they may exist. Each man is responsi- ble not only for his own flaws and defects but also for those of the whole community of which he is an individual. In fact no individual can reach a moral level in all respects far higher than that of the group to which he belongs.]

श्रीश्र लक्ष्मीश्च पृष्टीश्च कीर्ति चानुण्यताम्। ब्रह्मण्यं बंहुपुत्रताम्। श्रद्धामेधे प्रज्ञा तु जातवेदः संददांतु स्वाहा ॥ ३ ॥

SECTION SIXTY-FIVE 303

[For translation etc. of this passage see Section 63 formula 3 which contains the same passage with little alteration. Praja in that passage is here re- placed by prajñā tu. The resemblance being so close and the sense and the purpose of the passage being the same it is not separately dealt with here. The prayer here is addressed to Jatavedas, the all- knowing Supreme invoked in fire. Section 44 to 64 found in the longer version are not in the shorter version accepted by Bhattabhāskara and Sāyaņa.]

पश्चषष्टितमोऽनुवाक: SECTION SIXTY-FIVE

प्राणापानव्यानोदानसमाना में शुध्यन्तां ज्योतिरहं विरजा विपाप्मा र्भूयासए स्व्ाही॥ १ ॥

अनेन आज्यहोमेन मम प्राणादिपञ्चवायवः शुद्धाः भवन्तु। ततः अहं विपाप्मा परिपन्थिभूतैः पापैः विरहितः विरजाः पापहेतुना रजोगुणेनापि वियुक्त: सन् परब्रह्मरूपं ज्योतिः भूयासम्। तदर्थ इदं आज्यं सुहुतमस्तु॥ मे mine प्राणापानव्यानोदानसमाना: the in-breath, the out- breath, the diffused breath, the up-breath, and the middle breath शुध्यन्ताम् be purified. विपाप्मा freed from sins विरजा: freed from passions अहम् I ज्योति: the Light of the Supreme भूयासम् I pray I become स्वाहा hail.

1. By this oblation may my in-breath, out- breath, diffused breath, up-breath and middle

304 MAHĀNĀRĀYANOPANIȘAD

breath become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecreated fire. Hail !

7W शुध्यन्तां ज्योतिरहं विरजां विपाप्मा भूंगस स्वाहा ॥२॥

अनेन आज्यहोमेन मम पञ्चेन्द्रियाणि बुद्धिमनसी संकल्पाकूती रेतश्र शुद्धा: भवन्तु। (शेषं पूर्ववत् ।)

2. By this oblation may my speech, mind, sight, hearing, taste, smell, seed, intellect, inten- tion and aim become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail !

त्वक्चर्ममांमरुधिरमेदोमज्जास्नायवोड्थीनि में शुध्यन्तां ज्योतिरहं विरजी विपाष्मा मुयासए स्वाहौ ॥ ३ ॥ अनेन आज्यहोमेन मम स्थूलदेहगता: त्वक्-चर्म-मांस-रुधिर-मेदो-मज्जा- स्नायु-अस्थिरूपाः सप्धातवः शुद्धाः भवन्तु। (शेषं पूर्ववत्।)

SECTION SIXTY-FIVE 305

3. By this oblation may my seven bodily ingredients-outer and inner skin, flesh, blood, fat, marrow, sinew and bone-become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be offered into the consecrated fire. Hail! शिर:पाणिपादपार्वपृष्ठोरुदर जङ्गाशिश्नोपस्थपायवो में शुध्य- न्तां ज्योतिरहं विग्जा विपाप्मा भूयासए स्वाही।४ ॥ अनेन आज्यहोमेन मम शिर :- पाणि-पाद-पार्श्व-पृष्ठ-ऊरु-उदर-जङ्गा- शिश्ष-उपस्थ-पायुरूपाः स्थूलशरीरावयवाः शुद्धाः भवन्तु ॥ (शेषं पूर्ववत् ।) 4. By this oblation may the limbs and the parts of my body comprised by the head, hands, feet, sides, back, thighs, belly, shanks, the generative organ, the middle part of the body (or the male and female generative organs) and the anus become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be offered into the consecrated fire. Hail! उत्तिष्ठ पुरुष हरिन पिंगल लोहिताक्षि देहि देहि ददा- पयिना में शुध्य तां ज्योतिरहं विरजा विपाप्मा भूयास स्वाहाँ॥ ५ ॥ 20

306 MAHĀNĀRĀYAŅOPANIȘAD

हे हरित पिंगल लोहिताक्ष पुरुष उत्तिष्ठ मदनुग्रहार्थ उद्युक्तो भव। देहि देहि पुनः पुनः मह्यं शुद्धिं प्रयच्छ। मम ददापयिता अतिशयेन शोधकः अथवा आचार्यमुखात् तत्त्वज्ञानस्य दाता भव। ज्ञानोत्पत्त्यर्थ मदोयाः चित्तवृत्तयः शुद्धाः भवन्तु ॥ (शेषं पूर्ववत्।)

5. O thou Divine Person, who is dark blue and brown and who is red in eyes make haste to favour me. Grant me more and more purity. Be a grantor of knowledge and purity to me through the medium of my preceptor. May my thoughts become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be offered into the consecrated fire. Hail !

[The five formulas given above are employed for recitation at the time of offering oblations of clarified butter into the properly consecrated fire by a person who is about to embrace the vows of Sannyasa. They are believed to have the efficacy of bringing about spiritual purity, or the regeneration of the internal and the external man. They are used in connection with some other rites also meant to signalise a person's initiation into a new way of life. The concluding part of all these mantras form a uniform pattern expressing the longing on the part of the aspirant to become divine-by freeing himself from all blemishes of body and mind. The word retas in

SECTION SIXTY-FIVE 307

the second formula, meaning sperm, implies here the procreative power in man. Two words tvak and carman in the third formula are not overlapping because they denote outer and inner skin. The word snayu may denote tendon, muscle or sinew. In the fourth formula sismna and upastha appear side by side. The former word denotes the male organ of generation and the latter that of the female. This may imply that the pronouncer of the formula may belong to one or the other sex. The second word may also imply the middle part of the body merely. The last forumla of the Section is an address to the Supreme Being by the devotee to grant him purity and knowledge both directly and through the preceptor. Personal description about the colour of the body and the eyes of the Purusa may be compared with such descriptions given in other parts of the Veda. The Supreme Being as Rudra-Mahā- deva is Krsna pingala and the Person in the Sun is elsewhere mentioned as having golden eyes. The term harita is interpreted also as skilled in removing the sorrows of devotees. The word lohitāksi becomes lohitākșa in grammatical Sanskrit. Sāyaņa's reading is हरित लोहित पिंगलाक्षि and the reading accepted by Bhattabhaskara is हरे लोहितपिंगलाक्षि. Whether the reading is hare or harita the meaning given is 'he who is skilled in removing obstacles'. According to Bhattabhāskara lohitapingalākși is one epithet denoting the Person having sun and fire as his eyes. Day and night are then represented by lohita and

308 MAHĀNĀRĀYAŅOPANIȘAD

pingala. Sāyaņa however takes lohita as a separate word denoting the complexion of the body and pingalākșa denoting the colour of the eyes.]

षट्षष्टितमोऽनुवाक: SECTION SIXTY-SIX

पृथिव्यप्तेजोवायुराकाशा में शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भूंयासृभ स्वाहाँ॥ १ ॥

अनेन आज्यहोमेन मम शरीरोपादानकारणानि पृथिव्यतेजोवाय्वाकाश- रूपाणि पञ्चभूतानि शुद्धानि भवन्तु। ततः अहं विपाप्मा परिपन्थिभूतैः पापैः विरहित: विरजाः पापहेतुना रजोगुणेनापि वियुक्त: सन् परब्रह्मरूपं ज्योति: भूयासम्। तदर्थ इदं आज्यं सहुतमस्तु ॥

1. By this oblation may the five constitu- ent elements of my body-earth, water, fire, air and ether-become purified. I pray that I become the Supreme Light, bereft of all ob- structing sins and their cause, the passions in me. For this end may this oblation be offered into the consecrated fire. Hail !

शब्दस्पर्शरूपरसगन्धा में शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भूयासए स्वाहां ॥ २ ॥ अनेन आज्यहोमेन मम शरीरोपादानभूतेषु पञ्चमहाभूतेषु वर्तमानाः शब्दस्पर्शरूपरसगन्धरूपाः गुणाः शुद्धा भवन्तु । (शेषं पूर्ववत् ।)

SECTION SIXTY-SIX° 309

2. By this oblation may the qualities of sound, touch, colour, taste and smell (residing in the above five elements constituting my body) become purified. I pray that I become the Supreme Light, bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be offered into the consecrated fire. Hail !

मनोवाक्कायकर्माणि में शुध्यन्तां ज्योतिरहं विरजां विपाप्मा भूयासर स्वाहा ॥ ३ ॥

अनेन आज्यहोमेन मे मनोवाक्कायैः निष्पादितानि कर्माणि शुद्धानि भवन्तु। (शेषं पूर्ववत् ।)

3. By this oblation may the deeds accom- plished by my mind, speech and body become purified. I pray that I become the Supreme Light, bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be offered into the consecrated fire. Hail!

अव्यक्तमावैरंहक्कारै- रज्योतिरहं विरजां विपाप्मा भूंयासए स्वाहाँ ॥ ४ ॥

हे परमात्मन् भवत्प्रसादात् अहं लोकानां समक्षं अनाविष्कृताभिप्रायैः अहङ्कारै: अर्थात् व्यर्थगवैः विमुक्तः सन् विपाप्मा परिपन्थिभूतैः पापैः विरहितः भूयासम् (शेषं पूर्ववत् ।)

310 MAHĀNĀRĀYAŅOPANIȘAD

4. May I not have any suppressed feelings of egoism. I pray that I become the Supreme Light, bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be offered into the consecrated fire. Hail!

आत्मा में शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भूयास स्वाहाँ ॥ ५ ॥ अनेन आज्यभागेन मे आत्मा शरीरं शुद्धं भवतु। (शेषं पूर्ववत्।) 5. By this oblation may my body become purified. I pray that I become the Supreme Light, bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be offered into the consecrated fire. Hail

अन्तरात्मा में शुध्यन्तां ज्योतिरहं विरजां विपाप्मा भूयासए स्वाहां ॥ ६ ॥ अनेन आज्यभागेन मम अन्तरात्मा अन्तःकरणं शुद्धं भवतु ॥। (शेषं पूर्ववत् ।)

6. By this oblation may my internal organs become purified. I pray that I become the Supreme Light, bereft of all obstructing sins and their cause, the passions in me. For this

SECTION SIXTY-SIX 311

end may this oblation be offered into the con- secrated fire. Hail !

परमात्मा में शुध्यन्तां ज्योतिरहं विरजी विपाप्मा भूयासए स्वाहां॥७ ॥

अनेन आज्यभागेन मम परमात्मा अर्थात् नित्यशुद्धोऽपि मद्रतेन अविद्यादोषेण अप्रतिभानात् अशुद्ध इव पूर्व अधुना स्वात्मत्वेन प्रतिभानात् शुद्धो भवतु। (शेषं पूर्ववत् ।)

7. By this oblation may my Infinite Self become purified. I pray that I become the Supreme Light, bereft of all obstructing sins and their cause, the passions in me. For this end may this oblation be offered into the con- secrated fire. Hail !

[Of these seven formulas excepting the first two, the rest,are not found in the shorter version noticed by Bhattabhaskara and Sayana. Part of the ideas covered by them are presented by the formulas con- tained in the previous Sections and is noted by them. In the fourth formula the predicate is understood as vimuktah (ahamkaraih). In the last three formulas there is no grammatical agreement between subject and predicate, the one being in the singular and the other in the plural. The plural verbs should be, therefore, considered as singular in sense; they have been placed in plural form perhaps following on the

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scent of the previous formulas in which the subject also was in the plural. A prayer for the purity of the Infinite Self (Paramatman) which is the highest con- ception of purity may appear ridiculous at the surface. The real meaning underlying the statement is this : Though Paramatman is the one Reality and Ground of existence, the individual Soul is not cognizant of this fact, because of its accidental impurity. When ignorance and impurity are removed from the indi- vidual self the Supreme shines as its true nature. We see for instance, the sun and the moon made dim and dark during the periods of eclipses and so they appear to us as if they are covered with impurity. After the temporary period of eclipse people say that these luminaries have now become pure. So Para- mātman, the eternally pure, is here spoken of as if impure from the view-point of the ignorant man. One's spiritual purity is no more eclipsed when the removal of his ignorance is complete.] क्षुधे स्वाही। श्ुत्पिपासाय स्वाही। विविट्टचै स्वाही। ऋग्विधानाय स्वाही। कषौतकायु स्वाही। [ओं स्वाहा] ।।८॥ क्षुदधिष्ठानायै देवतायै इदं हविः सुहुतमस्तु। क्षुत्पिपासाधिष्ठानाभ्यां देवताभ्यां इदं हवि: सुहुतमस्तु। व्यापकतमं ब्रह्मतत्त्वमुद्दिश्य इदं हवि: सुहुतमस्तु। ऋचां उत्पादकाय परमात्मने इदं हविः सुहुतमस्तु। कषे नामरूपकर्मात्मके कार्यप्रपञ्चे उत्काय उपकर्तुमुत्सुकाय परमेश्वराय इदं हवि सुहुतमस्तु । [ओं प्रणवप्रतिपाद्य वस्तु भवामि; तदर्थमिदं हविः सुहुतमस्तु ॥]

SECTION SIXTY-SIX 313

8. May this oblation be made to the deity of hunger. Hail! May this oblation be made to the conjoined deities of hunger and thirst. Hail! May this oblation be made to the all- pervasive Supreme. Hail! May this oblation be made to the Supreme who is the ordainer of Rk chants. Hail! May this oblation be made to the Supreme who is interested in his crea- tion. Hail! [I am the Truth expressed by pranava. For the realization of that may this oblation be offered into the consecrated fire. Hail ! [These six short formulas again are employed for the offering of oblations like the preceding ones. Of these the first three formulas are not found in the shorter version and the last one given here is original to the shorter version and so not found in the longer one. For a person who aspires after the realisation of his own spiritual Reality, a complete mastery over his physical needs and propensities is a sine qua non according to the scriptures. The Vivekacūdāmaņi verse 17 says that a person becomes fit for an enquiry into Brahman only when he becomes discriminating, dispassionate, calm, self-controlled and possessing faith and concentration. Patience (titiksā) accord- ing to, ib. verse 25 consists in the acceptance of pain and misery without grief and anxiety for evasion. It is further stated at verse 86 that desiring for

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self-realisation and, at the same time, devoting oneself to the nourishment and enjoyment of one's own body would be like attempting to cross a river using a shark mistaking it for a floating wood. When a person gets himself initiated into the vows of Sannyāsa he makes oblations to the deities of hunger and thirst so that he may no longer be over-powered by them in his new life in which he is firmly settled in the spiritual Truth. Bhattabhāskara reads vivitti in place of vivittyai and gives the following explana- tion: This word is a disguised form of the second person singular of the root ' visl to spread', actually seen as veveddhi. The grammatical form has been transmuted into vivitți for parokșatva (disguise) as the S'ruti chooses to do so. The meaning then is this : O my Self, hitherto cribbed and limited in the fivefold sheaths, expand now by the access of Divine Light and become infinite to attain the Supreme. While Bhattabhāskara takes it as a finite verb Sayana makes it out to be an abstract noun. The form, he says, is in the dative singular of vivisti (the all-pervasive Supreme), duplication of t being account- ed for by the Vedic transformation of s to t. The Brhadāranyakopanişad II. 4. 10 and Brahmasūtra 1. 1. 3 declare that the Vedas are derived from the Supreme and that they are the only source of the knowledge of the Supreme. The term rgvidhana rein- forces this idea. According to the traditional inter- pretation, Sayaņa's reading kaşotka is analysed as kaşa and utka. He supposes that kasa is derived from the

SECTION SIXTY-SIX 315

root 'kas to do' and hence kasa is the deed of the Supreme Lord in the form of the universe and utka as usual denotes here interest. The reading accepted by Bhattabhāskara is ghasotka and he derives the word ghasa from the root 'ghasl to eat'. Here the sa of ghasa is disguised as sa. The sense of the word then is all-consuming-the Supreme who reabsorbs into Himself the whole universe, or who finds pleasure in attracting all creation toward Him- self. The sixth is the mono-syllabic pranava mantra which affirms the identity of the finite self and the Infinite.]

क्षुत्पिपासारमलं ज्येष्ठामलक्ष्मीर्नाशयाम्यहम्। अभूतिमर्समृद्धि च सर्वान्निर्णुद मे पार्प्मांनए स्वाहा ॥९ ॥

हे परमात्मन्, भवत्प्रसादात् क्षुत्पिपासारूपं मलं ज्येष्ठां अलक्ष्मीं अभूति असमृद्धिं च सर्वान् नाशयामि। मे पाप्मानं निर्णुद विनाशय। स्वाहा ॥

क्षुत्पिपासामलम् uncleanness in the shape of hunger and thirst ज्येष्ठाम् misfortune अलक्ष्मीम् adversity अभूतिम् poverty असमृद्धिम् lack of progress च and सर्वान् all अहम् I नाशयामि remove. मे my पाप्मानम् sins, impurities निर्णुद efface. स्वाहा Hail.

9. O Lord, through thy grace I remove from me that uncleanness in the form of hunger and thirst, misfortune and adversity, poverty and lack of progress, and all the like. Efface my sins. Hail!

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[This is found as the sixth stanza of the S'rī Sukta coming in the Rgvedakhila II with slight alteration in the wording. It contains a list of disvalues which a devotee of God seeking puruşārthas must get over through His Grace. The word Laksmi is derived from the root 'laks to mark out' and hence Laksmi represents beauty, prosperity, charm, nobility of character and other graces which agreeably mark out a person, place or event. Values are appreciated against their contraries: beauty against ugliness, prosperity against adversity, and so forth. Therefore Jyestha precedes Lakșmī as night precedes day or as poison heralded the ambrosia when the milky ocean was churned. It is stressed here that a man should make every effort to weed out disvalues and cultivate beauty, prosperity and virtue, through the Grace of God. Such a prayer is not out of place even in the life of a Sannyasin who lives for the welfare of creatures.] अन्नमयप्राणमयमनोमय विज्ञानमयमानन्दमयमात्मा में शुध्यन्तां ज्योतिरहं विरजां विपाप्मा भूंयासभ स्वाही॥१०॥ अनेन आज्यहोमेन मम अन्नमय-प्राणमय-मनोमय-विज्ञानमय-आनन्द- मयरूपा: पञ्चकोशाः शुद्धाः भवन्तु ॥ (शेषं पूर्ववत्।) 10. By this oblation may my five-fold self comprised by the sheaths of food, breath, mind, intelligence and bliss become purified. I pray that I become the Supreme Light bereft of all obstructing sins and their cause, the passions

SECTION SIXTY-SEVEN 317 in me. For this end may this oblation be offered into the consecrated fire. Hail ! [This mantra by its sense goes along with the pre- ceding formulas of oblation. Here such a prayer is made again for attaining the purity of pañcakos'a-s or the five sheaths which nest the finite individual self.]

