1. Maha Narayana Upanishad Swami Vimalananda R.K. Mutt 1968

Upanısad Senes

MAHANARAYAŅOPANISAD

(WITH ACCENTED TEXT)

Intr oduction, Translation, Interpretation in Sanskut, and Critical and Explanatory Notes

BY SWĀMĪ VIMALĀNANDA

RAMAKRISHNA MATH

SRI RAMAKRISHNA MATH SRI RAMAKRISHNA MATH ROAD MYLAPORE, MADRAS-4 1968

Publshed by C THE PRESIDENT SRI RAMAKRISHNA MATH MYLAPORE, MADRAS-4

SECOND EDITION 1968 All nghts reserved COP-MMMCC-IES

Printed at Price Sharada Press Rupees Six Car Street, Mangalore-1

PUBLISHER'S NOTE

THE Upanisads are the culmination of the Vedas Theretore they aie known as the Vedanta The religious message given by Swami Vivekananda was based on the Vedanta The Swamijī urged his followers to populause the thoughts treasur- ed in the Upanisads at home and abroad Bearing this idea in mind the second president of this Math started the Upanisad Seres thuty-five years ago Each Upanisad belonging to this Series contains the text in bold Devanāgari type, word-by- word meaning, translation based on tiadition, Introduction briefly summarizing the subject matter, and elaborate Notes About a dozen Upanisads are specially illuminated by the superb Commentary of Sii Sankaracarya, who lived over one thousand years ago They are the most authoutative Upa- nisads, and eleven of them are now made available in this Series Most of them have undergone many editions and 1epunts, and have gained popularity in several parts of the world Heartened by this wide welcome given to the Upanisad Senes, we now publish the Mahanarayanopanisad 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 is counted as pait of the Krsnayajurveda, to the religious Hindu is perhaps unequalled by any other work of its class We have there- fore endeavoured to bring out a suitable edition of this abstruse text with aids for understanding 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 recerved meanng clearer to those users of the translation who possess some knowledge of Sanskrit

1V MAHĀNĀRĀYANOPANISAD

Much religious material has been digested into the critical and explanatory Notes This s 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 Senes It has been given up here in order to make the reading of the explanatory Notes smooth and con- tiuous This Upaniad together with its preceding Prapā- thaka-divided into Siksā - Ananda-Bhrgu-Vallīs-is chanted solemnly on special religious occasions So the text is given heie with accent marks in order to facilitate its recital This will be welcomed by those who have no long training in the customary Vedic iecitation

PRESIDENT PUBLISHER Ramakrıshna Math, Madıas March, 1957

पूर्वपीठिका

ॐ नमो भगवते वेदपुरुषाय। अलौकिकश्रेयस्साधनतया मन्त्रब्राह्मणात्मक- माम्नायामृतमखिलैरना विलचारित्रैरास्तिकपुरुषै सश्रद्ध प्रमाणमूर्धनि सस्था- पितम्। वेदोऽखिलो धर्ममूलमिति स्थितमपि ग्रहणाध्ययने स्वाध्याये च मन्दश्रद्धान् तदानीमपि दृष्ट्टा श्रीमत्सायणाचार्या ऋग्वेदीयवेदार्थ प्रकाशो- पोद्घाते "वेदमनुच्चार्य परनिन्दानृतकलहहेतु लौकिकी वार्ता सर्वत्रोच्चाग्यत स्पष्ट एव वाचि भाग्याभाव." इति भृश चिखेद। अस्मिन् काले विक्षेप- भू यिष्ठत्वात् गुरुशास्त्रसम्प्रदाय दौबल्याद् विरलश्रद्धत्वाच्च वेदद्युमणेर्मेघाच्छन्नता दृष्ट्वा इतरभाषानुवादादिपरिकगवलम्बेन वेदैकदेशस्यापि यथाकर्थञ्चित् बहूना परिशीलन सम्पादयितुं तत्र तत्र यत्नो दरीदृश्यते। ईशाद्येकादशोपनिषदा आङ्गलभाषानुवादादिसवलित सस्करणं मद्रपुरीयरामकृष्णमठाध्यक्षै अन- तिव्युत्पन्नानामुपकृतये इत. पूर्वमेव उपनिषद्ग्रन्थावलिरूपेण मुद्राप्य प्रकाशितम् । तदनुसृत्य कृष्णयजुर्वदीयस्य महानारायणोपनिषदिति प्रख्यातस्य याज्ञिक्युपनिषद अपि सानुवाद सम्पादनाय समादिष्टोऽह प्रकीर्णरूपस्यास्य वेदभागस्य दुरूहता समीक्ष्य आस्तिकानुमोदितमर्थमुद्घाटयितु यथामति यथा- शक्ति यतनीयमिति निश्चित्य श्रीमता भट्टभास्करसायणाचार्यचरणादीना व्याख्यावचनजात साकल्येनोपजीव्य सरलया सरण्या समुपकल्पिता अल्पग्रन्था काचिद् विवृतिमप्यत्र समयौड्क्षम्। सम्प्रदायसिद्धार्थसमालोकनसमुत्सुकाना सर्वषामप्ययमारम्भ समीचीनतया भयादित्याशान्वितस्तावत् एतत्पीठिका- सन्दर्भसमाप्तौ महामहिमश्रीहेमचन्द्रसूरिणा पद्येनानेनास्य गन्थस्य पाठकान् प्रति साञ्जलिबन्धमेव प्रार्थये-