सप्तषष्टितमोऽनुवाक: SECTION SIXTY-SEVEN अग्नये साही। विश्वैभ्यो देवेभ्यः स्वाही। ध्रुवार्यं भूमाय स्वाही। ध्रुवक्षितये स्वाही। अन्युतक्षितये म्वाही। अग्नयें स्विष्टकृते स्वाही॥ धर्माय स्वाही। अर्धर्मायु खाहा। अद्भचः स्वाही। ओषधिवनस्पुतिभ्यः सवाही। रक्षोदेवजनेभ्यः स्वाही। गृह्याभ्यः सवाही। अवुमानैम्यः खाही। अवुपानेपतिभ्यः स्ाही। सर्वभूनेभ्युः स्वाही। कार्माय स्ाही। अन्तरिक्षायु स्वाही। यदेजति जगति यच्च चेष्टति नाम्नों भागोडयं नाम्ने साहौ। पृथिव्यै साहां। अन्तरिक्षायु स्वाहीं। दिवे स्वाहीं। सूयीयु स्वाहाँ। चन्द्रमसे स्वाहाँ। नक्षंत्रेम्युः स्वाही। इन्द्रायु स्वाही। बृहस्पतये स्वाहीं। प्रजापतये स्वाहां। ब्र्ह्मणे स्वाहाँ। स्वुधा पितृभ्यः स्वाही। नमों रुद्रार्यं पशुप्तये स्वाही।

318 MAHĀNĀRĀYAŅOPANIȘAD

देवेभ्यः स्वाही। पितृभ्यः स्वुधास्तु। भूतेभ्यो नमेः । मनुष्येम्यो हन्ती। प्रजापतये स्वाही। परमेष्ठिने स्व्राहां॥१॥

अगनि:, विश्वेदेवाः, ध्रुवः भूमः, ध्रुवक्षिति:, अच्युतक्षितिः, स्विष्टकृत् अमि: एताम्यः वैश्वदेवदेवताम्यः इदं हविः प्रत्येकं सुहुतमस्तु। धर्मः, अधर्मः, आपः, ओषधिवनस्पतयः, रक्षोदेवजनाः, ग्रह्याः, अवसानाः, अव- सानपतयः, सर्वभूताः, कामः, अन्तरिक्षम्, जगति वृक्षादिरूपेण एजमानः मनुष्यादिरूपेण चेष्टमानः परमात्मनः भागरूपः तत्तन्नामकः पदार्थसमूहः, पृथिवी, अन्तरिक्षम्, द्यौ:, सूर्यः, चन्द्रनाः, नक्षत्राणि, इन्द्रः, बृहस्पतिः, प्रजापतिः, व्रह्मा, पितरः, पशुपतीर्द्रः, देवाः, पितरः, भूतानि, मनुष्याः, प्रजापतिः, परमेष्ठी इत्येतेभ्यः प्रत्येकं हविः सुहुतमस्तु ॥ [The above paragraph contains thirty-six short mantras used in worship and oblation. They are original to the longer version. Of these the first six ending in svaha are employed for offering oblations connected with the Vais'vadeva rite. In this rite the Supreme Being is worshipped 1. as Fire, 2. as the sum total of deities or All-gods, 3. as the permanent plenitude, 4. as the permanent ground, 5. as the unchanging abode, and 6. as the maker of the right sacrifice. A sacrifice rightly offered is called svista. The one made wrongly through inadvertance is called durișta, The deity Fire specially propitiated rectifies the wrong offerings. The Garhapatya Fire is called Svistakrt in the Kalpa works. The words भूम and ध्रुव are omitted in some text and धूमाय स्वाहा is added after ध्रुवक्षिति. In the next list oblations are offered to धर्म :-

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religious duty, अधर्म :- the opposite of it, आप :- waters, ओषधिवनस्पतय :- herbs and trees, रक्षोदेवजना :- demons and gods, ग्रह्या :- household deities, अवसाना :- the deities dwelling in the outskirts of the house, अवसानपतय :- the leaders of such deities, सर्वभूता :- all spirits, or the deities of the five primordial elements, काम :- god of love, अन्तरिक्षम्-wind blowing in the sky, TH-(the Supreme Being is called here nāma because He is expressed by the totality of words in the Veda. Whatever there is in this world moving as insentient [एजति] and whatever that acts as sentient [चेष्टति] all that is नाम or आत्मन्), पृथिवी-earth, अन्तरिक्षम्- spirits dwelling in the sky, दौ :- heaven, सूर्य :- sun, चन्द्रमा :- moon, नक्षत्राणि-asterisms, इन्द्र :- the chief of gods, बृहस्पति :- the preceptor of gods, प्रजापति :- the lord of creatures, ब्रह्मा-the four-faced creator, पितरः -departed ancestors, रुद्रः पशुपति :- Rudra the lord of living beings, देवा :- gods, पितर :- manes, भूता :- a variety of gods, मनुष्या :- men, प्रजापति :- the lord of creatures, and परमेष्ठी-the four-faced creator dwelling in Brahma- loka. Wherever the same deity is repeated twice it is implied that two oblations are given to the same deity. It is stated that the entire universe is but a part of the Supreme-Nāmno bhāgah. In Chāndogya VII. 1. 4, Sanatkumāra advises Nārada to worship Nāma as Brahman. Whenever offerings are made to the manes, the deities and men the terms employed for oblations are svadhā, namah and hanta respectively. These special words of address give them pleasure.

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Gods, like guests, are made happy by sweet words of courtesy. The word pitr denotes two types of superhuman beings-those who are permanent dwellers of the pitrloka and those who are translated to that region from the earth when they depart from the body. The mantras given in this group are used for baliharana or offering worshipful tribute to these deities who form the body of the Supreme. So even irreligious demons, trees and plants find a place in it.]

यथा कूंपः शतधारः सहस्रंधारो अक्षितः । एवा में अस्तु धान्यए सृहस्त्रंधारमर्क्षितम् ॥ धनधान्यै स्वाह॥

यथा शतसंख्याकाभि: सहस्रसंख्याकाभिश्र प्रस्वणरूपाभि: जलधाराभि: कूप: अव्युदासो अक्षय्यश्च भवति एवं मम सहस्रधारं अक्षितम् धान्यं अस्तु। तदर्थ इदं हवि: धनधानीनामिकायै देवतायै सुहुतमस्तु ॥ यथा just as शतधार: having a hundred springs सहस्त्र- धार: having a thousand springs अक्षित: perennial कूपः well (भवति becomes) एवा (एवम्) analogously अक्षितम् inexhaustible सहस्रधारम् having a thousand sources of continuous supply धान्यम् grain मे for me अस्तु let be. धनधान्य to Dhanadhani स्वाहा hail !

2. Just as a perennial well is supplied with water by hundreds and thousands of springs, so may I have an inexhaustible supply of grain from a thousand sources. For that end, I offer oblations to the wealth-holding deity. Hail !

SECTION SIXTY-SEVEN 321

[This mantra in the longer version is an invoca- tion addressed to the Supreme through the deity Dhanadhanī, the supplier of man's subsistence. There is a whole group of passages in the Taittiriya- samhita laying down food rules and praising Anna- devata. Life depends upon food. So nothing is more fundamental than the supply of food which sustains life. On this there is this ancient verse : धर्मार्थकाम- मोक्षाणां प्राणाः संस्थितिहेतवः । तान् निन्नता किं न हतं रक्षता किं न रक्षितम्॥ The Taittiriyopanisad III. 8. 9 also empha- sises the necessity of acquiring much food througb the worship of Annabrahman and sharing it with the needy.]

ये भूनाः प्रच्रन्ति दिवानक्तं बर्लिमिच्छन्तो विदय प्रेष्या:। तभ्यो बुलि पुंष्टिकार्मो हरामि मयि पृष्टि पृष्टिपतिर्द्धतु साही॥ ३ ॥

ये वितुदस्य श्मशानवासिन: भगवतः कालामिरूपस्य प्रेष्याः भृत्याः भूता: बलिं इच्छन्तः नक्तंदिवं प्रचरन्ति तेभ्यः पुष्टिकामः सन् अहं बलिं अन्नरूपं हरामि भूमौ निक्षिपामि। पुष्टिपतिः पोषणाधिपतिः मथि पुष्टिं स्थापयतु। स्वाहा ॥

ये those वितुदस्य of (Rudra) who causes pain प्रेष्या: servants भूता: spirits बलिम् tribute इच्छन्त: desiring दिवानक्तम् day and night प्रचरन्ति moves about तभ्य: for them पुष्टिकाम: intending prosperity अहम् I बलिम् offering 21

322 MAHĀNĀRĀYAŅOPANIȘAD

(in the form of food) हरामि present. पुष्टिपति: the lord of prosperity मयि in me पुष्टिम् prosperity दधातु place. स्वाहा hail.

3. With the intention of acquiring pros- perity, I present offering of food to those spirits who are the servants of Rudra (dwelling in the cremation ground) causing pain to creatures by death and bereavement, and who wander about day and night in search of tribute. May the lord of prosperity grant me all prosperity. Hail !

[The Rudranuvaka of the Yajurveda speaks of the various forms of Rudra dwelling in the sky, on the earth, in the firmament, as leaders of creatures, as agencies that hurt men through food and wander about with weapons. Wind, rain and other causes of destruction are also attributed to these agents of Rudra. This prayer here is, therefore, addressed to Rudra, after proper offerings to his destructive emis- saries, so that the obstacles in the way to the attain- ment of prosperity are removed through his grace. The word vituda comes from the root tud to prick or to pierce; and so vituda here is kālāgnirudra who pierces the creatures with various kinds of sorrows caused by the acts of Nature-various diseases, pesti- lence, inclemencies of weather and climate. Accord- ing to the lot of each one, the creatures are exposed to them.]

SECTION SIXTY-EIGHT 323

अष्टषष्टितमोऽनुवाक: SECTION SIXTY-EIGHT औ तद्ब्रुह्म। औ तद्वायुः। औ तदात्मा। औ तत्सत्यम्। औ तत्सवैम्। औ तत्पुरोर्नमः ॥ १ ॥ प्रणवप्रतिपाद्यं तत् ब्रह्मतत्त्वं सर्ववेदान्तप्रसिद्धम्। सर्वक्रियोपादानं तदेव सूत्रात्मा हिरण्यगर्भः वायुः। आत्मा जीवः अपि तत्। तदेव पर- मार्थसत्यम्। तदेव सर्व चराचरात्मकं जगत्। तदेव पुरः पुराणि स्थूल- सूक्ष्मकारणशरीराणि। तादृशाय ब्रह्मणे नमः अस्तु। अथवा पुरो: बलबतः प्रपञ्चस्य नामरूपविकल्पहेतुः, अथवा पुरो: महतः देवस्य नमः प्रह्वीभावः प्रपञ्चोन्मेषहेतुः पराशक्तिः । सापि तदेव परं ब्रह्म ॥ 1. Om that is Brahman. Om that is Vāyu. Om that is the finite self. Om that is the Supreme Truth. Om that is all. Om that is the multitude of citadels (the bodies of crea- tures). Salutations to Him. [Here, in the longer version, this formula and the immediately succeeding one are given for japa to be performed in order to remove all one's sins. In the shorter version this formula is given as a substitute for Gāyatrī together with its subsidiaries given for mental repetition when a person performs prāņā- yāma. Both Bhațțabhāskara and Sāyaņa explain the mantra adopting two philosophical view-points. The syllable Om commencing each phrase an- nounces that the passage is meant for magnifying

324 MAHĀNĀRĀYAŅOPANIȘAD

Paramatman, and also for emphasising His all-per- vasive and all-inclusive nature. According to Bhatta- bhaskara, Brahma here stands for expanding Prakrti which is but a mode of Brahman; Vayu stands for the power of the Supreme perceptible as universal movement; Atman for the individual self ; and the word Sarva stresses the omnific nature of the Sup- reme. He takes the term puru in the sense of great or strong and explains namah as namana or trans- formation; and so the phrase puror namah is explained as the transformation of the universe into the shape which is powerful-or as the transformation of the Supreme Reality as Paras'akti into the form of the universe. Sāyaņa interprets Vāyu as Hiraņyagarbha or Sutratman embodying the power of knowledge and activity inherent in the universe ; and atman as the individual soul-both being derived from the Sup- reme. He accepts the reading puro namah and ex- plains purah as the nominative plural of pūh mean- ing a walled city to which the gross and subtle body of creatures are often compared in the scriptures. In the view of Sayana, three alternative measures of breath are used in the act of pranayama according to the breathing capacity of individual aspirants. The text is printed here as found in the longer and shorter versions. I have given the transla- tion based on Sayana whose commentary reads purah namah which is supported by only one manuscript of the text used by the Anandas'rama edition.]

SECTION SIXTY-EIGHT 325 ओं अन्तश्ररर्ति भूतेषु गुहायां विश्वमूर्तिषु। त्वं यज्ञस्त्वं वषट्कारस्त्वमिन्द्रस्त्व५ रुद्रस्त्वं विष्णुस्त्वं ब्रह्म त्वें प्रजापतिः। त्वं तंदापु आपो ज्योती रसोऽमृतं ब्रह्म भूर्मुवः सुवरोम् ।।२॥ तादृशं ब्रह्म भूतेषु प्राणिषु विश्वमूर्तिषु विविधशरीरेषु गुहायां हृदयान्तर्भागे चरति वर्तते। हे परमात्मन् तादृश: त्वं यज्ञः, त्वं वषट्कारः, त्वं इन्द्र:, त्वं रुद्रः, त्वं विष्णुः, त्वं ब्रह्म, ववं प्रजापतिः, त्वं तत् प्रसिद्धं वस्तु, त्वमेवापः नदीगतं जलं, त्वमेवाप: ससुद्रगतं जलं, त्वमेव सूर्यादि- ज्योति:, त्वमेव मधुरादिरसः, त्वमेव अमृतं, त्वमेव ब्रह्म वेदराशि:, त्वमेव भूर्भुव: सुवः तैलोक्यं, त्वमेव प्रणववाच्यं शब्दब्रह्म ।। 2. That Supreme Being moves inside the heart of created beings possessing manifold forms. O Supreme, Thou art the sacrifice, Thou art the expression Vasat, Thou art Indra, Thou art Rudra, Thou art Brahma, Thou art Prajapati, Thou art That, Thou art the water in the rivers and the ocean, Thou art the sun, Thou art flavour, Thou art ambrosia, Thou art the body of the Vedas, Thou art the threefold world and Thou art Om. [The first line here announces that the Supreme described above is hidden in the hearts of all created beings, in the various shapes and the fauna and flora of the world. In the next, the worshipper directly addresses the Supreme and exclaims, Thou art the sacrifice etc. Words like vaşat, svāhā, svadhā, and

326 MAHĀNĀRĀYAŅOPANIȘAD

hanta are employed, as specified before, while making offerings to gods, manes and men. Great gods like Brahmā, Vișņu and S'iva, the progenitor of mankind, sacrifices and formulas of offering, water and light, and other facts of the world are indiscriminately col- lected here and asserted to be one with the Supreme. The worshipper thereby thinks that there is noth- ing other than the Supreme and that everything has its value derived from the Supreme. According to Sayana, the mantra beginning with Om antas carati is employed for the contemplative worship of the Supreme after gayatrī-visarjana connected with the twilight-devotion.]

एकोनसप्ततितमोऽनुवाक: SECTION SIXTY-NINE

श्रद्धायों प्राणे निर्विष्टोऽमृतें जुहोमि। श्रद्धायामपाने निर्विष्टोऽमृतं जुहोमि। श्रद्धायां व्याने निर्विष्टोऽमृतं जुहोमि। श्रद्धारयामुदाने निर्विष्टोऽमृतें जुहोमि। श्रद्धाया समाने निर्विष्टोऽमृतं जुहोमि। ब्रह्मणि म आत्मामृंतत्वायं ॥ १ ॥ श्रुतौ श्रुतिप्रतिपादितेषु पदार्थेषु च विश्वासातिशयः श्रद्धा; तया श्रद्धया युक्त: सन् अहं प्राणनामके वायुविशेषे निविष्टः आदरयुक्त: अथवा तत्स्थित्यै यतमानः अमृतभूतं इदं हविः जुहोमि, आत्मज्योतिषि प्रक्षिपामि, तच्च हविः प्राणदेवताये सुहुतमस्तु। ऊर्ध्ववृत्तिः प्राणः । अवाग्वृत्तिः अपानः । विष्वग्वृत्तिः व्यानः । शब्दकारी उदानः ।

SECTION SIXTY-NINE 327

सर्वोगेषु अशितपीतादेः समीकर्ता समानः। अमृतं स्वाद्वन्नं अथवा अमरणहेतुकं ब्रह्म। एताभि: पञ्चभि: आहुतिभि: अमृतत्वाय मोक्षाय मे आत्मा जीव: ब्रह्मणि एकीभवतु ॥

1. Firm in my religious faith, I offer this oblation of ambrosia into prana with reverence. Firm in my religious faith, I offer this oblation of ambrosia into apana with reverence. Firm. in my religious faith, I offer this oblation of ambrosia into vyana with reverence. Firm in my religious faith, I offer this oblation of am- brosia into udāna with reverence. Firm in my religious faith, I offer this oblation of ambrosia into samāna with reverence. By these obla- tions may my Self be united with the Supreme, so that I may attain Immortality.

[Agnihotra is a primary and fundamental rite during the performance of which oblations to the Supreme are offered in the consecrated fire. This rite is usually performed in the external fire in which the Supreme is invoked. At the commencement of dinner a similar worship is offered into the Divine Fire Vais'vānara, dwelling within man and manifesting It- self through thefivefold breath. Thisis called Prāņāgni- hotra and there is an Upanisad entirely devoted to the description of it, by the same name. Every twice- born religious aspirant, before he lays hand on the food which is set before him, ceremoniously purifies it,

328 MAHĀNĀRĀYANOPANIȘAD

reverences it and parcels, with his thumb and two other fingers variously combined, a small quantity of it five times and places in the mouth mentally re- peating each one of these formulas. Finally he prays that he might be united to the Supreme by this act of devotion. Thus the food-seeking instinct is given a direction to God before it is satisfied in the natural way. Life is maintained by the various vital activ- ities in the body subsumed under the five-fold prāna which is a manifestation of the Supreme on the physical plane. These offerings are, therefore, really made to God within. Therefore it is amrtahoma which implies not only introduction of tasty food into the mouth but also a symbolic offering of the finite self into the Infinite Supreme Brahman. This is stressed by the concluding words. The text given above is that of the longer version. The shorter version noticed by Bhattabhāskara and Sāyaņa omits the word sraddhayam commencing each formula and adds प्राणाय स्वाहा, अपानाय स्वाहा, व्यानाय स्वाहा, उदानाय स्वाहा, and समानाय स्वाहा, respectively, immediately after the verb juhomi in each formula.]

अमृतोपस्तरंणमपति ॥ २ ॥

हे पीयमानोदक त्वं अमृतोपस्तरणं-यत्र अमृतं अन्नं ब्रह्म सीदति तदास्तरणं असि ॥

2. O water, thou art the spread out seat of Annabrahman, the immortal food.

SECTION SIXTY-NINE 329

[This formula is repeated and a small quantity of water is sipped before one starts eating. Any- thing which one considers precious or valuable is placed in a container and covered. Here the small quantity of water taken in is supposed to be an upastarana or seat on which subsequent morsels are placed. In the shorter version this short mantra is placed before the Prāņāhuti mantra (Section 69) ; and that is the place to which it properly belongs. For, after sipping the water oblations are offered. Details of this practice and the philosophical significance of it are given at Chāndogyopanișad V. 2. 2.]

श्रद्धायां प्राणे निर्विष्टोऽमृत जुहोमि। शिवो मो विशाप्रंदा- हाय। प्राणाय साहाँ॥ श्रद्धार्यामपाने निरविष्टोऽमृते जुहोमि। शिवो मां विशाप्रंदाहाय। अपानाय साही॥ श्रद्धायों व्याने निर्विष्टोऽमृतें जुहोमि। शिवो मा विशाप्रंदाहाय। व्यानायु स्वाही। श्रद्धार्यामुदाने निरविष्टोऽमृरतं जुहोमि। शिवो मां विशाप्रंदाहाय। उदानाय स्वाही॥ श्रद्धाया समाने निरविष्टो- डमृतं जुहोमि। शिवो मां विशाप्रंदाहाय। समानायु ख्वाहौ॥ ब्रह्मणि म आत्मामृंतत्वायं । ३ ॥

.... हे हूयमानहविर्विशेष, त्वं शिवः शान्तो भूत्वा अप्रदाहाय क्षुद्दाह- शान्त्यर्थ मां प्रविश .... ॥

330 MAHĀNĀRĀYAŅOPANIȘAD

3. .... O thou offered substance, be auspici- ous and get assimilated into me, so that I may not be consumed by hunger .... [This set of five formulas is a repetition of Section 69 (page 326) with the insertion of the clause शिवो मा विशाप्रदाहाय (which alone is translated here). After each oblation and before the svāhā formula mentioning the name of each breath, this is inserted. This Section is proposed as an alternative for Section 69 to function in the same context.] अमृतापिधानमंसि ॥ ४ ॥ हे पीयमानोदक, येन अमृतं पिधीयते त्वं तत् छादनं असि ॥ 4. O water, thou art the cover for Anna- brahman, the immortal food. [This mantra is repeated mentally when a small quantity of water is sipped after the dinner is com- pleted. This last morsel of water, covers, as it were, the ingested food.]

सप्ततितमोऽनुवाक: SECTION SEVENTY श्रद्धायां प्राणे निविश्यामृतए हुतम्। प्राणमन्नैनाप्यायस्व॥ श्रद्धार्यामपाने निविश्यामृर्तर हुतम्। अपानमन्नैनाव्यायस्व ॥

SECTION SEVENTY 331

श्रद्धायीं व्याने निविश्यामृत५ हुनम्। व्यानमर्न्नेना्यायस्व । श्रद्धायामुदाने निविश्यामृत५ हुतम्। उदानमन्नैना्यायस्त् । श्रद्धाया५ समाने निविश्यामृत५ हुतम्। समानमन्नेनाप्यायस्व॥ श्रद्धावता मया प्राणनामके वायौ निविश्य आदरातिशयं कृत्वा अमृतं अविनश्वरं स्वादुभूतं इदं हविः मया हुतम्। तस्मात् हे प्राणदेव, मदीयां प्राणवृत्ति अनेन अन्नेन आप्यायस्व वर्धयस्व। एवं अपानः व्यानः उदान: समानः च तत्तत्प्राणवृत्तिवर्धनार्थ प्रार्थ्यन्ते॥ 1. Firm in my religious faith, I have offered this oblation of ambrosia into prana with reverence. O prana, increase the power of my in-breath by this food. Firm in my religious faith, I have offered this oblation of ambrosia into apāna with reverence. O apāna, increase the power of my out-breath with this food. Firm in my religious faith, I have offered this oblation of ambrosia into vyana with reverence. O vyāna, increase the power of my diffused breath with this food. Firm in my religious faith, I have offered this oblation of ambrosia into udāna with reverence. O udāna, increase the power of my up-breath with this food. Firm in my religious faith, I have offered this oblation of ambrosia into samāna with rever- ence. O samana, increase the power of my middle breath with this food.

332 MAHĀNĀRĀYAŅOPANIȘAD

[These five formulas are repeated at the end of the dinner and before one leaves his seat.]

एकसप्ततितमोऽनुवाक: SECTION SEVENTY-ONE

अङ्गुष्ठमात्नः पुरुषोडङ्ुष्ठं चं समाश्रितः । ईशः सर्वस्य जगतः प्रभुः प्रीणार्तुं विश्वभुक् ॥ १ ॥ अङ्गुष्ठमात्र: अङ्गुष्ठप्रमाणे हृदयाकाशे अवस्थितः बुद्ध्यवच्छिन्नः जीवरूपः पुरुषः स्वकीयया ज्ञानक्रियाशक्त्या पादाङ्डष्ठं मस्तकं च आश्रितः अर्थात् आपादतलमस्तकं व्यातः तिष्ठति। स एव शरीरानवच्छिन्नस्वरूपः सन् सर्वस्य जगतः ईशः नियन्ता विश्वभुक् प्रपञ्चस्य भोक्ता च। तादृशः प्रभुः अनेन मत्कृतेन भोजनेन प्रीणातु ॥

अङ्गुष्ठमात्र: having the size of the thumb पुरुष: the Person (dwelling in the body) अङ्गुष्ठम् the toe च and (the head) समाश्रित: dwells as support. सर्वस्य of all जगत: universe ईशः ruler विश्वभुक enjoyer of all प्रभु: Lord प्रीणातु may be gratified.

1. May the Supreme Lord be gratified (by this meal just taken)-Who is the ruler of all the world and the enjoyer of all, Who as the person dwelling in the body, is of the size of the thumb, and Who is the support of the body -imparting to it sentience and activity from the toe to the crown.

SECTION SEVENTY-ONE 333

[After the dinner and the rinsing of the mouth, and ablution of hand and feet, it is customary to pour some quantity of water on one's right toe symbolically. This anustubh stanza is repeated at that time contemplating on the identity of oneself with the Sup- reme. When the mind is not distracted by hunger, it is the duty of a person to remind himself that he is not different from the Divine Reality-the one Principle that rules and supports the universe-the real Enjoyer of the food eaten by every creature. Else- where in this work it has been stated that the Sup- reme Person and the Person dwelling in man are not different. The space inside the heart is equal in measure to the size of the thumb, and so the Supreme perceived in the heart as the individual Soul is also spoken of here as having the size of the thumb. Sāyaņa takes angustham ca as an incomplete phrase and fills out the unexpressed idea by stating ' from pādāngustha (toe) to the crown'. Though the Jīva is supposed to dwell in the heart, it is active and cogni- zant of sensations in any part of the body. In the longer version prīņāti occurs in the place of prīnātu. This verb, however, expresses a prayer on the part of the person who has finished his food. Man considers that he is only an instrument of God and the satis- faction he has derived by the repast really belongs to God-the enjoyer of the whole universe. It is be- lieved that the Kalagni Fire which will finally destroy the universe is hidden at the root of the universe. Similarly the fire which consumes the food eaten is

334 MAHĀNĀRĀYAŅOPANIȘAD also supposed to dwell at the toe, by which man is rooted to the earth. Pouring water on the toe, there- fore, is a symbolic act of propitiation. The whole body, by a yogic process, is purified ceremoniously by rousing the energy that is supposed to dwell at the foot or toe.]

द्विसप्ततितमोऽनुवाक: SECTION SEVENTY-TWO वाङ् में आसन्। नसोः पाणः। अक्ष्योश्चक्षुः। कणैयोः श्रोलम्। बाहुवोर्बलैम्। ऊरुवोरोजः । अरिष्टा विश्वान्यङ्गांनि तनूः । तनुवा मे सह नर्मस्ते अस्तु मा मा हिएमीः ॥ १ ॥ हे परमात्मन् भगवत्प्रीणनार्थ भुक्तवतः मम वागिन्द्रियशक्तिः आसन् आस्थे, प्राणशक्ति: नसोः, चक्षुरिन्द्रियशक्ति: अक्ष्णोः, श्रोत्रेन्द्रियशक्तिः तद्रोळकयोः च स्वास्थ्ययुक्ताः तिष्ठन्ति। बाह्नो: बलं ऊर्वो: ओजः अर्थात् सामर्थ्य च अभूताम्। मम तन्वा लिंगशरीरेण सह सर्वाणि मम अङ्गानि तनू: स्थूलशरीरं च अरिष्टानि निर्दोषाणि अभवन्। अतः हे भगवन् भगवत्सृष्टं अन्नं भुक्त्वा अहन्यहनि तृप्तोऽहं भवते प्रणामान् समर्प- यामि। एवं स्वस्थीभूतं मां मदीयं सर्व मा हिंसी: किंतु रक्ष ।I मे my वाक faculty of speech आसन् (आस्ये) in the mouth प्राण: breath नसो: in the nostrils चक्षुः sight अक्ष्योः (अक्ष्णोः) in the eyes श्रोत्रम् hearing कर्णयो: in the ears बलम् strength बाहुवोः (बाह्नो:) in the hands ओज; vitality ऊरुवो: (ऊर्वोः) in the thighs (च and अभवन् have

SECTION SEVENTY-TWO 335

come to be). मे my तनुवा (तन्वा) along with the (subtle) body तनू: (gross) body विश्वानि all अङ्गानि limbs अरिष्टा (अरिष्ठानि) defectless (अभवन् became). ते to thee नमः salutation अस्तु be. मा me मा not हिंसी: hurt. 1. O Lord, after repast my powers of speech, of breath, of sight, and of hearing, are firm in their respective stations i.e., mouth, nostrils, eyes and ears; so also strength and vitality have returned to my arms and thighs. My subtle body and my gross body with all its limbs are now free from inadequacy. My salutation to Thee. Do not cause any hurt to me and mine. [This formula is prescribed for reflection after dinner. The religious aspirant here states that the powers of the senses and limbs, which have been reduced by the long period that intervened after the previous meal, have now been restored by the present repast supplied through the grace of the Lord. The first mantra of Isāvāsya, according to many com- mentators, declares : All this is the dominion of the Lord ; enjoy whatever is granted you by Him without coveting anything belonging to others .- So the food eaten is supplied by the Divine Providence. The devotee of God offers his thankful reverence to the Creator and beseeches Him not to hurt him and all that belongs to him.]

336 MAHĀNĀRĀYAŅOPANIȘAD

SECTION SEVENTY-THREE वर्यः सुपर्णा उपसेदुरिन्द्रिं प्रिमेघा ऋषयो नार्धमानाः। अर्प ध्वान्तमूर्णुहि पूर्षि चक्षुर्मुमुग्ध्यस्मान्नतिचयेव बुद्धान् ॥१। सुपर्णाः शोभनपक्षयुक्ता: वयः पक्षिण: इव द्रुतगमना: अथवा पक्षिमूर्ति- धारिण: नाधमाना: प्रज्ञां याचमाना: प्रियमेधाः यज्ञप्रियाः अथवा सर्व- प्राणिहितं स्मरन्तः ऋषयः इन्द्रं उपसेदुः। उपसृत्य एवं प्रार्थयांचक्रु :- हे भगवन् ध्वान्तं अज्ञानान्धकारं अप ऊर्णुहि अपसारय। अस्माकं चक्षु: ज्ञानलक्षणां दृष्टिं पूर्धि पूरय। निधया शङ्खलया पाशसमू हेन वा बद्धान् यथा कश्चित् सुहृत् मोचयति तथा अस्मान् मुमुग्धि अज्ञानबन्धनात् मोचय।। सुपर्णा: having attractive plumage वयः birds (इव like) नाधमाना: praying प्रियमेधा: devoted to sacrificial worship, remembering the good of all 73: sages इन्द्रम् Indra उपसेदुः approached. (हे इन्द्र O lord of gods) ध्वान्तम् darkness अप ऊर्णुहि remove. चक्षु: eyes पूर्धि fill. निधया with fetters बद्धान् bound इव like अस्मान् us मुमुग्धि release . 1. Like birds with handsome plumage the sages who were devoted to sacrificial worship (or intent on the good of all) approached Indra supplicating thus: Remove our darkness and ignorance; fill our eyes with worthy sights;

SECTION SEVENTY-FOUR 337

and release us from the bondage of ignorance like birds trapped in snares. id :

boo [This is a mantra quoted here from Rgveda X. 73. 11 with the purpose of stressing the need of divine communion for the attainment of purity and for release from the bondages of samsara. This stanza is also found in Taittirīyabrahmana II. 5. 8 where Sāyaņa interprets nidhā as fetters and suparņa as rays of the sun. It is not incorporated with the shorter version. The anonymous commentator points out that this stanza embodies a conversation between the seven sages and Indra. He further interprets nidhayeva baddhan in this way: अस्मान् निधये अवबद्धान् आसक्तान् कुर-make us covet treasures. This cannot be, because the padapatha of the Rgvedic text gives nidhayā iva baddhān.]

चतुःसप्ततितमोऽनुवाक: SECTION SEVENTY-FOUR प्राणानां ग्रन्थिरसि रुद्रो मां विशान्तकः । तेनान्नेनौव्यायस्व॥ हे रुद्र हृदयवर्तिन् अहङ्कार त्वं वायुरूपाणां इन्द्रियरूपाणां च प्राणानां परस्परं अविश्लेषाय ग्रन्थिः असि। ताद्ृश: अहङ्काराभिमानिन् हे रुद्र त्वं दुःखानामन्तको भूत्वा मां विश मच्छरीरे प्रविष्टो भव। तेन मद्दुक्तेन अन्नेन मां आप्यायस्व अभिवर्धय ।। 22

338 MAHĀNĀRĀYAŅOPANIȘAD

हे रुद्र O Rudra प्राणानाम् of the breaths and senses अ्रन्थि: binding knot असि thou art. अन्तक: as end-maker (of sorrow) मा me विश enter. तेन by that अन्नेन food आप्यायस्व increase and protect.

1. O Rudra, thou art the binding knot of the breaths and the organs of senses functioning in the body. Enter me as the end-maker of sorrows and increase and protect me by that food which I have taken in.

[After the utterance of the previous mantra, this short formula is repeated silently touching the region of one's heart. The various breaths and organs of senses which are the support of man's cognition, intellection and emotion, function for the sake of the ego or ahankara which as prana-granthi sustains the span of life. Sri Ramakrishna remarked in the course of a conversation that when ahankara dis- appears, a man becomes a ripe fruit; when the passions and desires subside, he becomes like a ship the rivets, cramps and nails of which are sucked up by magnet submerged in the sea. Hence ahankāra is responsible for the up-keep of life in the ordinary plane. Rudra is the regent of ahankara which is the knot of life. Rudra is therefore the prana-granthi also. Further Rudra in his divine aspect is beseech- ed to enter the body of the devotee, to remove his sorrows, to nourish him with the food assimilated, and to ward off his mishaps and diseases.]

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पश्चसप्ततितमोऽनुवाक:

SECTION SEVENTY-FIVE

नमो रुद्राय विष्णवे मृत्युर्में पाहि ॥ १ ॥ रुद्राय नमः अस्तु। विष्णवे च नमः अस्तु। मृत्योः मां पाहि ॥ रुद्राय to Rudra नमः salutation विष्णवे to Visnu (नमः salutation) मृत्युः (मृत्योः) from death मे (माम्) me पाहि save.

1. Salutations to Rudra, and to Visnu (or Rudra who is Visnu). Guard me from death.

[This is a mantra prescribed for repetition through- out life in order to save oneself from death. This Yajus may be interpreted either as a salutation to Rudra and Vișnu separately, or to both together as one. The latter interpretation is supported by the conclusion of the prayer which gives the singular predicate. The Skandopanisad declares the identity of S'iva and Visņu thus: Yatha sivamayo vişņur evam vişnumayah sivah. There is a considerable literature establishing the unity and identity of S'iva and Visnu produced during the course of many centuries.]

षट्सप्ततितमोऽनुवाक: SECTION SEVENTY-SIX

त्वं वनेम्यस्त्वमोषधीभ्यस्त्वं नृणां नृपते जायसे शुचिः ॥ १ ॥

340 MAHĀNĀRĀYANOPANIȘAD

हे अन्ने अग्रणीत्वादिगुणविशिष्ट नृणां मध्ये ये यष्टार: तेषां विशेषेण सर्वेषामपि नृणां सामान्येन च नृपते पालक त्वं द्युभि: यागदिवसैः निमित्त- भूतैः यागार्थ जायसे मथनेन उत्पद्यसे। त्वं आ सर्वतः शुशुक्षणिः दोप्य- मान: जायसे अथवा स्पर्शेन शोकस्य दाता जायसे। त्वं अन्भयः वैद्युतरूपेण बडवारूपेण वा जायसे। त्वं वनेभ्यः दावरूपेण अथवा अरणिकाष्ठेभ्यः जायसे। ओषधिभ्यः वंशादिभ्यः सङ्वर्षणेन जायसे। त्वं शुचि: आदित्यरूपः अथवा शुद्धिहेतुः जायसे ॥

हे अग्ने O Fire, नृणाम् among men नृपते protector of men त्वम् thou द्युभि: by days (जायसे art born). त्वम् thou आ from every side शुशुक्षणि: luminous (or आशुशुक्षणिः giving quick pain by touch) (जायसे art born). त्वम् thou अद्भ्य: from water (in the shape of lightning or submarine heat) (जायसे art born). त्वम् thou अश्मनः परि from cloud, stone (जायसे art born). त्वम् thou वनेभ्यः from the wood (जायसे art born). त्वम् thou ओषधीभ्यः from herbs (जायसे art born). त्वम् thou शुचि: the sun or the ever pure जायसे art born.

1. O Agni, thou art born on the days of sacri- fices as the protector of men in general and of those among men who offer sacrifices. Thou art born spreading light around, or causing pain quickly by mere touch. Thou art born from water as lightning or as the heat under the sea. Thou art born from clouds or stones by friction. Thou art born from the forests. Thou art born from the herbs. Thou art born ever pure or as the sun.

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[This mantra originally belongs to Rgveda 2. 1. 1, and it is found also at Vajasaneyisamhitā XI. 27. Here I have made an explanatory translation of it based on Rgvedabhāşya of Sāyaņa. It is not placed in the shorter version. The anonymous commentary in the Anandas'rama edition explains it in an arbitrary way. For instance the phrase tvam vanebhyah is explained thus : Thou wanderest about at pleasure in Nandanavana and other forests. The purport of the stanza is stated to be a prayer to the Supreme Being for averting death. From the interpretation of Sāyana it is clear that Agni here is portrayed as s'arvatmaka, manifold and ubiquitous.]