प्रमाणसिद्धान्तविरुद्धमत्र यत्किञ्चिदुक्त मतिमान्द्यदोषात्। मात्सर्यमुत्सार्य तदार्यचित्ता 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 Devanagari alphabet in the columns below are invar- ably iepresented by the Roman letters facing them

अ a क k दू d आ ख kh धू dh इ 1 गू g न् n ई I घ् gh q p उ ङ n फ् ph ऊ प च् c ब् छ ch भ bh ज् J म् m झ् jh य् 1 ञ् ii र्

e टू t ल् 1

al 5 th व् V ओ 0 ड् d श् औ au ढ़् dh ष् S

: m ण n सू S . h त्1 ह h थू th

INTRODUCTION

MODERN Investigations have revealed that the 2600 million people on this globe speak 2796 different languages and dialects belonging to different famles 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 com- prehensive teim Vedas, tiansmitted by oral tradition for several centuries before the introduction of writing, is accepted as the oldest literature available for the puipose of studying the religious thoughts exercising a considerable influence over the people of a significant part of Asia for many millenniums Those languages which have preserved past thoughts in literary form, either as written records or oral traditions, 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 preserved in the Vedas through the religious fervour of a highly sensitive people who paid the greatest attention to the caieful 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

V11 MAHANARAYANOPANISAD

An account of the nature and division of the Vedas will be found in the Introduction to the Isavasyopanisad included in the Upanisad Senes 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 Narayanopanisad Of these the longer one includes a variety of subjects of great importance in the daily òbsei- vances of a religious Hindu It is accepted as a part of the Krsnayajurveda and is distinguished geneially by the designa- tion Mahanarayanopanısad The same Upanisad is known also as Yajnikı-upanısad on the ground that Yajnatma Nara- yana is considered to be the seer of this part of the Veda Like the other Vedas the Yajurveda is divided into samhita and brahmana The Taittiriya recension of it has the Taittu iya- ranyaka as an extension of the brahmana The TaittiIye- ranyaka accordıng to Sayanaçarya has ten piapathakas of which this Upanisad forms the last one Bhattabhaskara who wrote a Commentary on the whole of Yajurveda, anterioi to Sayana, substitutes the term prasna for the division heading prapathaka, and calls this as the last prasna Both the exegetists accept the name Yajnıkyupansad

In preparing the present edition the following printed books have been consulted 1 Taittiriyaranyaka with Bhatta- bhaskara's Commentary, published from Mysore in the Bibliotheca Samskrita Series 2 Taittiriyaranyaka with the Commentary of Sayanaçarya in two parts, published in the Anandasrama Sanskrıt Series 3 Mahanarayanopanısad, published in the Bombay Sanskrit Series, edited by Col G A Jacob, with the Dıpikatıka. 4 Yajnıkyupanisad brought out in the Adyar Library Series