SECTION SEVENTY-SEVEN शिवेन मे संतिष्ठस्व स्योनेनं मे संतिष्ठस्व सुभूतेन मे संति- उस्व ब्रह्मवर्चसेन मे सं्तिष्ठस्व यज्ञस्यर्द्धिमनुसंतिष्ठस्वोप ते यज्ञ नम् उप ते नम उप ते नमेः ॥ १ ॥ सर्वयज्ञस्वरूपक भगवन्, ते उप समीपे नमः अस्तु पुनः पुनः। हे यज्ञ शिवेन सर्वोपद्रवोपशमनरूपेण मंगलप्रदानेन च सह मे मत्सकाशं संतिष्ठस्व सन्निहितो भव अथवा समाततिं गच्छ; स्योनेन सुखप्रदानेन सह मत्समीपं संतिष्ठस्व ; सुभूतेन सुष्ठ भूतः सन् सुष्ठुनिष्पन्नाकारः सन् वा अभीष्टदा नेन

342 MAHĀNĀRĀYAŅOPANIȘAD

सह मत्समीपं संतिष्ठस्व; ब्रह्मवर्चसेन मन्त्रबलेन सह मत्समीपं संतिष्ठस्व। एवं गुणवति त्वयि मत्सकाशमुपस्थिते सति अहमपि एवंविधगुणविशिष्टः भूयासम्। किंच भवत्प्रीत्यर्थ कृतस्य यज्ञस्य समृद्धिमनु फलं दातुं मत्समीपं संतिष्ठस्व । हे यज्ञ O Lord, worshipped in the sacrifice ते thy उप proximity H: I prostrate in reverence. (Repeated thrice as an expression of deep feeling and adora- tion.) शिवेन as the giver of what is auspicious मे संतिष्ठस्व remain with me. स्योनेन as the giver of happi- ness मे संतिष्ठस्व remain with me. सुभूतेन as the conferer of what is good मे संतिष्ठस्व remain with me. ब्रह्मवर्चसेन as the giver of splendour born of Vedic learning मे संतिष्ठस्व remain with me. यज्ञस्य of the sacrifice ऋद्धिम् flawless completion अनु after संतिष्ठस्व remain with me (for granting the fruit). 1. O Thou Lord, who art worshipped in all the sacrifices, I prostrate before Thee in deep reverence ! I prostrate before Thee ! I prostrate before Thee ! Deign to remain with me as the giver of what is auspicious. Deign to remain with me as the giver of happiness here. Deign to remain with me as the giver of good and divine qualities. Deign to remain with me as the giver of splendour born of Vedic learning. When the sacrifice which I have instituted has been completed prosperously, be with me to confer the fruits of it.

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[This passage originally occurs at Taittirīyabrāh- mana III. 7. 6. It starts with the words यज्ञ नमस्ते यज्ञ। नमो नमश्च ते यज्ञ | and is an anumantrana before s'amyu- vāka. Here it is taken as a prayer addressed to the Supreme Being by a worshipper seeking the ful- filment of his desires. The repetition of salutations and longing for divine proximity express the feeling of devotion for God, welling up in the heart of the worshipper at the close of his devotional practice. The following passage found at the Taittiriya- brahmana II. 8. 8 reproduced below with translation asserts that grace of Brahman must be sought for the perfection of the Yajna: पिता विराजामृषभो रयीणां, अन्तरिक्षं विश्वरूप आविवेश, तमकैंरभ्यर्चन्ति वत्सं, ब्रह्म सन्तं ब्रह्मणावर्धयन्तः, ब्रह्म देवानजनयत्, ब्रह्म विश्वमिदं जगत्, ब्रह्मण: क्षत्रं निर्मितं, ब्रह्म ब्राह्मण आत्मना, अन्तरस्मिन्निमे लोकाः, अन्तर्विश्वमिदं जगत्, ब्रह्मव भूतानां ज्येष्ठं, तेन कोऽर्हति स्पर्धितुं, ब्रह्मन् देवास्त्रयस्त्रिंशत्, ब्रह्मन्निन्द्रप्रजापती, ब्रह्मन् ह विश्वा भूतानि, नावीवान्तः समाहिता, चतस्र आशाः प्रचरन्त्वग्नयः, इमं नो यज्ञं नयतु प्रजानन्, घृतं पिन्वन्नजरं सुवीरं, ब्रह्म समिन्भवत्याहुतीनाम्- Vena, the Reality described on page 71, is the ex- cellent giver and protector of manifold wealth; he possesses various forms (according to the hours of the day and needs of the seasons) and enters the sky (daily). Brahmanas desirous of the results of their good work worship the Brahman and praise him with laudatory verses (brahma) just as those who are about to milk the cow fondle the calf. That Brahman who is the cause of the Universe created the Gods and this entire world. The order of the

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Ksattriyas was fashioned from that Brahman. Brah- man manifested in his own form in the Brahmana (to impart knowledge to others). In him these spheres of created beings and this entire moving world abide. Brahman alone is the first and foremost of all that becomes. Who dares to match with such Brah- man ? In that Brahman all the thirty-three Gods are included. Indra and Prajāpati are in Brahman. All be- ings are berthed in Brahman safely as if within a boat. May the four sacrificial fires thrive in four directions placed in such Brahman. May Parabrahman-the ground of all-be mindful of this sacrifice of ours and conduct it to proper completion, partaking of this obla- tion of butter and granting us good heroes. Brahman, in short, is the illuminator of these oblations offered by us .- Passages like this in the Brahmanas clearly show that philosophy and worship in the Vedas are - closely united and that dichotomy would lead to the atrophy of both.]

अष्टसप्ततितमोऽनुवाक: SECTION SEVENTY-EIGHT 10 सत्यं परं पर५ सत्यश सत्येन् न सुंवर्गाल्ोकाच््यंवन्ते कदाचन सताशहि सन्यं तस्मौत्सत्ये रंमन्ते ॥ १ ॥ यथाप्रमाणं प्रत्यक्षीकृतस्य पदार्थस्य तथैव अभिधानं सत्यम्। तत् पुरुषार्थसाधनेषु परं उत्कृष्टम्; परं उत्कृष्टं सत्यमेव ; अथवा परं ब्रह्म एव

SECTION SEVENTY-EIGHT 345

अबाध्यं सत्यम् ; एवं यथार्थवचनमपि व्यावहारिकबाधाराहित्येन उत्कृष्टत्वात् परं सत्यम्। सत्येन यथाभूतार्थवदनेन कदाचिदपि स्वर्गात् सत्यवादिनः न प्रच्यवन्ते। यस्मात् कारणात् सतां ऋष्यादीनां सत्यं एव अस्ति न असत्यम् तस्मात् 'सतां इदं' सत्यं इति व्युत्पत्तिमाश्रित्य सत्यं परं मोक्षसाधन- मिति मन्वाना: श्रेयोर्थिनः सर्वे सत्ये रमन्ते ॥ सत्यम् truthfulness परम् excellent, परम् that which is excellent सत्यम् truthfulness; सत्येन by truthfulness सुवर्गात् (स्वर्गात्) from blissful लोकात् from the world कदाचन at any time न च्यवन्ते do not fall. सत्यम् truthful- ness हि for सताम् belongs to good. तस्मात् therefore सत्ये in truthfulness रमन्ते they delight. 1. Truthfulness is excellent. What is ex- cellent is truthfulness only. By truthfulness those who have attained to the state of bliss- fulness never fall from there. What belongs to sat, namely good people, that is indeed satyam (truthfulness). For this reason seekers of the highest good find delight in truthfulness. [This Section lays down the principles of sannyāsa. The heart of sannyasa is tapas, which includes habits, temperaments and traits of character speci- fied in the scriptures. Each moral quality that should necessarily be cultivated by a sannyāsin is also called tapas. Eleven such items are mentioned here. Nyasa is placed at the head of all of them, for that transcends the rest-that is the unsurpassed

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means of attaining Self-illumination. A person is- rendered fit for sannyasa by the destruction of his sins and blemishes. Worship habitually per- formed by one who lives the religious pattern of life described in the preceding Sections help to bring about such purity. Thus a candidate who is to be ordained as a sannyasin becomes firm in the Supreme Truth. The first condition laid down here which gives fitness for sannyasa is truthfulness. Truthfulness is certainly high. Granting that one who violates this principle gets heaven through the force of some other virtue, it is stated here that he can never be there for long. That man, on the other hand, who is always wedded to veracity does not fall from the blissful state at any time. The word satyam is derived thus: sati sādhuh, sate hitam- what is right for the good people, what conduces to the good. The word satyam is cognate to sat. This shows that sages (Santah) who tread the right path are always truthful. Truthfulness, therefore, is the unsurpassed means of liberation. Those who have the summum bonum of life in view, therefore, delight in truthfulness always. Swami Vivekananda said: Stand upon truth and you have got God. Follow truth wherever it may lead. Do not be cowardly and hypocritical. 'Those who think that a little sugar coating of untruth will help the spread of truth, are mistaken, and will find in the long run that a single drop of poison poisons the whole mass. .' (Complete Works Vol. VIII.

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Page 346). Evidently moral and intellectual truths are allied. The supremacy of truth is thus extolled in the Mahabharata :- अश्वमेघसहस्त्ं च सत्यं च तुलया धृतम् । अश्वमेधसहस्राद्धि सत्यमेवात्यरेचयत् ।] 91 Boo तपु इति तपो नानशनात्परं यद्धि परं तपस्तर्द् दुर्धर्ष तद् दुर्राघर्ष तस्मात्तपति रमन्ते ॥ २ ॥ तप इति यत्प्रसिद्धं तीर्थयात्राजपहोमादोनि, तदेव परं इति पक्षान्तरं केषांचित्। तेषु सर्वेषु अपि अनशनात् उपवासकभक्तादिरूपात् अशन- वर्जनात् अथवा अनशनोपलक्षितात् स्वधर्मानुष्ठानार्थात् कायक्केशात् परं तपः नास्ति। तत् परं तप: दुर्धर्ष दुरनुष्ठानं अथवा सोढुं अशक्यम्। अत एव तादृशं तपः इतरप्राणिनां दुराधर्षे ईषदपि धर्षिंतुमशक्यम्। तस्मात् कारणात् श्रेयोर्थिन: सर्वे तादृशे तपसि रमन्ते ॥ तप: austerity इति thus (some opine), अनशनात् than fast परम् superior तपः austerity न not. यत् what is described हि indeed परम् superior तप: austerity तत् that दुर्घर्षम् hard to be practised तत् that दुराघर्षम् not capable of approach (by others); तस्मात् therefore तपसि in austerity रमन्ते they delight. 2. Some hold the opinion that austerity is the means of liberation and that there is no austerity higher than religious fast. This excel- lent austerity is hard to be practised. A person who practises it becomes invincible (or such austerity is unthinkable for the commonalty).

348 MAHĀNĀRĀYANOPANIȘAD Therefore seekers of the highest good delight in austerity. [After truthfulness austerity comes in the list. It consists in religious fasts described at length in the scriptures. For a normal man, abstention from food for a long period even on religious ground is a hard practice. Here austerity implies also other forms of hardships which one has to encounter in the execu- tion of one's religious duties enjoined by the scriptures. Since self-denial in this shape helps purity of mind and fitness for liberation, pious people find delight in it. This declaration of the superiority of religious fast does not, however, detract from the value of self-control, pilgrimage, japa, oblation and the like, which are also considered forms of austerity.] दम इति निरयंतं ब्रह्मचारिणस्तस्मादमें रमन्ते ॥ ३ ॥ बाह्येन्द्रियाणां निषिद्धविषयेभ्यः निवर्तनं दमः, स एव मोक्षसाधनं इति नैष्ठिकब्रह्मचारिणः नियतं सर्वदा वदन्ति। तस्मात् ते दमे रमन्ते ॥ दम: control of senses इति thus ब्रह्मचारिण: perfect ascetics नियतम् always (वदन्ति say). तस्मात् therefore दमे in sense-control रमन्त they delight. 3. Perfect ascetics declare that withdrawal 10 of the senses from the attraction of forbidden objects is the means of liberation. Therefore they delight in it. zol oldodnidtan ai ydisodaus

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The third characteristic of a seeker after libera- tion is described. A potent means of liberation is the control of the senses which is practised by the Naișțhika-brahmacārins.] शम इत्यरण्ये मुनयस्तस्माच्छमे रमन्ते ॥४ ॥ अरण्ये वर्तमाना: मुनयः अर्थात् वानप्रस्थाः मनोनिग्रह एव मोक्षहेतु: इति मन्यन्ते। तस्मात् ते शमे रमन्ते॥ अरण्ये in the forest मुनय: hermits शम: tranquillity of mind इति thus; तस्मात् therefore शमे in making the- mind tranquil रमन्ते they delight. 4. Hermits who dwell in the forest consider that tranquillity of mind is the means of libera- tion and therefore they delight in calmness. [The word sama denotes the attempt to control impulses and emotions and to make the mind calm and tranquil. For facilitating this aspirants resort to the solitude of forests. According to Bhattabhaskara- s'ama means sarvapravrttyuparama or retirement from domestic and social duties in order to devote oneself entirely to meditation and calmness.] दानमिति सर्वीणि भूतानि प्रशर्श्सन्ति दानान्नातिदुष्करं तस्मीद्दाने रमन्ते ॥ ५ ॥ स्वस्वत्वपरित्यागपुरस्सरं परस्वत्वापादनपर्यन्तः गोहिरण्यादिधनानां शास्त्रोक्तवर्त्मना यो व्ययः महाफलत्वात् स एव उत्तमं मोक्षसाधनं

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इति मत्वा सर्वे प्राणिन: तादृशं दानं प्रशंसन्ति। दानात् हि परं अति- शयेन दुष्करं नास्ति। तस्मात् श्रेयोर्थिनः शक्त्या दाने रमन्ते॥ roi

दानम् selfless gift (परम् supreme) इति thus सर्वाणि all भूतानि creatures प्रशंसन्ति praise. दानात् than selfless gift अतिदुष्करम् more difficult to perform न there is not. तस्मात् therefore दाने in selfless gift रमन्ते they delight.

5. All creatures praise selfless gift as supreme; for there is nothing more difficult to perform than giving selfless gift. Therefore seekers of the highest good delight in giving selfless gift.

[The fifth attribute prescribed as a means of liberation is dana. The word dana is very wide in its application. The four recognised methods of sub- duing a foe, according to ancient text books of politics, are sāma, dāna, bheda and danda. The term dana in this quadrad has a political motive and therefore is foreign to the field of religion. A gift, to be religious, must be entirely free from visible or invisible strings of self-interest. It is, therefore, defined technically as complete severence of one's influence and interest in, or proprietorship in any form over, the gift given, and making it the property of the donee completely and forever. Gifts are never given by the religious man for establishing domina- tion over the receiver as it happens in the case of political subsidies. The true religious man does not

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expect even gratitude and thanks in return for the gift he has made, for he has done an act of utter selflessness merely as a religious duty. Giving of gifts in such a manner is considered extremely hard for practice. Do we not find men ready to buy wealth at the cost of their lives? Property is really ex- ternalised will and hardly we find one ready to abdicate one's own will. Wealth is power and the instinctive craving for power in all men stands as the main block in the way of merging their will with that of God. Hence follow the difficulty and value of reli- gious gift. The word duskaram in the shorter version is replaced by duscaram in the longer version. The sense in both the cases is identical.]

धर्म इति धर्मैण सवैमिदं परिगृहीतं धर्मान्नातिदुश्षरं तस्मीद्धमें रैमन्ते ॥ ६ ॥ iebso श्रुतिस्मृतिविहित: धर्मः एव परं तपः इति धर्मनिष्ठाः मन्यन्ते। सर्वमिदं जगत् धर्मेण परिगृहीतं वशोकृतम्। अलसैः चरितुं अशक्यरूपात् धर्मात् अतिदुश्चरं नास्ति। तस्मात् श्रेयोर्थिनः धर्मे रमन्ते ॥

धर्म: scriptural duty (परः supreme) इति thus (they think). धर्मेण by dharma सर्वम् all इदम् this परिगहीतम् held together. धर्मात् than dharma अतिदुश्चरम् more difficult to practise न there is not. तस्मात् therefore धर्मे in dharma रमन्ते they delight.

6. Some consider that scriptural duty is the means of liberation. By the performance of

352 MAHĀNĀRĀYAŅOPANIȘAD

scriptural duties all the world is held together. There is nothing more difficult to practise than the duties ordained by the scriptures. Therefore seekers of the highest good find delight in the scriptural duty.

[Dharma now gets the honour of being mentioned as the most excellent means of liberation. According to Bhattabhaskara dharma denotes the regular, occasional and optional duties taught by the s'ruti and the smrti. Sayana interprets here dharma as social service, such as construction of wells, tanks and reservoirs, in which kings and ministers are interested. By these works service is done to all creatures. The context does not warrant this res- triction of the meaning in a special manner. Religi- ous righteousness in general is denoted by the word dharma. Duties ordained by ancient scriptures, customary practice, exemplary deeds of respected elders, pronouncements of sages, behaviour approved by good people,-all these help to eliminate selfish feelings and passions from the mind of man and con- firm him to a life in harmany with his fellow beings and incline him to discharge his duties towards God. All these come under the term dharma. Certainly it is difficult for the natural man to practise it.]

प्रृजन इति भूर्या सस्तस्मात् भूयिष्ठाः प्रजायन्ते तस्मात् भूयिष्ठाः प्रजर्नने रमन्ते ॥७॥

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प्रजन: अपत्योत्पादनम्। तदेव मोक्षं प्रति उत्तमसाधनत्वात् परमं तप इति प्रजोत्पत्तौ व्यापृतानां पक्षः । तस्मात् भूयांस: प्रजनरूपं तपः कुर्वन्ति । ततः लोके बहवः पुत्रपौत्रादिरूपेण प्रजायन्ते। तस्मात् गार्हस्थ्ये प्रजाश्रद्धया भूयिष्ठाः अतिबहवः प्रजोत्पादने रमन्ते ॥

1प्रजन: procreation इति thus भूयांस: a very large number of people (मन्यन्ते think). तस्मात् therefore भूयिष्ठाः the largest number प्रजायन्ते are born. तस्मात् therefore भयिष्ठाः the largest number प्रजनने in pro- creation रमन्ते take delight.

7. The largest number of people consider that procreation is the means of liberation. For that reason the largest number of offsprings are born. Because procreation is deemed such a means, therefore the largest number of people delight in procreation.

[Rich and poor, good and bad, learned and ignor- ant, all believe that the biological continuity through their own lines of sons and grandsons is the means of immortality. Reproduction, therefore, is a form of tapas. As a consequence of this faith, the largest number of people find pleasure in the procreatory act and the largest number of children are born.]

अग्नय इत्याह तस्मादग्नय आर्धातव्याः ॥८॥

अम्रयः परं तपः अर्थात् उत्तमो मुक्तिहेतुः इति वेदनिष्ठाः मन्यन्ते। तस्मात् सवैंः अग्नयः आधातव्याः ॥ 23

354 MAHĀNĀRĀYAŅOPANIȘAD

अग्रय: Fires consecrated for Vedic worship इति thus आहone says. तस्मात् therefore अम्य: Fires आधातव्याः must be consecrated.

8. Some one devoted to the Vedic religion says that the Vedic Fires are the means of liberation. Therefore the Vedic Fires must be consecrated.

[The concrete part of the Vedic religion centres round worship of the Vedic deities through oblations offered into duly consecrated Fires. According to the Vedas there are five mahagni-s (specially consecrated Fires) called Gārhapatya, Anvāhāryapacana or Dakși- ņāgni, Agnīdhrīya, Avasathya and Āhavanīya. These Fires are to be kept alive always, according to the ajasrapaksa view; and according to the uddharana- pakșa view, excepting the Garhapatya, the rest are kindled, by transference from the Garhapatya, only when necessity arises for particular rites. Vedic forms of worship beginning with Agnihotra and ending in Dars'apurnamasa-with all the varieties and elaborations-are to be made with the help of these five Fires. The Vedas declare: पञ्च वा एते आत्म- निष्ठाः आत्मानं क्षेमं नयन्ति-devoted to these five, man elevates himself to safety. It is the faith of the Vedic worshipper that these sacrificial duties will ultimately lead him to liberation. Fire worship, therefore, must be kept up by all competent aspirants who seek their own highest good.]E

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अग्निहोतमित्याह तस्मोदननिहोले रैमन्ते ॥ ९॥ .01

अग्निहोत्रं परमं तपः अर्थात् उत्तमं मोक्षसाधनं इत्यपरः आह। तस्मात् केचित् श्रेयोथिनः अग्रिहोत्े रमन्ते ॥

अगिनिहोत्रम् the Agnihotra sacrifice इति thus आह (another) says. तस्मात् therefore अगनिहोते in the Agni- hotra sacrifice रमन्त (some people) delight.

9. Another person devoted to the Vedic religion says that Agnihotra is the means of liberation. Therefore some seekers of the highest good delight in the Agnihotra sacrifice.

[According to the scriptural injunction yāvaj jīvam agnihotram juhuyat-one should perform Agnihotra till the end-a competent person, after consecration of the Fire, must offer daily morning and evening oblations called Agnihotra without fail. Some say this is the means of liberation.]

यज्ञ इति युज्ञेन हि देवा दिवं गतास्तस्मौद्यज्ञे रमन्ते ॥१०॥

यज्ञः ज्योतिष्टोमादिकः परमं तपः उत्तमं मोक्षसाधनमिति अपरे मन्यन्ते। देवाः पूर्वानुष्ठितेन यज्ञेन स्वर्गलोकं गताः । तस्मात् कारणात् केचन वेदनिष्ठाः यज्ञे रमन्ते ॥

यज्ञ: sacrifice इति thus. यज्ञेन by sacrifice हि verily देवा: gods दिवम् heaven गता: have reached. तस्मात् therefore यज्ञे in sacrifice रमन्ते they delight.

356 MAHĀNĀRĀYAŅOPANIȘAD

10. Others devoted to the Vedic religion say that sacrifice is the means of liberation. Verily gods have attained heaven by their own prior deeds of sacrifice. Therefore seekers of the highest good delight in the performance of sacrifice.

[A sacrifice instituted according to the Vedic rules with all the necessary ingredients and approved order of actions is called a yajña. The main varieties of yajñas are three, as determined by the substance of offering-havih, soma and pas'u. A yajña is origin- ated by a Vedic injunction. Some sacrifices are called primary. They supply the model for others that are developed by addition and omission of details. By this process of inserting and dropping the ingredients the varieties of sacrifices become very large, and they may extend from a single day to several years. A single-day sacrifice is called Ahīna. A sacrificial session extending over many days, sometimes years, is called a sattra. Both are entitled to the name yajña. Dars'apūrņamāsa and Jyotiștoma are the two well-known archetypes of sacrifices which give rise to a variety of yajñas called by various names. It is believed that the present denizens of heaven have worked their way to that exalted place through the influence of yajnas which they performed when they lived on the earth as human beings. Bhatta- bhaskara reads yajño hi devānām after the first two words. This means that the worship through

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yajña is really liked by the gods. Those good people who worship gods on the earth by yajna are as good as gods in heaven. Sayana's reading यज्ञेन हि देवा: दिवं Tal: is replaced in the longer version by the short clause यज्ञो हि देवा: only, which lacks clarity. Sayana's text is, therefore, adopted above in this edition.]

मानुसमिति विद्वाए सस्तस्माद्विद्वाएसं एव मौनसे रमन्ते ॥११॥

मानसं मनसैव निष्पाद्यं उपासनं अथवा मानसिक: विषयत्याग एव परमं तपः उत्तमं मोक्षसाधनमिति केचन विद्वास: मन्यन्ते। तस्मात् विद्वांस: मानसे एव उपासने रमन्ते अथवा मनसा विषयत्यागं कुर्वन्ति ॥ aodt lo मानसम् inward (worship) इति thus विद्वांस: wise people; तस्मात् therefore विद्वांस: wise people मानसे in inward worship एवं alone रमन्ते delight.

11. Some wise people consider that inward worship is the means of liberation. Therefore wise people delight only in inward worship.

[From the beginning of this Section, it may be observed that one item or other is considered as the highest means of attaining liberation, and that any particular item elevated to that position was declared to be tapas. The term tapas is thus used here in its general sense-the means of attaining the highest good. As the eleventh of the series inward worship is now prescribed. The term mānasa is interpreted by Sayana as inward worship or contemplation upon the

358 MAHĀNĀRĀYAŅOPANIȘAD

Supreme and His divine excellences. There is a general division of the subject matter of the Vedas into karma, upāsanā and jñāna. Upāsanā means a conscious mental effort which sustains an unbroken current of thought centring on a deity, some divine quality or an object of adoration as prescribed in the scripture and instructed by the preceptor. Such upāsanas are found in the Brahmaņas, Āranyakas and Upanisads. According to the ancient teachers, upāsanā may be performed as part of the sacrificial performance in co-ordination with it, or as an alternative of yajña- karma. The Upanisadic philosophy has stemmed out of those upāsanās that were prescribed as a substi- tute for the performance of karma. Speaking from the view-point of religious evolution we may say that (a) singleness of purpose, (b) subjugation of lower passions and (c) devotion to duty are cultivated by the religious seeker through the meticulous perfor- mance of overt sacrificial acts continuously for a long time. When a stage of maturity is reached through this devotion to action, the worshipper delights in meditation co-ordinated with action, technically called jñana-karma-samuccaya. We find referen- ces in the Vedas to a still higher stage when karma is substituted by upāsanā, in which case all external religious acts are suppressed by the inner urge of the contemplative mind. A person who has grown into this state of spiritual maturity is called an Atmayajin, in the Brahmanas and the Āranyakas. Having described the superiority of Agnyadhāna,

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Agnihotra and Yajña in their natural sequence, the purely contemplative worship of the Ātmayājin is extolled in this passage. A person who has reached this stage can really find pleasure only in inward wor- ship (mānasa eva). Bhattabhaskara takes the word manasa in a limited sense and explains that it stands here only for mental rejection of pleasure which one feels in attractive external objects.]

न्यास इति ब्रह्मा ब्रह्मा हि परः परों हि ब्रह्मा तानि वा एतान्यर्वराणि तपाशसि न्यास एवारत्यरेचयुत् य एवं वेदैत्यु- पुनिषंत् ।। १२।।

न्यास: सर्वकर्मफलत्यागः अथवा आरुणिजाबालाद्युपनिषदुक्तप्रकारेण कर्मणां परित्याग: यः स एव परमं तपः उत्तमं मोक्षसाधनमिति ब्रह्मा हिरण्यगर्म: मन्यते। स च परः परमात्मरूपः हि ; हिरण्यगर्भदेहधारी अपि परमात्मैव ब्रह्मा, परमात्मनः पुत्रत्वात्। तानि सत्यतपोदमशमदानधर्म- प्रजनाग्न्यग्निहोत्रयज्ञमानसरूपाणि एतानि यद्यपि तपांस्येव भवन्ति तथापि संन्यासापेक्षया अवराणि। न्यास: संन्यास: एक: एव तानि सर्वाणि अत्यरेचयत्-अनुत्तमत्वात् सर्वोपरि वर्तते। यः पुमान् संन्यासस्य सर्वोत्त- मत्वं वेद तस्य रहस्यभ्ता विद्या उपनिषदुक्ता ।।

न्यास: sannyasa इति thus ब्रह्मा Hiranyagarbha (thinks). ब्रह्मा Hiranyagarbha हि verily परः the supreme. पर: the supreme हि alone ब्रह्मा Hiranyagarbha. तानि those वै certainly एतानि these तपांसि austerities अवराणि inferior. न्यास: sannyasa एव alone अत्यरेचयत्

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surpassed. य: he who एवम् thus वेद understands इति thus उपनिषत् secret knowledge.

12 Brahmā Hiranyagarbha considers that sannyasa is the means of liberation. Hiranya- garbha is indeed the Supreme. The Supreme alone is Hiranyagarbha (although he is a personality). Certainly these austerities set forth above are inferior. Sannyasa alone sur- passed all. To him who thus knows the all- transcending excellence of sannyasa precious knowledge (has been imparted). [This passage contains the climax reached by the trend of opinions expressed by this whole Section. It is the twelfth and last view. Bhattabhāskara inter- prets that nyasa is sarvakarmaphalatyaga and that it deserves to be honoured as Brahman. The status of tapas cannot be denied to any of the eleven cate- gories mentioned prior to this passage, because all of them contribute to buman welfare. But they have value only when they are genuinely rooted in nyasa or surrender of their fruit to God. Accord- ing to Sayana, however, nyasa is here the same as sannyāsa-yoga mentioned on page 168. Accord- ing to Āruni, Jābāla and other Sannyāsa Upa- nișads, nyasa means the renunciation of all the work including what is commanded by the Vedas. Such denial of work is accepted as one's duty, only when it is necessitated by a whole-hearted devotion

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to jñāna. Even then, in fact, only those karmas which are prohibited by the scriptures or induced by one's own desires are given up. A Sannyāsin is one who confirms himself to the code of conduct prescribed for him by the scriptures specifically, and one who is constantly in the condition of spiritual and moral perfection denoted by that term. S'rī S'ankarācārya at Brahmasūtra III. 4. 20 refers to this passage as the conclusive authority behind the practice of sannyasa. The illustrious ācārya is the most outstanding prototype of a Sannyāsin. His example and teachings on sannyasa are considered by millions in India who honour the monastic tradition as the pattern of sannyasa to be followed by others entering the path. A very large section of Hindus believe that sannyasa represents the perfection in religious life which is attained through the gradual progress in spirituality achieved by fulfilment of the condition laid down for the other three stations of life. Sāyaņa states that while the qualities and practices of different aspirants described in the eleven clauses from the beginning of the Section were made by human beings-learned and wise though they might be-the transcendence of sannyasa over all of them is a pronouncement made by Brahmā himself-the first-born-and so it is secretly guarded precious knowledge-upanişad.]

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एकोनाशीतितमोऽनुवाक: booubari to 8o SECTION SEVENTY-NINE

प्राजापुत्यो हारुणिः सुपुर्णेयः प्रजाप्ति पितरमुपससार कि भंगवुन्तः परमं वंदन्तीति तस्मै प्रौवाच ॥ १ ॥

प्रजापतेः अरुणस्य च अपत्यं सुपर्णायाः मातुः पुत्रः आरुणिनामकः कश्चित् पुरुषः उत्तमसाधनजिज्ञासया प्रजापति पितरं प्रष्टकाम: उपससार। उपसद्य च एवं पप्रच्छ 'भगवन्त: प्रकृष्टज्ञानैश्वर्ययुक्ता: महर्षयः मोक्षसाधनेषु. अथवा तपस्समू हेषु किं परमं प्रकृष्टं तप: वदन्ति?' तस्मै नेदं परमित्युक्तवते आरुणये प्रजापतिः एवं प्रोवाच ।

प्राजापत्य: son of Prajapati आरुणि: offspring of Aruna सुपर्णेयः (सौपर्णेयः) son of Suparna प्रजापतिम् to Prajapati पितरम् father उपससार repaired ह it is said. भगवन्तः revered teachers किम् what परमम् highest वदन्ति declare इति thus. तस्मै to him प्रोवाच answered. 1. Āruņi, the son of Prajāpati and Suparņā approached his father Prajapati-thus we have heard-and questioned him, what is that which revered teachers declare as the supreme means of liberation ? To him Prajapati thus replied :- सन्येन वायुरावाति सत्येनादित्यो रौचते दिवि सत्यं वाचः प्रतिष्ठा सत्ये सर्व प्रतिष्ठितं तस्मौत्सत्यं परमं वर्दन्ति ॥ २ ॥

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यः अयं वायुः अस्मत्प्रत्यक्षं अन्तरिक्षे वाति सः पुरा मनुष्यः सन् सत्येन सत्यनिष्ठया मानुषं रूपं उत्सृज्य वायुदेवतात्वं प्राप्य अधुना लोकानु- ग्रहाय स्वकर्मणि निरतो वर्तते। एवं आदित्यः अपि पूर्वानुष्ठितेन सत्येन मनुष्यभावमुत्सृज्य आदित्यरूपेण इदानीं द्युलोके रोचते प्रकाशते। यदेतत् सत्यं तत् वागिन्द्रियस्य स्थिरावस्थानम्। यतः अनृतं उक्तमपि पर: निराक्रियते इति हेतो: तत् वाचः प्रतिष्ठा न भवति। एवंमहिमशालित्वात् सत्ये सत्यभाषणे सर्वे प्रामाणिकव्यवहारजतं प्रतिष्ठितम्। तस्मात् सत्यमेव परमं मोक्षसाधनमिति केचित् सत्यनिष्ठाः वदन्ति ॥ वायुः wind सत्येन by truth आवाति blows on every side. आदित्यः sun सत्येन by truth दिवि in the sky रोचते shines. सत्यम् truth वाच: of speech प्रतिष्ठा foundation. सत्ये in truth सर्वम् all प्रतिष्ठितम् is established. तस्मात् therefore सत्यम् truth परमम् supreme वदन्ति they say. 2. By truth the wind blows. By truth the sun shines in the sky. Truth is the foundation of speech. Everything in practical life depends on truth. Therefore they say truth is the supreme (means of liberation). [According to Sayana, the Wind-god attained the exalted office of regulating the movements of air in the atmosphere by virtue of truthfulness practised by him as a human being in a previous life. So also it must be a man who was firmly devoted to truth-on his departure from this world-that is appointed to the office of the sun in the sky because of truthfulness practised by him as a man. Life is extremely difficult,

364 MAHĀNĀRĀYAŅOPANIȘAD

if not impossible, for a habitual liar, simply for the reason that his utterances will not be trusted by anybody. The words of a prevaricator are change- able. Therefore they cannot be the foundation for action. The quibbler also will be rejected as unreli- able. Every exaggeration, every falsification, and every deception tends to undermine mutual trust, block communication, disrupt social cooperation and thus paves the way for frustration, bringing unhappi- ness to the individual, and the society and the nation. This being so, any intelligent man can plainly see that all regulation of human relations must depend on true statements. Therefore truth is given the first place of importance. The legend of the virtuous man regulating cosmic functions such as those exercised by the sun and the wind, under the rigorous law of self-devotion, points out that truthfulness and other virtues are not only rewarded here but also that they pay splendidly hereafter.] तपसा देवा देवतामग्रं आयन् तपुसाषयः सुवरन्वविन्दन् त्पसा सुपत्नान्प्रणुंदामारातीस्तपसि सर्वे प्रतिष्ठितं तस्मात्तपंः परमं वर्दन्ति ॥ ३ ॥ अग्रे देवत्वप्रातेः पूर्व अनुष्ठितेन तपसा अग्नीन्द्रादयः देवाः देवतां देवताभावं आयन् इदानीं प्रातवन्तः। तथा महर्षयः पूर्वानुष्ठितेन तपसा सुवर्लोकं अन्विष्य प्राप्तवन्तः । तथा वयमपि तपसा सपत्ान् अरातीन् अस्मद्दव्यलाभविरोधिनः पुरुषान् प्रणुदामः निराकुर्मः। तपसि सर्वे फल-

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जातं प्रतिष्ठितम्। तस्मात् अनशनकायक्केशादिरूपं तपः परमं मोक्षसाधन- मिति वदन्ति ॥ अग्रे in the beginning तपसा by tapas देवा: gods देव- ताम् (देवतात्वम्) godhood आयन् attained. तपसा by tapas ऋषयः seers सुवः heaven अन्वविन्दन् attained gradually. तपसा by tapas सपतान् enemies अराती: those who stand in the way of our getting wealth प्रणुदाम we get rid off. सर्वम् all तपसि in tapas प्रतिष्ठितम् is supported. तस्मात् therefore तप: tapas परमम् supreme वदन्ति they say .. 3. By tapas performed in the beginning gods attained godhood. By tapas seers attained to heaven gradually. By tapas we get rid of our enemies who stand in the way of our acquisi- tions. Everything is founded in tapas. There- fore they say tapas is the supreme (means of liberation). [This passage is partly the same as Taittirīyabrāh- mana III. 12. 3. 1. Tapas here may be religious fast or painstaking performance of religious duties. God- hood and Rsihood are the result of religious penance. Even welfare in the world is not possible without forbearance and painful exertion. The word arati is derived from the root 'ra to give'. The opposite of rāti (one who gives) is arāti (one who does not concede to others or give even their dues). Such are the enemies of a person whom he seeks to get.

366 MAHĀNĀRĀYAŅOPANIȘAD

rid of from his path either by praying away or overcoming by self-effort.]

दमेन दान्ताः किल्विरषमवधून्वन्ति दरमेन ब्रह्मचारिणः सुवरगच्छन् दमो भूतानीं दुराघर्ष दमें सर्वे प्रतिष्ठितं तस्माद्दमं: पुरमं वर्दन्ति ॥ ४ ॥

दान्ता: दमेन स्वकीयं पापं अवधून्वन्ति विनाशयन्ति। दमेन नैष्ठिक- ब्रह्मचारिण: सुवर्लोकं प्रात्तवन्तः । स च दमः भूतानां दुराघर्षः ईषदपि घर्षितुमशक्यः अथवा सोढुं दुश्शकः। दमे सर्व फलं प्रतिष्ठितम् । तस्मात् दमं परमं मोक्षसाधनमिति वदन्ति ॥

दान्ता: those who have controlled their senses दमेन by sense-control किल्बिषम् sin अवधून्वन्ति shake off. दमेन by sense control ब्रह्मचारिण: perfect ascetics सुवः heaven अगच्छन् reached. दमः sense-control भूतानाम् for creatures दुराधर्षम् not capable of approach. दमे in sense control सर्वम् all प्रतिष्ठितम् is supported. तस्मात् therefore दम: sense-control परमम् supreme वदन्ति they say.

4. Persons who practise sense-control shake off their sin by that. Perfect ascetics reached heaven gradually through sense-control. Sense- control is inaccessible to ordinary creatures. Everything is founded in sense-control. There- fore they say sense-control is the supreme (means of liberation).