INTRODUCTION 1X

The text presented in all these four books is not precisely the same Apart fiom 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 commentatoi, Bhattabhāskara, has noticed a text having only snty-four Sections This is generally designated as the drāvidapātha Sāyanācārya also has written the Com- mentary on this text The works mentioned as (3) and (4) above also are based on the shoit text of Bhattabhaskara and Sāyana The Anandasrama edition contains a panisista 1eproducing the tenth prapathaka under the subtitle Nārāya- nopanisad-This is the longer version generally known as the Åndmapatha in eighty Sections-together with the Com- mentary of an untraced author which closely resembles the Commentary of Sayana in respect of those passages which are common with the shorter version The tenth prapāthaka of the Taittu īyāranyaka is con- sıdered khila (1e, supplementary) even by Bhattabhāskara and Sayana The supplementary nature of this part is also clear from its structural organization 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- vidya and upāsanā passages, either quoted from other parts of the Vedas oi found only here, in a style closely resembling that of the other Brahmanas and the Upanisads, gives this work an authority above that of many other minor Upanisads Śrī Sankarācārya has not witten any Commentary on this Upanisad; but still he refers to statements contained in it in the course of his Commentary on the Brahmasutras 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

x MAHĀNĀRĀYANOPANISAD

the samhıtā and brāhmana, says Sāyanācārya, is brought together in this miscellaneous (prakirna) work The same Commentator points out also that the commencement of the work with the description of Paramatman and the conclusion of it eulogizing sannyasa 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 com- monly used in connection with religious acts of worship and, therefore, the epithet Yajñiki is particularly appropriate The existence of a recension with ninety Sections among some people ın the Karnātaka has been noticed by Sāyanācārya The motive which prompted me to take up the prepara- tion of this work for the Upanisad Senes published by the Math being purely religious, I have presented here a text which has been made exhaustive and eclectic as far as it was possible The simple Sanskrit interpretation given immedi- ately below the text is meant to facilitate the understanding 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 recerved meaning fully, the translation has been made some- what free and explanatory The running Notes, besides being critical and expository, aim also at giving the religious background of the passages In interpreting the passages, the method followed is the one propounded by Mīmāmsā, namely, by tackling the tätparya 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

INTRODUCTION X1

persons who tuin 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 italcs is seldom completely uniform In the Notes usually the longer extracts and technical words are printed in Devanagarı Textual words are italicized so that they may be easily detected Smaller extracts and technical Sansknt words are printed in Roman with or without capitalized beginning The Englsh plural signs, added to untranslated Sanskrit words, is hypen- ated 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 understanding of them in some measure

Before closing this Introduction I take pleasure to mention here the name Swamı Mridananda who relieved me of some ocular strain Swamı Mudananda took down the translation and the Notes at dictation, copied the draft for printing and partly scanned the proof-sheets

Mahasıvaratıı Februrary 27, 1957 SWAMI VIMALANANDA

ANALYTICAL CONTENTS

(OF THE TEXT AND THE NOTES)

PAGE

PRAJAPATI God Transcendent and Immanent 1 The Ultimate Divine Principle called Paramesvara or the Prajapatı 2 Aksharabrahman-The Self-supporting Final Cause of the Universe 4 Seers Realise the All-pervading Divine in the Ether of Their Heart 5 The Order of Cosmic Evolution 7 The Omnifom Nature of the All-Sustaining Brahman 9 Rtam and Satyam, He alone is All Gods 10 Piajapatı as the Divine Purusha and the Source of Time With all Its Divisions 11 The Divine Being is Called Mahad-Yasas, has None Above Hım, and is Limitless 13 Immortality Attained through Meditation on Him in the Heart 15 Uttaranarayananuvaka 16 Knowledge of God Alone Leads to Release 17 The Unborn Prajapati is born Diversely 17 Minor Gods Submit to the Knower of the Supreme 18 The Spouses Hri and Laksmı 19 Hıranyagarbha-sukta 20 Paramatman as the Time-binding Experiencer in All Living Beings 24 Ekadeva, the Supreme Divine Being, Works the Entire Unverse 26