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[The Kathopanisad II. 1. 1 informs us that the senses are placed in man by the Supreme as an out- going current, and so man is usually an extrovert. Rarely we find one who can call back the senses from external attractions and contemplate the real- ity of his own Self. For the natural man, conscious practice of sense-control is almost unthinkable. A man without sense-control is like a river without banks. For, all his thoughts and activities run to waste. Hence all success depends upon sense-control. Therefore dama is here praised as the supreme means of liberation.]

शर्मेन शान्ता: शिवमाचरन्ति शर्मेन नाकं मुनयोऽन्व- विन्दन् शर्मों भूतानौ दुराघर्ष शमे सर्व प्रतिष्ठितं तस्मच्छमंः परमं वर्दन्ति ॥५॥

शमेन क्रोधादिवृत्तीनां शान्त्या शान्ता: शिवं मंगलं आचरन्ति। मुनयः शमेन दुःखरहितं स्वर्गलोकं अलभन्त। स च शमः भूतानां दुराधर्षः ईषदपि धर्षितुमशक्यः अथवा सोढुं दुश्शकः। शमे सर्वे फलं प्रतिष्ठितम् । तस्मात् शम: परमं मोक्षसाधनमिति वदन्ति ॥

शमेन through calmness of mind शान्ता: those who have become tranquil शिवम् good आचरन्ति practise. मुनय: sages नाकम् heaven शमेन by calmness of mind अन्वविन्दन् attained. शम: calmness of mind भूतानाम् for creatures दुराघर्षम् not capable of approach. शमे in calmness of mind सर्वम् all प्रतिष्ठितम् is supported. तस्मात्

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therefore शमम् calmness of mind परमम् supreme वदन्ति they say.

5. Those who are of a tranquil disposition do good merely by calmness. Sages have attained to heaven through calmness of mind. Calm. ness of mind is inaccessible for the ordinary creatures. Everything is founded on calm- ness of mind. Therefore they say that calm- ness of mind is the supreme means of liberation.

[S'ama is the calm disposition of mind brought about by the absence of passions. A person who has cultivated a habitual disposition of calmness can do good to others, because of the atmosphere of tran- quillity which he creates around himself. This virtue is the characteristic mark of a muni or sage, and by it he reaches a state where there is no sorrow. Literally the word nāka means a state in which there is no want of happiness.]

दानं यज्ञानां वरूथं दक्षिणा, लोके दातारए् सर्वभूनान्युप- जीवन्ति, दानेनागंतीरपांनुदन्त, दुानेनं द्विषन्तो मित्रा भवन्ति, दाने सुर्वे प्रर्तिष्ठितं तम्मौद्दानं परमं वर्दन्ति ॥ ६ ॥

दानं यज्ञानां वरूथं गृहस्थानीयम् । दक्षिणा हि दानम्। लोके सर्वाणि भूतानि दातारं उपजीवन्ति। दानेन अरातीः अपनुदन्ते निराकुर्वन्ति।

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दानेन द्विषन्तः अपि मित्राणि भवन्ति। दाने सर्व प्रतिष्ठितम्। तस्मात् दानं परमं मोक्षसाधनं इति वदन्ति॥

दानम् giving of gift यज्ञानाम् of sacrifices वरूथम् abode, defence दक्षिणा fees, gift, present given at the close of a sacrifice. लोके in the world सर्वभूतानि all creatures दातारम् giver of gifts उपजीवन्ति subsist on. दानेन by gift अरातीः the malignant अपानुदन्त remove. दानेन by gift द्विषन्त: the unfriendly मित्रा (मित्राणि) friendly भवन्ति become. दाने in gift सर्वम् all प्रतिष्ठितम् is established. तस्मात् therefore दानम् gift परमम् supreme वदन्ति they say.

6. Giving of gift in the shape of daksinā is the secure abode of the sacrifices. In the world all creatures subsist on a giver. People remove by gifts those who are envious and malignant towards them. By gift the unfriendly become friendly. Everything is established in gift. Therefore they say that the gift is the supreme means of liberation.

[Any single word like reward, fee, gift or present in English cannot be an equivalent for the word dakşinā. Dakișņā is the gifts given to the Rtviks and competent witnesses of a sacrifice at the conclusion of it by the institutor of the sacrifice out of his free will and according to the terms of engagement. Often it exceeds the terms, giving greater satisfaction to the 24

370 MAHĀNĀRĀYANOPANIȘAD

participants and the witnesses. On such free gifts received depended the teaching and learning of the Vedas as well as the conservation and propagation of Vedic religion unfettered by any external pressure. Therefore daksina is considered to be the home of a sacrifice. By this it is meant that the religion of the Vedas would die out without daksina, just as a family will lanquish without a shelter. In the Rgveda the term arati denotes spirits who frustrate good intentions and disturb the happiness of men. These are dispelled by gifts. Proverbially friends are made by gifts.]

धर्मो विश्वस्य जर्गतः प्रतिष्ठा लोके धुर्मिष्ठ प्रजा उपसर्पन्ति धर्मेण पापमपुनुदति धर्मे सर्व प्रतिष्ठितं तस्मौद्र्म परमं वदन्ति ॥ ७ ॥

धर्म: सर्वस्य जगतः प्रतिष्ठा आश्रयः इति प्रसिद्धम्। लोके धर्मिष्ठं अतिशयेन धर्मनिष्ठं पुरुषं प्रजाः उपसर्पन्ति। धर्मेण पापं अपनुदति विना- शयति। धर्मे सर्व प्रतिष्ठितम् । तस्मात् धर्मः परमं मोक्षसाधनमिति वदन्ति ॥

धर्म: religious righteousness विश्वस्य of all जगत: the universe प्रतिष्ठा support. लोके in the world धर्मिष्ठम् to him who is fully devoted to religious righteous- ness प्रजा: subjects उपसर्पन्ति approach. धर्मेण by dharma पापम् sin अपनुदति chases away. धर्मे in dharma सर्वम् all प्रतिष्ठितम् is supported. तस्मात् therefore धर्मम् dharma परमम् supreme वदन्ति they say.

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7. Dharma, religious righteousness, is the support of the whole universe. All people draw near a person who is fully devoted to dharma. Through dharma a person chases away sin. All are supported by dharma. Therefore they say that dharma is the supreme means of liberation.

[The word dharma translated as religious righte- ousness or religious law is extolled here as the foundation of humanity-nay of all living beings. When the stronger oppress the weak, for the latter the only protection is an appeal to dharma. In a society such an appeal becomes successful only when the dharma of that society is guarded by a sovereign who is himself dharmistha. Again dharma, in the form of prāyas'citta or expiation, cleanses the trans- gressor of the moral law; and in the shape of danda or punishment it purifies the guilty who violate the social law. So dharma is here praised as the support of all. Here dharma comes close to justice.]

प्रजनन वै प्रतिष्ठा लोके साधु प्रजायास्तन्तुं तन्वानः पिंतृ- णामंनणो भरवति; तदेव तस्यानृणं तस्मौत् प्रुजर्ननं परमं वर्दन्ति ॥ ८॥

ER प्रजननमपत्यं यदस्ति तदेव प्रतिष्ठा लोके वंशस्य स्थितिहेतुः। साधु समीचीनं यथा भवति तथा शास्त्रीयेण विधिना प्रजायाः तन्तुं सन्तानं

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अथवा अविच्छेदं तन्वानः विस्तारयन् पितृणां आनृण्यं गतः भवति। पुत्रिण: तदेव हि प्रजननं ऋणापाकरणहेतुः भवति। तस्मात् प्रजननं अपत्योत्पादनं परमं मोक्षसाघनमिति वदन्ति ॥

प्रजननम् procreation वै indeed लोके in the world प्रतिष्ठा foundation of the race. साधु well प्रजाया: of pro- geny तन्तुम् unbroken succession तन्वान: he who extends पितृणाम् of departed ancestors अनृण: one who has discharged the debt भवति becomes. तत् that एव alone तस्य of that man (who owes the debt of progeny to his ancestors) अनृणम् clearance of debt. तस्मात् therefore प्रजननम् procreation परमम् supreme वदन्ति they say.

8. In this world procreation is certainly the foundation of the race. A person who extends the continuity of progeny in the right way by rearing offsprings, according to the scriptural rules, discharges his debt towards his departed ancestors. That alone is the way for him to pay off his debts towards his ancestors. Therefore they say that procreation is the supreme means of liberation.

[The Taittirīyasamhitā (VI. 3. 10) contains the famous statement that a man is born with a con- genital burden of a threefold debt-towards the gods, the departed ancestors and the seers-जायमानो ह वै पुरुषः त्रिभि: ऋणवां जायते। This idea is elaborated later in the

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traditional codes at length. Manu says that a man should plan to get out of the round of birth and death only after paying off the debts he has contracted naturally by his being born as a link in the chain of worldly existence maintained by biological heredity. The scripture prescribes three ways of discharging the debt to the three creators mentioned above. Man's existence on the earth is at the mercy of gods who guide and control the processes of Nature. Life is impossible without sun and rain and wind and plants and the like. In return to such favours received from gods for the sustenance of life, man ought to worship gods and get his freedom from indebtedness to them. The entire human culture proceeds step by step by the momentum of knowledge gained, preserved and transmitted by seers of the past. Each man owes a burden of intellectual indebted- ness to past knowledge which is always much more than he is conscious of or ready to admit. The ancient seers will always feel happy and will consider their debts discharged, if the successive generations preserve and enlarge the knowledge which a latter generation has inherited from a past generation, and transmit the same to coming generations. A man can, therefore, pay back the debt he owes to the seers only by learning the wisdom which they have transmitted to their children by devolution. One's link in the chain of spiritual and intellectual heredity preserved through the line of teachers and students is kept up only in this way. Everyone

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owes a third debt to the biological ancestors cul- minating in their own parents. The sacrifices which a good father makes in order to raise and rear worthy children are impressively portrayed in legend, fiction, poetry and history. A worthy son is exonerated from his debt of having received the protection and care of his sire only when he confers the same to his offsprings. It is, therefore, stated here that procreation is the foundation of society and that only a person who rears children rightly in the way approved by the scriptures and who allows no break in the continuity of his race is absolved from this kind of debt. The importance of procreation is thus set forth. The adverb sadhu in the text implies that those who are fit only for parentage, and not for parenthood approved by the scriptures, hardly fulfils the condition.]

अगनयो वै तथी विद्या देवयानः पन्था गार्हपृत्य ऋक् पृथिवी रंथन्तुरमन्वाहार्यपचनः यर्जुरन्तरिक्षं वामदेव्यमाहवनीयः सामं सुवर्गो लोको बृहत्तस्मदग्नीन् परमं वर्दन्ति ॥ ९ ॥

गार्हपत्यादयः महानयः एव वेदत्यात्मिका विद्या, देवत्वापादकः देवयानमार्गश्र। तेषां मध्ये गार्हपत्यामिः ऋग्वेदात्मकः पृथिवीरूपः रथन्तर- सामात्मकश्च इति स्तूयते ; अन्वाहार्यपचननामकः दक्षिणामिः यजुर्वेदात्मकः अन्तरिक्षलोकरूपः वामदेव्यसामात्मकश्च इति प्रशस्यते; आहवनीया- शनिस्तु सामवेदात्मकः स्वर्गलोकरूपः वृहत्सामात्मकश्च इति च प्रशस्यते। तस्माद् अग्नीन् परमं मोक्षसाधनं वदन्ति ॥

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अग्रय: the great Fires व indeed त्रयी विद्या three-fold knowledge, देवयान: leading to godhood पन्था path. गार्हपत्य: the Garhapatya Fire ऋक Rgveda पृथिवी earth रथन्तरम् the saman chant called by that name. अन्वा- हार्यपचन: the Anvaharyapacana Fire यजु: Yajurveda अन्तरिक्षम् mid-region वामदेव्यम् The saman chant called Vamadevya; आहवनीय: the Ahavaniya Fire साम Sama- veda सुवर्गः लोक: heavenly world बृहत् the saman chant called Brhat. तस्मात् therefore अम्रीन् the sacrificial Fires परमम् supreme वदन्ति they say.

9. The great sacrificial Fires are indeed the three-fold knowledge and the path leading to godhood. Of them, the Garhapatya Fire is Rgveda, the earth and the Rathantara saman chant; Anvāhāryapacana is Yajurveda mid- region and the Vamadevya saman chant; Āhavanīya is the Sāmaveda, the heavenly worlds and the Brhat saman chant. Therefore they say that the sacrificial Fires are the supreme means of liberation.

[This is a eulogy of the three well-known sacri- ficial fires mentioned here by name. The Fires are said to be the Vedas, because without them religious work taught in them cannot be accomplished. They are the path to godhood because yajña performed with their help leads to godhood.]

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अग्निहोत५ सोयं प्रातर्गृहाणां निष्कृतिः स्विंष्ट सहुतं येज्ञकतूनां प्रायणए सुवर्गस्यं लोकस्य ज्योतिस्तस्मादग्निहोत्रं परमं वर्दन्ति ॥ १० ॥

सायं प्रातः च अनुष्ठितं अम्निहोत्रं गहाणां निष्कृतिः अर्थात् गृह- संबन्धिनां पापानां शोधनम्। किञ्च अमिहोत्रं स्विष्टं सुहुतं च, अर्थात् यागहोमयोः शोभनत्वहेतुः। यज्ञानां क्रतूनां च प्रायणं प्रारंभकम्। अत एव स्वर्गस्य लोकस्य ज्योति: प्रदीपवत् प्रकाशकम्। तस्मादमिहोत्नं परमं मोक्षसाधनं इति वदन्ति ॥

सायं प्रातः (च) in the evening and in the morning अगनिहोत्रम् oblation into the fire known by that name गृहाणाम् incidental to housekeeping (पापानाम् sins) निष्कृति: expiation; स्विष्टम् good yaga सुहुतम् good homa यज्ञकतूनाम् of yajnas and kratus प्रायणम् commencement; सुवर्गस्य (स्वर्गस्य) of heaven लोकस्य of world ज्योति: beacon. तस्मात् therefore अननिहोत्रम् Agnihotra परमम् supreme वदन्ति they say.

10. The performance of Agnihotra at dawn and sunset is an expiation for sins incidental to housekeeping. It is a good yāga and a good homa and also it is the commencement of all yajña-s and kratu-s. It is a beacon to the heavenly world. Therefore they say Agnihotra is the supreme means of liberation.

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[In the first clause the understood word pāpānām after grhānām is to be supplied. Bhațțabhāskara says that sins incidental to housekeeping such as hurt caused to living beings while carrying on cultivation, transportation and preparation of food are removed by the regular performance of Agnihotra. Sayana takes the view that failure to perform it will enrage the fire which may consume the house. The untranslated technical words need explanation. 1. Yäga-offering of suitable substances to deities without any binding string. 2. Homa-oblation of those substances into the properly consecrated Fire. 3. Yajña-the seven sacrifices in which offerings are made to the deities in the fire. These are called अग्न्याधेय, अग्निहोत्र, दर्शपूर्णमास, आग्रयण, चातुर्मास्य, निरूढपशुबन्ध and सौत्रामणि। 4. Kratu-a somayaga in which a Yupa (sacrificial post) is installed. The seven kratus or somasamsthas are अनिष्टोम, अत्यगनिष्टोम, उक्थ्य, षोडशो, वाजपेय, अतिरात्र and अप्तोर्याम। Both these types of sacrifices must be commenced with Agnihotra. The word jyotis literally means light and here a mounted light or beacon acting as a guide.]

यज्ञ इति यज्ञो हि देवानीं यज्ञेन हि देवा दिवं गुता यज्ञेनार्सुरानपानुदन्त युज्ञेन द्विषन्तो मित्रा भवन्ति युज्ञे सर्व प्रंतिष्ठितं तस्मौद्युज्ञं पैरमं वर्दन्ति ॥ ११ ॥

यज्ञ: ज्योतिष्टोमादिकं परमं तपः उत्तमं मोक्षसाधनमिति अपरे मन्यन्ते। यज्ञो हि देवानां प्रियः। ते हि देवाः पूर्वानुष्ठितेन यज्ञेन दिवं गताः।

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यज्ञेन एव ते तदा तदा असुरान् अपानुदन्त विनाशितवन्तः। यज्ञेन द्विषन्त: शत्रवः मित्राणि भवन्ति। यज्ञे सर्व प्रतिष्ठितम्। तस्मात् यज्ञं परमं मोक्षसाधनं वदन्ति॥

यज्ञ: sacrifice इति thus. यज्ञ: sacrifice हि indeed देवानाम् for gods (प्रिय: dear). यज्ञेन by sacrifice हि verily देवा: gods दिवम् heaven गता: reached. यज्ञेन by sacrifice असुरान् demons अपानुदन्त drove away. यज्ञेन by sacrifice द्विषन्त: those who are hostile मित्रा (मित्राणि) friends भवन्ति become. यज्ञे in sacrifice सर्वम् all प्रतिष्ठितम् is supported. तस्मात् therefore यज्ञम् sacrifice परमम् supreme वदन्ति they say.

11. Others devoted to the Vedic religion say that sacrifice is the means of liberation. Sacrifice is indeed dear to gods. Verily gods have attained to heaven by their previous deeds of sacrifice. They have driven away demons by sacrifice. By sacrifice those who are hostile become friendly. Everything is supported by sacrifice. Therefore they say sacrifice is the supreme means of liberation.

[The Brahmana portion of the Vedas declare that demons are destroyed by gods through the power of sacrifice. It is believed that a sacrifice like Jyotistoma will fulfil any desire entertained by its institution, and that by its power anyone who dis- liked him may be transformed into a friend of his.]

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मानसं वै प्रांजापुत्यं पुवित्रे मानुसेन म्नसा साधु पश्यति मनुसा ऋषयः प्रजा असृजन्त मानसे सर्व प्रर्तिष्ठितं तस्मौन्मानुसं पैरमं वर्दन्ति ॥ १२ ॥

मनसा उत्पाद्यं यत् मानसं उपासनं अस्ति तदेव प्रजापतेः स्वभूतं, अत एव अतिशयेन पवित्रं च, अथवा प्रजापतिपदप्रापिसाधनं चित्तशुद्धिहेतुः। मानसेन उपासनेन युक्तं मनः यदस्ति तेन मनसा योगी साधु पश्यति सम्यक् साक्षात्करोति। मनसा एकाग्रमनोयुक्ता: ऋषयः विश्वामित्रादयः सङ्कल्पमात्रेण प्रजाः असृजन्त। मानसे सर्व प्रतिष्ठितम्। तस्मात् मानसं परमं मोक्षसाधनं वदन्ति ॥ 1 ssod

मानसम् inward concentration वै indeed प्राजापत्यम् belonging to Prajapati पवित्रम holy. मानसेन मनसा by the mind possessing inward concentration साधु good पश्यति sees. मनसा through concentration of mental powers ऋषय: seers प्रजा: progeny असृजन्त created. मानसे in inward concentration सर्वम् all प्रतिष्ठितम् is supported. तस्मात् therefore मानसम् mental concentra- tion परमम् supreme वदन्ति they say.

12. Inward worship or mental concentra- tion is indeed the means of attaining to the state of Prajapati and so that is holy. Those who possess a mind endowed with the power of inward concentration see and realise what is good. Through mental concentration, seers like Visvāmitra created subjects by mere wish. All

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depends upon this power of the mind. There- fore they say that the power of inward concen- tration is the supreme means of liberation.