ANALYTICAL CONTENTS X111

PAGE

The Togetherness of the Universe in God 28 God is the Web and Woof of Creation 28 Vena, after Realizing the Immortal, Taught It 23 The Knower of God Deserves Highest Honour 28 God is the Friend, Parent and Ordainer 31 God-Realization A Simultaneous Expeuence of Iden- tity 32-33 Substance of Mantras I 6-18 33-35 A Supplication for Intellectual Powers 35 Prayers to Agni for Granting Specific Needs 37 Rudragāyatrī 39 The Ancestry and Significance of Gāyatrīs 40 Gāyatrīs of Mahādeva, Vınāyaka, Nandıkesvara, San- mukha, Garuda, Brahma, Narayana, Narasımha, Ādıtya, Agnı and Durgī 43-48 Gāyatrīs from Āgamas and Tantras 49 Panıc Grass Religious Importance of It 50 Repetition of Proper Ritual Acts Deepens Religious Lıfe 51 Multiplication of Progeny and Social Transmission 52 Prayer to the Earth and Self-Purification by It 53 The Earth Glorified and Imploied to for Favours 54-56 Supplication to Indra For Fearlessness and Well-being 57 Real nature of Indra in the Rgvedasamhitā 59 An Oft-quoted Prayer for Well-being 59 Prayer to Indra and Soma 60-62 Vena as the Symbol of the Supreme Reality 62 The Earth Implored to Grant Bliss and to End Sorrows 64 An Invocation to the Earth Glorified as Śri 65 Welcoming Values and Exorcising Dis-values 66

XIV MAHĀNĀRĀYANOPANISAD

PAGE

Well-being Sought From Indra 67 Prayer for Fitness to Sacrifice and Destruction of Enemies 68 The Lord's Feet and One's Own Moral Conduct Save One from Misery 69 Prayer Addressed to Indra for Safety 70 Propitiation of Water and Herbs 71 How the Vedas Help the Common Men 71 Aghamarsana Sukta Its Philosophy and Import 72 Prayer to Varuna for Purity 75 Right Livelihood Expiation of Transgressions 76 Salutations to Agnı, Indra and Varuna 76 Counteracting Adverse Effects of Water 77 Expiation of the Sins of Gluttony and Greed and the Prınciple underlying It 78 Invocation to the Ten Deified Rgvedic Rivers 80-81 A Creationistic Hymn (Rgveda X 190) 81 A Prayer for Total Purity 84 Oblation of Finite Self into Infinite Brahman 86 Varuna, the Sin-effacer 89 Self-abasement Before God's Supreme Purity 90 Soma as Umämaheśvara and the King of the Universe 91 Durgā-sūkta-Hymn to Durgā 93-100 Atri's Perpetual Prayer for the Peace and Safety of All 98 Prayer to Fire God for Happiness and Fortune 101 Prayer to Indra and Visnu for Devotion 102 Mantras Chanted while Making Oblations for Increase of Food 103 Mahavyahrtihoma Chanting for Destroying Sın 105 Mantras for Offering Oblations for Greatness 107

ANALYTICAL CONTENTS XV

PAGE

Prayers for the Attainment of Knowledge 109 Prayers for Removing Obstacles in the Path to Higher Knowledge 112 Prayer for Retention of the Scripture Learnt 112 Moral and Spiritual Discipline Eulogised as Tapas 115-117 Approval of Meritorious Work and Censure of the Opposite Kınd 118 An Echo of this Upanisad in the Dhammapada 120 Grace of God is a Necessary Condition for Seeing Hım 121 God as the Source of Life, Body and Environment 123 The Best Instances of the Type Remind Us of Divine Glory 126 Bondage to Natuie and Release from It 127 Hamsamantra Its Non-dualistic Meaning 129 Prajāpati as God Immanent and Transcendental 132 Prayer to Savitr for Plenty 134 Fitness for Spiritual Illumination Engendered through Sacrifices 135 The Greatness of Divine Names 136-140 The Greatness of Vedantic Knowledge 141 A Prayer for Unbroken Thought of God 143 The Greatness of Purusa. The Tree Analogy 145 Immortality through Renunciation Its Rareness 146 Vedānta, Sannyāsa and Yoga as Methods of Release from Transmigration 149 The place Where God is to be Worshipped 151 Maheśvara-Who is He? 153 Vıśvapurusa Nārāyana-His Nature, Glory, His Resi- dence in the Heart, and His Identity with the Universe and all Gods 155-169

XV MAHĀNĀRĀYANOPANISAD

PAGE

Worship of the Supieme Being in the Solar Orb 170 The Glory of the Sun 173-176 Āditya Designated by Pranava and Worshipped as Brahman 177 Mantras for the Consecration of Sıvalınga 178 Prayer to Sadyojata-Siva for Release from Transmigra- 182 tion Salutation to Vāmadeva-Sıva 183 Salutation to Aghora-Sıva 185 Salutation to Isana, the Lord of All, and Prayer foi His Blessings 186 Salutations to Paśupati-Śıva 187 Salutations to Bahmapurusa in the Androgynous Foim 188 Salutations to Rudra in the Universal Aspect 190 Longing to Worship Rudra at Heart with Hymns 192 Material of the Sacrificial Laddle Sacrifices Lead to Inner Purity 193 A Hymn Prescribed for Counteracting Evil 195 A Formula in Praise of the Earth as Adıtı 196 Water Eulogized as the Omnific Cause 197 Invoking Water for Self-purification 199 Self-oblation into the True Immortal Light 201 Sun as the Divine into Whom Self-oblation is Made 204 The Pranava Identified with Brahman Some Details About it 206 Invocation of Gayatri-the Mother of Vedas 207 Day to Day Removal of Sins 208 Invocation of Gayatri and Personification of the For- mula 209 Worshıp of Gāyatrī 211-214

ANALYTICAL CONTENTS XV11

PAGE

Vyāhıtıs, Gāyatıī and Gāyatrīśiras for Prānāyāma 214 Details About Gayatri Significance Explained 215-217 Dısmıssal of Gāyatıīdevī 218 Woiship of Gayatri Gives Welfae 219-220 Oblation of Prãnas to Soma 221 Trisuparna Mantras 221-225 Mental Power Necessary to Reach Brahman 225 Prayer to Savitr to Remove the Sleep of Illusion 225 Prayer to Savitr for Heraldng in What is Auspicious 225 Madhumantras which Stress upon the Need of True Disciples, Supreme Knowledge and Salubrious En- vironment 225 Invocation foi Obtaining Intelligence Quoted From Other Vedas 229

The Glory of Trisuparna 230 Fire-Worship as Mystic Communion 232-235 Prayer to the Deity Called Medhā 235 Intelligence and Wealth Must Combine 237 Importance of Speech Guarded by Intelligence 237 Prayers to Indra, Sarasvati, Aświns, Gandharvas and Apsaras for Intelligence 239 Agnı, Indra and Sūrya Supplicated for Intelligence 242 Prayer for Longevity, Safety, Sinlessness and Wealth 243 Death' Go Back, Do not Strike Us 244 May We Live Long Brilliant Life-A Prayer 245 Fear of Yama and Accusation of Others Prayed Away 246

Longing for the Path of Liberation 247 Power of Yajña to Take One Acioss the Sea of Death 249

Death Placated for Granting Safety 250 Rudra is Implored Not to Hurt 251

XV111 MAHĀNĀRĀYANOPANISAD

PAGF

Rudra is Saluted to Spare One's Belongings 252 A prayer to Prajāpatı 254 The Power of Yajña to Loosen Death-traps 257 Death Includes Many Snares 258 Oblations to Remove Offences Done to Gods And Men 259 Individual is Responsible for the Offences of the Group Also 261 Prayer to Remove Hostile Spirits 262 Desne Made the Scapegoat 263 Kama-the Philosophy Behind this Term 265 Manyu 266-267 Burnt Offerings of Sesamum for Benefits 267 Preparation for Sannyāsa 268 Sesamum for Oblation 269 The Level of the Community Influences the Individual's Moral Stature 270 The Oblation Known as Viraja for Self-Purification 271-284 A Possible Indication that the Oblation May be Offered by Either Sex 273 Virajā Oblations Continued 274 Hıdden Egoism 275 The Eclipsed Soul Comes out in all Splendour 279 Hunger and Thirst 280 Asceticısm ımplied in Sannyāsa 281 Efface Misfortune, Adversity and Poverty 282 Laksmī and Alaksmī 283 Thirty-seven Oblatory Formulas for Balıharana 284-286 Importance of Food for All Lving Beings 287 Troubling Rudragana Prayed to for Safety 288 The Supreme Truth 289