[Bhatțabhāskara takes the word mānasa here as tapas in the form of vairāgya engendered in the mind of a person. This belongs to Prajapati and in the absence of it distractions divert the mind from the goal. Sāyaņa takes mānasa tin the sense of in- ward concentration and worship. The sermon given by Prajāpati to his son Sauparņeya Āruņi, reported here in this Section in the form of an anecdote, is meant to test, one by one, the twelve sādhanas given in the previous section with glorifications appropriate to each. When each item was described as supreme, perhaps Aruni was not convinced that it was so; and therefore Prajapati went on presenting these items one after another in succession until he came to the last one called Nyāsa.]

न्यास इत्याहुर्मनीषिणौ ब्रह्माणें ब्रह्मा विश्वेः कतुमः स्वंयम्भू: प्रजापतिः संवत्सर इति ॥ १३ ॥

यः न्यास: सन्न्यास: मोक्षहेतुत्वेन उक्त: तं मनीषिण: वश्येन्द्रियाः ब्रह्माणं हिरण्यगर्भरूपं आहुः हिरणगर्भप्रात्ते: अन्तरंगसाधनत्वात्। हिरण्यगर्भरूपेण संन्यासं स्तोतुं हिरण्यगर्भस्वरूपं स्तूयते-ब्रह्मा हिरण्यगर्भः, विश्वः सर्व- जगदात्मकः, कतमः अतिशयेन सुखस्वरूपः, स्वयंभू: स्वयमेव उत्पन्नः, प्रजापतिः प्रजानां पालकः, संवत्सरः कालात्मकः इत्यादि ॥

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न्यास: sannyasa इति thus (य: that which तम् that) मनीषिण: wise seers ब्रह्माणम् Brahman आहु: say. ब्रह्मा Brahman विश्वः all कतमः supremely blissful स्वयंभू: self- born प्रजापति: protector of created beings संवत्सर: the soul of time इति and so forth.

13. Wise seers declare that sannyāsa men- tioned as the supreme means of liberation is Brahman, and that Brahman is the Universal Spirit, is supremely blissful, is self-born, is the protector of created beings, is the soul of time, and so forth.

[The transcendence of sannyāsa as a means of liberation over the other eleven items is here em- phasised by stating it to be non-different from Brahma, the self-born Universal Being. The word katama, according to Bhattabhāskara, is He who is indeterminable; samvatsara is analysed by him as He by whom creatures are properly settled-samyag vasanti anena bhūtāni iti. Taking this meaning, sam- vatsara is identified with the sun ; because it is the sun that gives light and rain, and help creatures to live.] संवत्सरोऽसावादित्यो य एष आदित्ये पुरुंषः स पैरमेष्ठी ब्रह्मात्मा ॥ १४ ॥

कालात्मकः संवत्सरः असौ आदित्यः एव, आदित्यस्य गतागतेन तस्य निर्वर्त्यमानत्वात्। य एष आदित्यमण्डले पुरुषः स एव परमेष्ठी हिरण्यगर्भ:, स एव सर्वजगत्कारणं ब्रह्म, सर्वजगदात्मभूतश्च ।।

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संवत्सर: year असौ yonder आदित्य: sun. आदित्ये in the sun य: he who एष: this पुरुष: person सः he परमेष्ठी Hiranyagarbha Brahma ब्रह्म Brahman आत्मा Atman.

14. The year is the yonder sun. That Person who is in the sun is Hiranyagarbha; He is Paramesthin (the protector of the universe) and Brahmatman-Supreme Reality that is the innermost Self of all creatures.

[Here again sannyāsa is praised through associa- tion with higher realities. The word samvatsara stands for duration of time which determines the origin, continuation and disappearance of objects in the universe. Time is measured by diurnal move- ment of the sun and the seasons which make the civil year. Time is identified with the sun because we become cognizant of time by the change brought about in Nature through the influence of the sun and by the demarcation made by his rising and setting. The sun again is not merely the visible orb in the sky, but the divine Person contemplated there-the divine Person who is the same as the Supreme in his transcendent and immanent aspects.]

यार्भिरादित्यस्तपति रश्मिभिस्तारभिः पुर्जन्यों वर्षति पुर्जन्यें- नौषधिवनस्पुयः प्रजायन्त ओषधिवनस्पुतिभिरन्नै भवत्यन्नैन प्राणा: प्राणैर्बलं वलैन तपुस्तपसा श्रद्धा श्रुद्धर्यां मेधा मेधया

SECTION SEVNETY-NINE 383

मनीषा मनीषया मनो मनसा शान्तिः शान्त्यां चित्तं चित्तेन स्मृति: स्मृत्या स्मार स्मारेण विज्ञानं विज्ञानैनात्माने वेदयति; तस्मादन्नं ददन्सवीण्येनानि ददात्यन्नातप्रु:णा भवन्ति भूतानां प्राणैर्मनो मनसश्च विज्ञानं विज्ञानीदानन्दो ब्रह्म योनि: ॥ १५॥

आदित्यः यैः उष्णरश्मिभि: सन्तापं करोति तेः भूमिगतं जलमादाय पर्जन्यो भूत्वा वर्षति। पर्जन्येन वर्षुकमेघेन व्रीह्यादयः ओषधयः पनसा- म्रादय: वनस्पतयश्च प्रकर्षेण उत्पद्यन्ते। ओषधिभि: वनस्पतिभिश्च अन्नं भवति। अन्नेन उपयुक्तेन प्राणाः पोषिताः। पुष्टैः प्राणैः शरीरबलं, तादृशेन बलेन कार्यकरणसामर्थ्येन यमनियमादि तपः, तपसा शुद्धचित्तस्य तत्र ज्ञानविषया श्रद्धा औत्पुक्यं, तथाविधया श्रद्वया मेधा बुद्धिप्रकर्षः अथवा ग्रहणधारणसामर्थ्य, ततः मनीषा तत्त्वविषया बुद्धिः अथवा वश्येन्द्रि- यत्वं, मनीषया मनः नैरन्तर्येण तत्त्वानुसन्धानरूपं मननं, तादृशेन मननेन शान्ति:, शान्त्या अर्थात् विक्षेपराहित्येन प्रमाणजनितज्ञानरूपं चित्तं, तादृशज्ञानरूपेण तत्त्वविशया स्मृतिः अनुभूतवस्तुध्यानं, स्मृत्या स्मारं निरन्तरस्मरणं, तेन निरन्तरस्मरणरूपेण स्मारेण विज्ञानं, विशिष्टं सन्ततं ज्ञानं च पूर्वपूर्वहेतुतया तदनन्तरावापिद्वारा श्रेयोर्थी प्राम्नोति। तेन विज्ञानेन परमात्मानं वेदयति सर्वदा अनुभवति। तस्मात् अन्नं ददन् पुरुष: सर्वाण्येतानि प्राणाद्यात्मानुभवपर्यन्तानि पदार्थानि ददाति। यत् कारणात् अन्नात् भूतानां प्राणाः, प्राणैः मनः, मनसः विज्ञानं, विज्ञाना- दानन्दश्च भवन्ति। आनन्दरूपो मत्वा योनि: जगत्कारणभूतं ब्रह्म स्वयं भवति॥

384 MAHĀNĀRĀYAŅOPANIȘAD

याभि: by which रश्मिभि: by rays आदित्य: sun तपति radiates heat ताभि: by them पर्जन्यः rain-bearing cloud वर्षति rains. पर्जन्येन from raincloud ओषधिवनस्पतय: herbs and trees प्रजायन्ते are produced. ओषधिवनस्पतिभि: from herbs and trees अन्नम् food भवति is produced. अन्नेन by food ATUT: vital breaths and senses (are nourished). प्राण: by vital breath and senses बलम् physical strength, बलेन by physical strength तप: austerity, तपसा by austerity श्रद्धा faith, श्रद्धया by faith मेधा mental power, मेघया by mental power मनीषा control of the senses, मनीषया by control of the senses मन: reflection, मनसा by reflection शान्ति: calmness, शान्त्या by calmness चित्तम् conclusive experience of Truth, चित्तेन through con- clusive experience of Truth स्मृति: remembrance (of It), स्मृत्या by remembrance स्मारम् continuous rememb- rance, स्मारेण by continuous remembrance विज्ञानम् unbroken direct realisation of Truth, विज्ञानेन by un- broken direct realisation of Truth आत्मानम् the Supreme वैदयति one knows. तस्मात् therefore अन्नम् food ददन् he who gives सर्वाणि all एतानि these ददाति gives. अन्नात् from food भूतानाम् of creatures प्राणा: breaths and senses भवन्ति come to being. प्राणः by breaths and senses मन: reflection, मनस: from reflection विज्ञानम् unbroken direct realisation of Truth, विज्ञानात् from unbroken direct realisation of Truth आनन्द: bliss. (एवं भूत्वा becoming thus) योनि: cause (of the universe) ब्रह्म Brahman (भवति becomes.)

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15. Those rays by which the sun gives heat, the same rays transform water into rain-cloud which showers the rain. By the rain-cloud herbs and trees come into existence. From herbs and trees food is produced. By the use of food the breaths and senses are nourished. When the life- breath is nourished one gets bodily strength. Bodily strength gives the capacity to practise tapas (in the shape of self-control, religious fast, and so forth). As the result of such tapas, faith in scriptural truths springs into existence. By faith mental power comes. By mental power sense-control is made possible. By sense-control reflection is engendered. From reflection calm- ness of mind results. Conclusive experience of Truth follows calmness. By conclusive experience of Truth remembrance of It is en- gendered. Remembrance produces continuous remembrance. From continuous remembrance results unbroken direct realisation of Truth. By such realisation a person knows the Ātman. For this reason, he who gives food gives all these. For, it is found that the vital breaths and the senses of creatures are from food, that reflection functions with the vital breath and the senses, that unbroken direct realisation comes from reflection and that bliss comes from unbroken direct realisation of Truth. Thus 25

386 MAHĀNĀRĀYAŅOPANIȘAD

having attained bliss one becomes the Supreme which is the source of the universe.

[This passage is called Annastuti (praise of food). The translation is based on Sayana. According to Bhatțabhāskara, sānti means atadvyāvrtti or svābhi- matalambanapratistham manah i.e., exclusion of all thoughts from the mind other than what is at the focus of attention, or firmly fixing the mind on the object of concentration. He takes the last two words as compounded and explains brahmayoni as brahma- prāptihetuḥ.]

स वा एष पुरुषः पश्चधा पश्चात्मा येन सर्वमिदं प्रोत पृथिवी चान्तरिक्ष च दौश्व दिशंश्रावान्तरदिशाश्च स वै सर्वैमिदं जगत्स स भूतर स भुव्यं जिज्ञासक्लृप्त ऋतजा रयिष्ठाः श्रद्धा सत्यो मर्हंस्वान्तमसोपरिष्टात्। ज्ञात्वी तमेवं म्नसा हृदा च भूर्यों न मृत्युमुपयाहि विद्वान्। तस्मन्न्यासमेपा तपसामति- रिक्तमाहुंः ॥ १६ ॥

यः पुरुषः एवं सन्न्यासपूर्वकं तत्त्वज्ञानं सम्पादयति स एव एष सर्वात्मकः पुरुषः सन् पञ्चधा पञ्चप्रकारैः पञ्चात्मा पञ्चविधवस्तुरूपः भवति। येन ब्रह्मभूतेन पुरुषेण सर्वमिदं जगत् सूत्े मणिगणाः इव प्रोतं प्रकर्षेण स्यूतम्। अतः स एव पुरुषः पृथिवी च अन्तरिक्षं च द्यौश्र दिशश्र अवान्तरदिशश्च भवति। सर्ववस्तुव्यापी सन् सः सर्वमिदं जगत्, स एव भूतं जगत्, स एव भव्यं भविष्यदपि जगत् भवति। तत्ववित्

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पुरुष: नरतनुरपि जिज्ञासक्कृत्तः जिज्ञासया वेदान्तविचारेण सर्वात्मकः इति कृत: निश्चितः भवति। ऋतजा ऋतेन प्रामाणिकेन ज्ञानेन सर्वात्मरूपः सज्जातो भवति। रयिष्ठाः गुरूपदेशरूपे रायि धने स्थितः भवति। सः श्रद्धावान् सन् श्रद्धारूपः, अबाध्यसत्यरूपस्य ब्रह्मणः अपरोक्षत्वसम्पादनेन सत्यरूपः, महस्वान् स्वयंप्रकाशः च भवति। संसारकारणेन तमसा वियुक्त: सन् उपरिष्ठात् वर्तमानश्च भवति ॥ हे आरुणे, त्वमपि तं परमात्मानं हृदा हृदयपुण्डरीकनियमितेन मनसा एवं पूर्वोक्तसंन्यासद्वारा ज्ञात्वा विद्वान् तेन ज्ञानेन युक्त: सन् पुनः मृत्युं न उपयाहि मा प्राम्नुहि। यस्मात् संन्यासं मोक्षस्य अन्तरङ्गसाधनं तस्मात् एषां सत्यादिमानसान्तानां तपसां मध्ये मनीषिण: तं उत्कृष्टं साधनमाहुः ॥

#: he (who has attained realisation of the Supreme through sannyāsa as described in the previous pass- ages) वै alone एष: this पुरुष: Supreme Person (सन् having become) पञ्चधा in fivefold way पञ्चात्मा of five substances (भवति becomes). येन by whom सर्वम् all इदम् this प्रोतम् is pervaded. सः he पृथिवी earth च and अन्तरिक्षम् mid-region च and दौः sky च and दिश: main quarters च and अवान्तरदिशा: the quarters in between the main quarters च and. सः he वै indeed सर्वम् all इदम् this जगत् world. सः he भूतम् what is past, सः he भव्यम् what is to be. जिज्ञासकृत: settled by enquiry into Vedanta (as the Supreme Self) ऋतजा: one who has become the Self of all by authoritative knowledge रयिष्ठाः one who is firmly established in the wealth (of knowledge im- parted by teacher) श्रद्धा embodiment of faith सत्यः (सत्यम्) embodiment of Truth महस्वान् self-resplendent तमसा by darkness (वियुक्त: separated) उपरिष्टात् beyond

388 MAHĀNĀRĀYAŅOPANIȘAD

(वर्तते remains). तम् him (the Supreme Self) हृदा made firm in the heart मनसा by the mind च and एवम् as stated above जञात्वा having realised विद्वान् being a knower भूय: again मृत्युम् death न not उपयाहि reach. तस्मात् therefore न्यासम् sannyasa एषाम् of these तपसाम् of means of liberation अतिरिक्तम् supremely excellent आहु: they say.

16. He by whom all this universe is pervad- ed-the earth and the mid-region, the heaven and the quarters and the subquarters-that Person is fivefold and is constituted of five sub- stances. He who has attained supreme know- ledge through sannyāsa is, indeed, this Person. He is all that is perceptible at present, was in the past and will be in the future. Though apparently human, his true nature is that which is settled by the enquiry into the Vedas and what is attained by his new birth in right knowledge. He is firmly established in the richness of knowledge imparted by his guru, as also in his faith and in Truth. He has become the self-resplendent. Being such a one he re- mains beyond the darkness of ignorance. O Āruni, having become one possessed of know- ledge by realising Him, the Supreme, through sannyasa, and with your mind fixed in the heart, do not again fall a prey to death.

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Because sannyasa is thus the supreme means of realisation, therefore wise men declare that to be above all other means of liberation.

[Here in this passage again the person who has attained supreme knowledge is described with a view to praise sannyasa. A man of Self-realisation identifies himself with the Supreme Person who is the whole universe past, present and future. The fivefold knowledge of the senses, the five attributes of the elements, the five primordial elements, the five faculties of knowledge, the five faculties of action, the five breaths, and the five sheaths are meant here by the fivefoldness of the Purusa. The terms jijñāsaklpta, rtajā and rayistha are not in common usage and so they are paraphrased according to Sayana's interpretation. The expression tamasoparistāt is substituted by tapaso varişthāt in the longer version. Bhațțabhās- kara takes it to be tamasah upariştāt which makes the meaning easy although the sandhi be- comes arbitrary. Sāyaņa takes tamasā as an in- complete statement filled out by adding viyuktah. The concluding clause is taken to be an exhortation made by Prajāpati to bis son, Āruņi, to go beyond death by realising the Supreme, adopting sannyāsa as the means of it. The last clause affirms the con- clusion as already hinted at, namely, that sannyāsa transcends all other means of liberation. According to Bhattabhāskara, from jijñāsaklpta to upayāhi

390 MAHĀNĀRĀYANOPANIȘAD

vidvan is a single stanza in the tristubh, and mrtyu means want of zeal for spiritual practice and death.]

वसुरण्वों विभूरंसि प्राणे त्वमर्सि सन्धाना ब्ररह्मन् त्वमर्सि विश्वसृत्तेंजोदास्त्वमंस्यग्नेरेंसि वर्चोदास्त्वमंसि सूर्यन्य द्युम्नोदा- स्त्वमसि चन्द्रमंस उपयामगृंहीतोऽसि ब्रह्मणै त्वा महसे ॥१७॥

हे ब्रह्मन् अन्तर्यामिन् व्यापकस्वरूप, भवान् वसुरण्वः वसुनः सर्वेषां धनरूपस्य तत्त्वज्ञानस्य रण्वः रणिता अस्मदनुग्रहार्थ उपदेष्टा असि, अथवा रणयिता गमयिता असि। एवं विभू: विविधरूपेण उत्पन्नः अथवा सङ्कल्प- मात्रेण विविधस्य जगतः भावयिता असि। प्राणे सूत्रात्मनि स्थितः त्वं सर्वेषां सन्धाता असि। हे ब्रह्मन् त्वं विश्वसृत् सर्वजगद्वयापी असि अथवा विश्वसृक् सर्वत्र अवस्थित: स्रष्टा अथवा विश्वं च स्रष्टा च त्वमसि। त्वं अग्ने: प्रकाशदाता असि। त्वं सूर्यस्य तपनप्रकाशसामर्थ्यदाता असि। त्वं चन्द्रमस: प्रकाशधनस्य दाता असि। त्वं उपयामगहीतः उपभृदादिरूपे मृण्मये दारुमये वा पात्ने यागेषु गहीतः सोमरूपः असि। उक्तप्रकार सर्वकर्तारं सर्वान्तर्यामिणं त्वां महसे ब्रह्मणे चैतन्यज्योतिरस्वरूपब्रह्मतत्त्वाभि- व्यक्त्यर्थ भजामि ।।

हे ब्रह्मन् O Supreme वसुरण्व: the giver of the wealth consisting of supreme knowledge असि thou art. विभू: born in various forms असि thou art. त्वम् thou प्राणे in prana (Sutratman) सन्धाता uniter असि art. त्वम् thou विश्वसृत् pervading the whole universe असि art. त्वम् thou अम्ने: of fire तेजोदा: giver of lustre असि art. त्वम् thou सूर्यस्य of the sun वर्चोदा: giver of the power of light and heat असि art. त्वम् thou चन्द्रमस: of the

SECTION SEVENTY-NINE 391.

moon द्युम्नोदा: (द्युम्रदः) giver of the wealth of light असि art. leid: taken in the vessel called upayama (in the shape of soma juice for oblation) असि thou art. महसे ard for the realisation of the light of the Supreme त्वा thee (भजाम: we worship).