ANALYTICAL CONTENTS X1X

PAGE

Puruh or Pūh 290 Brahman as All-God 291 Sraddha-a Deity to be Worshippea 292 Prānāgnıhotra 292-297 Food-seeking Instinct Spiritualısed 294 Amtahoma 296 The Container and Cover for Food 295-296 Fınal Mantras Completing Prānāgnihotra 297 Purusa of the Size of the Thumb is Satisfied by Repast 297 God the True Enjoyer Man, Only an Instrument 298 Satisfaction of a Repast Must Bring Remembrance of God 299 Enjoy What is Granted to Us by God 300 Prayer to Remove the Bondage of Ignorance . 301 Rudra as Prānagranthi 302 Lapse of Ahankara, Sıgn of Maturity 303 Unity of Visnu and Siva 304 Manıfoldness of Agnı-the Dıvine 304 Yajña Personified and Venerated 305 Brahman in the Brahmana 308 Truthfulness as Supreme Means of Liberation 309 Sugar-Coating Truth with Untruth 310 Religious Fast as Tapas 311 Sense-Control as Tapas 312 Tranquillization of Mind as Tapas 313 Giving Selfless Gifts as Tapas 314 Religious Righteousness as Foundation of All 315 Procreation 316 The Fıve Mahāgnis 317 Agnihotra as Means of Liberation 318

xx MAHANĀRĀYANOPANISAD

PAGE

Yajña Leads Men to the Status of Gods in Heaven 319 Manasa-Inward Worship-Its Importance 320 How Yajña Prepares One to be an Atmayājın 321 Sannyasa Declared to be Supreme 322 Two Different Views of Nyāsa 322-323 Sauparneya Arun1's Question to His Father 324 Tapas is Behind Great Achievements 326 Sense-Control Its Gieatness and Inaccessibilty 327 Calmness of Mind as means of Liberation 328 Selfless-Gift as the Shelter of Sacrifice 330 Dharma or Justice is the Defence of the Oppiessed 331 Procreation as the Foundation of Races 332 The Conception of Threefold debts 334 Why Sacrificial Fires are Important ? 335 Agnihotra-the Beacon to Heaven 336 Yajña as a Potent Weapon . 337 The Value of Inward Concentration 339 Sannyasa Eulogised as the Supreme 340 A Panegyric upon Food 342 The Scale of Values. Sun, Rain, Flora, Food, Strength, Power, Tapas, Faith, Sense-Control, Reflection, Calmness, Remembrance, Direct Realisation and Bliss 344 Knowledge of the Atmapurusa Leads to Release 346 Why Sannyasa is the Greatest Tapas ? 348 Brahman as Giver of all Light 349 Prescription for Meditation as Gıven to Sannyāsıns 351 Ātmayajña and Its Ingredients 352-356 Correspondences Between Bahıryajña and Antaryajña . 356 Ātmayajña ıs a Development of Upāsanā 358 The Complete Cycle-From Birth to Release 358-359

शान्तिपाठ. PEACE INVOCATION

हरि: ॐ ॥। शं नो मित्रः शं वरुणः । शं नो भव- त्वर्यमा। शं न इन्द्रो बृहस्पर्तिः । शं नो विष्णुरुरुक्रमः ॥ नमो ब्रह्मणे। नर्मस्ते वायो। त्वमेव प्रत्यक्षं ब्रह्मासि । त्वामेव प्रत्यक्ष ब्रह्म वदिष्यामि। ऋतं वदिष्यामि। सत्यं वदिष्यामि । तन्मामंवतु। तद्वक्तारमवतु। अवंतु माम् । अवंतु वक्तारम्॥ ॐ शान्तिः शान्तिः शान्तिः ।। ॐ सह नाववतु। सह नौ' भुनक्तु। सह वीर्य' कर- वावहै। तेजस्वि नावथीतमस्तु। मा विद्विषावहै। ॐ शान्ति: शान्तिः शान्तिः ।। May Mıtra, Varuna, Aryamān, India, Brhaspatı, and all-pervading Visnu be propitious to us and grant us welfare and bliss I bow down to Brahman in reverence O Vāyu, I bow down to Thee in adoration Thou verily art perceptible Brahman I shall declare Thou art 11ght Thou art the tiue 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 togethei, may He nourish us both together, may we work conjointly with gieat 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 envnonment and in the forces that act on me

प्रथ मोऽनुवाक. SECTION ONE

अन्मंस्यपारे भुवंनस्य मध्ये नाकंस्य पृष्ठे मंहतो महीयान्। शुकरेण ज्योतीषि समनुप्रविष्टः प्रजापंतिश्चरति गर्भे' अन्तः