17. O Supreme, Thou art the giver of the wealth of supreme knowledge to us. Thou hast become all. Thou unitest the individual Souls in the Sutratman. Thou pervadest the universe. Thou art the giver of the lustre to fire. Thou art the giver of light and heat to the sun. Thou art the bestower of the riches of light to the moon. Thou art taken in the upayama vessel as soma juice for oblation. We worship Thee the Supreme who art such for the mani- festation of Light.

[After sannyäsa the seeker of the Supreme prac- tises contemplation taking pranava as the aid for focussing his thoughts. Unbroken thought of the Supreme is beset with many hindrances. To remove them the Supreme Being is entreated. Vasuraņva is a rare word explained here according to Sayana's interpretation. Bhattabhāskara reads Vasuraņya and explains, वसुनः वरिष्ठज्ञानस्य ब्रह्मभावलक्षणस्य रणयिता गमयिता. Each individual Self is united by the Sutratman, here called prana whose background is Brahman. The read- ing visvasrk in the place of visvasrt is accepted by Bhattabhaskara. The meaning of the word is : the

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creator of the universe. The light of the various lumi- naries are a loan from the Supreme and the Supreme is said to be present even in the soma oblation. This is a stanza in atijagatī șatpadā metre ending in Yajus.]

ओमित्यात्मानै युञ्जीत। एतद्वै मंहोपुनिषंदं देवानां गृह्यम्। य एवं वेद ब्रह्मणों महिमानमाप्नोति तस्मीद्रह्मणों महिमानं- मित्युपुनिषत् ॥ १८॥

एवं परतत्त्वस्तुत्या परिहृतविन्नः संन्यासी त्रिमात्रं प्रणवं ओं इत्युच्चार्य परमात्मानं स्वरूपत्वेन युञ्जीत चित्ते समादध्यात्। एतदेव प्रणवस्वरूपं महोपनिषदं अर्थात् महद्भिः उपनिषन्द्धिः प्रतिपादितं परमात्मवाचकं इन्द्रा- दीनां देवानां गोप्यं च भवति। यः पुमान् संन्यासानन्तरं प्रणवेन समाधि आचरन् एवं ब्रह्मतत्वं जानाति सः ज्ञानी सर्वपरिच्छेदश्ून्यस्य ब्रह्मणः महिमानं आप्नोति। तस्मात् समस्ताविद्यानिवर्तकात् ज्ञानात् ब्रह्मणः महिमानं प्राप्नोति इति उपनिषत् रहस्यविद्या॥ ओं इति uttering the syllable Om आत्मानम् the Supreme यु्जीत he should contemplate. एतत् this (0m) वै verily महोपनिषदम् (महोपनित्रत्) expressed through many Upanisads देवानाम् of Gods गुह्यम् secret. य: he who एवम् thus वेद knows ब्रह्मण: of Brahman महिमानम् greatness आप्नोति attains. तस्मात् for that reason ब्रह्मण: of Brahman महिमानम् greatness इति thus उपनिष्त् secret knowledge.

18. (The sannyāsin having meditated upon the Supreme) should concentrate his thoughts

SECTION EIGHTY 393

on Him uttering the syllable Om. This, the syllable Om, verily is the substance of many great Upanisads and a secret guarded by the gods without imparting to the unfit. He who practises meditation on the Supreme thus with the aid of pranava after sannyāsa attains to the unlimited greatness of the Supreme. By that he attains to the greatness of Brahman. Thus the secret knowledge has been imparted.

[Here the Sannyāsin is first enjoined to worship God as the Antaryamin and Creator to remove the obstacles in the spiritual path and then commanded to focus his inward attention on the Supreme Reality through the symbol and the sound form of pranava. Pranava is then praised as the essence of all Upani- sads and the secret which gods do not divulge to incompetent aspirants. Of course pranava stands for the Supreme Truth. The Sannyasin thus attains to the greatness of the Supreme Reality, the goal of his life. Mahopanisadam is also interpreted as Mahatī prasastā vidyā upanişīdati ābhya upanişad- bhya iti. The suffix ' a ' is possessive.]

अशीतितमोऽनुवाक: SECTION EIGHTY

तम्यैवं विदु्षो युनस्यात्मा यर्जमानः श्रद्धा पत्नी शरीर- मिध्ममुरो वेदिर्लोमोनि बर्हिवेंद: शिखा हृदयं यूपः काम

394 MAHĀNĀRĀYAŅOPANIȘAD आज्य मुन्युः पशुस्तपोऽगनिर्दमेः शमयिना [दानं] दक्षिणा वाग्घोता प्राण उंद्गाता चक्षुरध्वर्युर्मनो ब्रह्मा श्रोतमझनीत् यावुद्ध्रियंते सा दीक्षा यदश्नाति तद्धविर्यत्पिबति तर्दस्य सोमपानं यद्रमंते तदुंपमदो यत्सश्चरत्युपुविशत्युत्तिष्ठते च स प्रवग्यौ यन्मुखं तदाहवनीयो या व्याहंतिराहुतियदस्य विज्ञानं तज्जुहोति यत्सायं प्रातरत्ति तत्समिधं यत्पातर्मध्यन्दिन५ सायं च तानि सर्वनानि ये अंहोरात्रे ते दर्शपूर्णमासौ यैडर्धमासाश्च मासश् ते चातुर्मास्यानि य ऋनवुम्ते पशुबन्धा ये सैवत्सराश्च परिवत्सराश्च तेऽ्हंर्गणाः सर्ववेदसं वा एतत्सत्रं यन्म्रणुं तदव- भृर्थ एनद्वै जैरामर्यम ग्निहोत्र५ सत्रं य एवं विद्वानुदगयने प्रमीर्यते देवानामेव मंहिमाने गत्वादित्यस्य सायुज्य गच्छत्यथ यो दक्षिणे प्रमीर्यंत पितृणामेव मंहिमाने गत्वा चन्द्र्मसः सार्युज्यं गच्छ- त्येतौ वै सूर्याचन्द्रमसोर्महिमानौ ब्राह्मणो विद्वानभिजंयति तस्मीद् ब्रह्मणो माहमानमाप्नोति तस्मदि् ब्रुह्मणों महिमाने- मित्युपुनिषंत ॥ १ ॥ तस्य एवंविदुषः अर्थात् जीवन्मुक्तस्य सन्न्यासिन: यः यज्ञः अस्ति तस्य यज्ञस्य दहेन्द्रियादिसाक्षी यः आत्मा स एव यजमान: यथा बाह्य- यज्ञस्य स्वामी यजमान: तथा इन्द्रियादिवृत्तीनां स्वामी आत्मा इत्यर्थः । सन्न्यासिन: अन्तःकरणे या श्रद्धारूपा चित्तवृत्तिः अस्ति सा यज्ञस्य पत्नी,

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यच्च तस्य शरीरं अम्नौ प्राणवियोगे आधेयत्वात् तदेव इष्मं, तस्य उर एव वेदि:, लोमानि बर्हिः, वेद: शिखा, हृदयं यूपः, कामः आज्यं, मन्युः पशुः, तपः अनि:, दम: शमयिता, (दानं) दक्षिणा, वाक् होता, प्राणः उद्गाता, चक्षु: अध्वर्युः, मनः ब्रह्मा, श्रोत्ं अग्नीत्, यावत् ध्रियते सा दीक्षा, यत् अश्नाति तत् हविः, यत् पिबति तदस्य सोमपानं, यत् रमते तत् उपसदः, यत् सञ्चरति उपविशति उत्तिष्ठते च सः प्रवर्ग्यः, यत् मुखं तत् आहवनीयः, या व्याहृतिः सा आहुतिः, यत् अस्य विज्ञानं तत् जुहोति, यत् सायं प्रातः अत्ति तत् समिधः, यत् प्रातः मध्यंदिनं सायं च इति कालत्यं तानि सवनानि, ये अहोरात्रे ते दर्शपूर्णमासौ, ये अर्धमासाः च मासाः च ते चातुर्मास्यानि, ये ऋतवः ते पशुबन्धाः, ये संवत्सराः च परिवत्सराः च ते अहर्गणाः, सर्ववेदसं सर्वस्वदक्षिणाकं वै एतत् यजमानस्य सत्नं, यत् अस्य मरणं तदेव अस्य यज्ञस्य अवभृथ: समाततिः। यः वै एतत् अर्थात् उक्तं जरामर्य जरया वयोहान्या मरणपर्यन्तं योगिचरितं अमिनिहोत्नादि संवत्सर- सत्नान्तकर्म स्वरूपमिति एवं वेद उपासते उदगयने उत्तरायणकाले प्रमीयते म्रियते च सः देवानां इन्द्रादीनामेव ऐश्वर्य प्राप्य आदित्यस्य सायुज्यं सहवासं तादात्म्यं वा गच्छति। अथ पूर्वोक्तविलक्षण: यः दक्षिणायने म्रियते सः पितृणामेव ऐश्वर्य प्राप्य चन्द्रमसः सायुज्यं गच्छति। यः ब्राह्मण: एवं एतौ सूर्यचन्द्रमसो: महिमानौ अनुभवन् सगुणब्रह्मरूपं हिरण्यगर्भ विद्वान् अभिजयति हिरण्यगर्भसाक्षात्कारं प्राप्नोति तस्मात् तत्साक्षात्कारात् शरीर- पातानन्तरं हिरण्यगर्भलोकं गत्वा तत्न ब्रह्मणः हिरण्यगर्भस्य महिमानं प्राप्नोति। तत्न उत्पन्नव्रह्मतत्त्वसाक्षात्कारः सन् ब्रह्मलोकविलयादूर्ध्व सत्य- ज्ञानादिलक्षणस्य ब्रह्मणः महत्वं च प्राप्नोति। इति उपनिषत् उपसंहियते ॥

1. The institutor of the sacrifice, in the case of the sacrifice offered by a Sannyasin who has attained supreme knowledge in the manner already described, is his own Self. His faith is

396 MAHĀNĀRAYAŅOPANIȘAD

his wife; his body is his sacrificial fuel; his chest is his altar; his hairs are his holy grass; the Veda he has learnt is his tuft of hair; his heart is his sacrificial post; his. desire is his clarified butter; his anger is his animal to be immolated; his austerity is his fire; his sense- control is his immolator; his gifts are his dakşiņā; his speech is his Hotr priest; his breath is his Udgātr priest; his sight is his Adhvaryu priest; his mind is his Brahman priest; his hearing is his Agnid priest; the span of his life is his preparatory rite; what he eats that is his oblation; what he drinks that is his drinking of soma juice; when he delights himself that is his Upasad rite; when he walks, sits and stands that is his Pravargya rite; that which is his mouth that is his Ahavaniya Fire; that which is his utterance that is his offering of oblation; that which is his knowledge that is his Homa sacrifices ; when he eats in the afternoon and forenoon that is his Samidhoma (oblation of fuel in the fire) ; the three divisions of the day-forenoon, midday and evening-relating to him are his savanas; the day and night are his Darsapūrnamāsa sacrifices; the half months and the months are his Cāturmāsya sacrifice; the seasons are his Pasubandha sacrifice; the samvatsaras and

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the parivatsaras are his Ahargana sacrifice; the total sacrifice is, indeed, his Sattra; death is the Avabhrtha or completion of his sacrifice. That person who knows this, namely, the con- duct of a Sannyasin-covering all the duties from Agnihotra to Sattra and terminating in death overcome by old age-and who dies during the period of the sun's movement to the north attains to the overlordship of gods like Indra and then reaches identity or companionship with the sun. On the other hand he who dies during the period when the sun moves to the south gets only the greatness of the manes and then attains to the identity or companionship with the moon. A brahmana who knows separately the greatness of the sun and the moon realises these two; but he who has become a knower of Hiranyagarbha wins further. From that knowledge which was acquired in the world of Hiranyagarbha, he attains to the greatness of Brahman, the Supreme who is Existence-Knowledge-Bliss, at the dissolution of the world of Hiranyagarbha. Thus the secret knowledge here, and in this Upanisad, is concluded.

[This Section is allied to the Purusavidyā, refer- ence to which is made in the Brahmasūtras III. 3. 24.

398 MAHĀNĀRĀYANOPANIȘAD

Those who are ultra-loyal to the operating religion of the Vedas hold the opinion that the entire Veda is meant for laying down commands that govern the life of religious aspirants. If this thesis is accepted, even a Sannyāsin, who has become liberated- in-life by adopting the supreme means of liberation, namely sannyāsa, described in the Sections above, is under obligation to engage himself in sacrificial duties. According to the Uttaramīmamsa this position is not tenable. What the Sannyasin performs is called ātma- yajña, which is not the usual form of mental, physical and social operations. It is Yajña only in allegory. Through an extended simile the Yajna of the Sann- yāsin is described here. The conventional sacrifice has various ingredients : Persons, place, time, substances, commencement, completion, order,varieties. All these are brought into this picture here. The description, of the sacrifice starts with the Yajamāna or the insti- tutor of the sacrifice along with his Patni, the wife. Either of these by demise or withdrawal brings a sacrifice to an abrupt end. In the allegory here, the individual Self acting as the Witness of the functions of the body and the senses is the Yajamāna, because all the functions of the body and the mind are for his sake. A Sannyasin's life is rooted in an unswerving faith in the truth taught by the scriptures and by his preceptor; he never strays away from that faith ; and so this faith takes the place of the wife who must be present in the real Yajña. His body will be finally consigned into the holy fire as a corpse and

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so it is his fuel. The necessaries of a sacrifice are stocked in the altar, so also the thoughts connected with the sacrifice are kept within one's chest. On the spread out holy grass (Kusa) Gods are in- voked. The hair on the chest within which lies the heart in which the Sannyasin meditates-stands for' such a grass seat. Knowledge of the Veda must be always supporting the life of the Sannyāsin and the Yajamana and so that is compared to the tuft of hair called sikha which should not be removed, except for a vow from the head of a Brahmana. The heart of the Sannyasin is said to be the Yupa (the sacrificial post) on which the animals (anger and the like) are tied and slaughtered. Clari- fied butter offered into the consecrated Fire indi- cates that desires are kindled when they are stimu- lated and that they are extinquished by fulfilment. So also ajya enkindles or puts out the fire. In the Somayāga victims are immolated. Similarly anger and other passions are to be slayed by the Sannyāsin in his mystic sacrifice. Without the consecrated Fire no sacrifice is possible. For the Sannyasin, that fire is tapas in the form of sense-control and calm- ness. Some books read dharma in the place of dama or calmness. Whether the word be dharma or dama it represents here the immolator. The word dana is taken to be understood before the term dakşinā. In the case of the Sannyasin, giving of knowledge or the performance of duties proper to his station is the dakşiņā. A sacrifice has many participants

400 MAHĀNĀRĀYAŅOPANIȘAD

when it is in progress. They are ग्रहपतिः, ब्रह्मा, पत्नी, उद्गाता, प्रस्तोता, प्रतिहर्ता, उपगाता, सदस्याः, होता, मैत्रावरुणः, ब्राह्मणा- च्छंसी, नेष्टा, पोता, अच्छावाक:, अन्नीत्, ग्रावस्तुत्, उन्नेता, सुब्रह्मण्यः, अध्वर्युः, प्रतिप्रस्थाता, विशास्ता, ध्रुवगोपः, हविष्येषी, इध्मवाह: and ₹TfAa | Of these, eight are mentioned here as the Self, faith, sense-control, speech, life-breath, sight, mind and hearing of the Sannyāsin. Dīkșā is the period of the Yajamana's vow. In the case of the Sannyasin that is his whole life or his period of fast. He eats and drinks in the same way as the Rtvik offers obla- tions into the consecrated Fire or as he drinks the soma juice ceremoniously. The Sannyasin finds pleasure in meditating on the Supreme within him- self. That takes the place of the Upasad sacrifice. Upasad is the name of one Isti to be performed three days in the Jyotistoma and other sacrifices after dīkșa and before the soma day. In this way प्रवर्ग्य, दर्शपूर्णमास, चातुर्मास्य, पशुबन्ध and अर्हर्गण are also to be understood as names of important sacrifices which are materially performed outside. Here correspondence with them and some aspects of a . Sannyasin's life is pointed out. The word savana literally means the pressing of the soma juice for a somayaga in the morning, in the noon and in the evening. Sometimes the three baths during these three times which a Sannyasin takes are also noted by it. The cycle of sixty years is divided into twelve units of five years, each unit being called a yuga. The five groups of years which make the yuga are

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called संवत्सर, परिवत्सर, इदावत्सर, इदुवत्सर and इद्वत्सर in the Taittirīyabrāhmaņa III. 10. 3. Of these two are mentioned here implying the rest also. The word sarvavedasa means a sacrifice in which all possessions set apart for it are given away without residue as dakşiņā. Here every part of the body of the Sannyasin is sacrificed in the fire of tapas and therefore the whole duration of his life is called a sattra or a sacrificial session. According to Bhatta- bhaskara S'amayita is the person who cooks food for offering and the term Brahmana at the close of the text stands for all persons. Next follows the description of kramamukti or gradual liberation via Brahmaloka. Death during uttarayana or the period denoted by the sun's apparent movement away from the southern solstitial point is praised as superior to death in dakșiņāyana or the period denoted by the sun's apparent movement away from the northern solstitial point. The word jaramaryam in the text is explained as jarayā vayohānyā mriyate iti. This implies that a man as a rule has no religious sanction to commit suicide. The Sannyāsin who lives his prescribed life until death, is performing internally the perpetual Agnihotra. And such a Sannyasin attains to mukti through Hiranya- garbhaloka, even though he has not attained to Brahmabhava and sadyomukti during his life on earth. Thus the whole Section describes Ātmayajna which is the highest of all sacrifices. This Upanișad

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which started with the description of the Supreme Being as Prajāpati is completed with the account of sannyasa eulogised as the Supreme. A complete circuit is portrayed in this great text : Prajapati's entering into the womb as the Jiva, the spiritual evolution of the Jīva through karma, upāsanā and the performance of other religious duties; and, finally, the Jiva's attainment of the Supreme Bliss or realisation of the Self through sannyasa.]

ॐ शं नौ मितः शं वरुणः । शं नौ भवत्वर्यमा। शं न् इन्द्रो बृहस्पतिः । शं नो विर्ष्णुरुरुक्रमः । नमो ब्रह्मणे । नर्मस्ते वायो। त्वमेव प्रत्यक्षं ब्रह्मासि। त्वामेव प्रत्यक्षं ब्रह्मा- वादिषम्। ऋतर्मवादिषम्। सत्यमंवादिषम्। तन्मामावीत् । तद्वक्तारमावीत्। आवीन्माम् । आवीद्वक्तारैम् ।।

ॐ सह नववतु। सह नौ भुनक्त। सह वीयें करवावहै। तेजुस्वि नावधातमस्तु। मा विद्विषावहैं॥ ॐ शान्तिः शान्तिः शान्तिः ॥

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