परिच्छेदविहीने जलराशौ पृथिवीमध्ये स्वर्गस्य उपरि च सर्वदा सन्निहित महता अपि महत्तम प्रजाना गक्षिता परमेग्वर भासकजीवचैतन्यरूपण भासकानि अन्त करणानि समनुप्रविश्य तै एकीभूत प्राणिशरीरान्तर्भाग भोक्तुरूपेण गूढ चरति।। अपारे अम्भसि in the shoreless waters भुवनस्य मध्य on the eaith नाकस्य पृप्ठे on the surface of heaven (च and व्याप्त pervading) महत महीयान् greater than the gieat प्रजापति Lord of creatures शुक्रेण by the seed ज्योतीप the lights समनुप्रविष्ट who has entered गर्भे अन्त inside the foetus चरत 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 ieligion and philosophy as Paramatman or Parabrahman, the first word emphasizes the immanence and the second the transcendence of that Principle Parabrahman, when describ-

2 MAHĀNĀRĀYANOPANISAD

ed as the cause of the universe, is called Parameśvara o1 Prajāpatı Prajāpatı 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 univeise is Prajāpati, fiom whom the universe is born and in whom it has its existence and absorption The stanza points out that the same Prajapati, 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 jiva o1 the acting and enjoymng agent on the earth Man is developed fiom an embryo The embryo is animated by the internal instrument which is rendered efficient by the reflection or impregnation of the Spırit or Paramātman, here designated as Prajāpati Sukra in the text stands for the Paramatman who enters the cieatures as the seed and becomes their innermost Self Jyotimsi stands for the transmigrating Souls, identifying themselves with the internal organ and the instruments of knowledge and action Paramätman 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 lme of the Athar vaveda X 4 2 13 and the Taitturīyaranyaka III 13 3]

यस्मिंन्निद" संच वि चैति सर्व यस्मिन् देवा अधि विश्वे

तदेव भूतं तदु भव्यमा इदं तदक्षरे' परमे व्योमन् ।।२।। निषेदुः ।

इद विश्वप्रपञ्च सृष्टिकाले यस्मिन् मूलकारणे समुन्मिषति (अथवा ऐतदात्म्येन स्फुरति) प्रलयावत्थाया च यस्मिन् प्राप्ये निमिषति (निर्लीनो

SECTION ONE 3

भवनि) सर्व अपि देवा यस्मिन् आधारे ऐश्वर्यवन्त वर्नन्ते तत् ब्रह्म एव अनीन भविष्यत् च आसीत्। ताद्ृश मूलकारण आकाशवत् अमूर्ते परमव्यो- मशव्दिने स्वमहिम्नि प्रतितिष्ठनि ॥ इद सर्वम् all this यस्मिन् in whom समेति comes together च and व्येति dissolves च and विश्वे all देवा gods यस्मिन् in whom अधिनिपदु 1emain with their lordly powers, तन् That एव alone भूतम् what is gone तत् that उ verly भव्यम् what Is to come आ (अमीत्) was इदम् This (cause of the universe, Prajapat1) तदक्षर in that imperishable परमे absolute व्योमन in the ether (प्रतितिष्ठति 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 whatever that has been in the past and whatever indeed is to come in the future. This cause of the universe, Prajāpat, is supported by His own imperishable nature described as absolute ether [In the previous stanza it was stated that Prajāpati or Parameśvara 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 exist- ence The woid vyoman in the text means ākāsa or ether This akāśa is a constituent element of the universe It is the cause of the other four elements-air, fire, water, and earth Ākāsa itself is produced from Paramätman according to

4 MAHÃNĀRĀYANOPANISAD

the Upanisads, and therefore it cannot be the self-suppoit- ing final cause Hence parama vyoman here is the Ak aia Brahman which has no other cause or suppoit 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 functioning in the universe and in man have their glory by delegation fiom Parabrahman The syllable 3T in the thud lmne may be taken as an exclamation of wonder, or restored to the vocable 3T which is a Vedic vailant of आसीत् The word vyoman mn the last hine is in the locative case accoiding to Vedic giammai ]

येनांवृतं खं च दिवं' महीं च येनांदित्यस्तपंति तेजंसा भ्राजंसा च। यमन्तः संमुद्रे कवयो वर्यन्ति यदक्षरे' परमे प्रजाः ॥३।। येन जगत्कारणभूतेन परमात्मना भूम्यन्तरिक्षद्युलोक समाच्छादित येन अनुगृहीत तपन औष्ण्येन प्रकाशन च युक्त तपति, तत्त्वविद मेधाविन य शरीगमध्यावकाशे ध्यानतन्तुना बन्धन्ति, तस्मिन् आधार्भूते अक्षग्गब्द- वाच्ये नित्ये परवस्तुनि सर्वा अपि प्रजा 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 नपति burns, यम् whom कवय sages अन्त समुद्रे inside the akisa of (then) mind वयन्ति weave, bind यदक्षरे in which impeiish- able परमे Supreme (Brahman) प्रजा creatures (वर्तन्ते abide)

SECTION ONE 5

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 Imperishable One- all creatures abide

[The above translation is based on the Commentary of Bhattabhäskara who takes antah samudra to mean ethet of the mind and completes the last line by supplying the verb vartante (abide) Samudra mn the Vedas has the sense of ethei (akasa) as well as the ocean, the phase antah samudra, therefore, gives the same meaning as the hrdayākāsa Sayanacārya explamns that Brahman, the self-supporting Reality, cieates the universe ever remaining changeless in Its own gloiy This explanation is made possible by completing the last lme with the veib 'create' in the place of abide (srjant foi vartante) To agree with this mean- ing 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 entne universe is enveloped by Paramātman Sages who know this Reality realıze the Paramätman in the entire uni- verse as people see the thread woven into the cloth Vayantı in the text means also 'they weave' The word may be split also as avayantı as some have done, in which case it means 'they understand or realıze' According to Sāyana, tejas stands for the solar orb and bhrajas for the rays of the light emitted therefrom Grammatically divam and mahim should be construed as nominative singulars to agree with ūvrtam ]

6 MAHĀNĀRĀYANOPANISAD

यतं: प्रसूता जगतः प्रसूती तोयेन जीवान् व्यचसर्ज भूम्याम्। यदोषंधीभि: पुरुषान् पश"श्र विवेश भूतानि' चराचराणि

अतः परं नान्यदणीयस" हि परांत्परं यन्महंतो महान्तम्। यदेकमव्यक्तमनन्तरूपं विश्वं' पुराणं तमसः परस्तात् ॥५।।

यस्मात् च जगत्कारणभूतात् जगज्जनित्री प्रकृति प्रासूयत, यच्च भुवि जलोपलक्षितेन भूतपञ्चकेन जीवदेहान् चिविध ससर्ज, यच्च स्थावग्जङ्गमानि भूतानि अर्थात् ओषधिपशुपुरुषादि सर्व आत्मभावेन अन्त प्रविश्य धारयति स्म, यत् हि आकाशादिमह्द्य अपि महत्तमम्, यत् समाधिकरहित इन्द्रिया- गम्य अपरिच्छिन्नरूप अनादित्वेन चिरन्तन जगदात्मक प्रकृत्यतीत (अथवा अज्ञानास्पृष्ट च) भवति सर्वोत्कृष्टादपि उत्कृष्टात् अस्मात् अन्यत् सूक्ष्मतर वस्तु न अस्ति ।। यत from whom जगत of the world प्रसूती creatrix (Prakiti) प्रसूता took buth, (यत् which) भूम्याम् in the world तोयेन with water (and other four elements) जीवान् living beings व्यच (म) सर्ज projected, created, यत् which चराचराणि moving and not moving भूतानि beigs-1e, ओषधीभि along with herbs पुरुषान् human beings पशन् quadrupeds च and-विवेश entered, यत् which हि indeed महत महान्तम् (महत्) gieater than the gieat, यत् which एकम् one without a second अव्यक्तम् imperceptible अनन्तरूपम् limitless in form विश्वम् of the shape of unIverse पुराणम् ancient तमस परस्तात् (अवस्थितम् remaining) beyond darkness or Prakrti परात् परम् (च and) higher than the highest अत than This परम् great अन्यत् another अणीयसम् (अणीय) subtle न (अस्ति) (does) not (exist)

SECTION ONE 7

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 en- tered beings consisting of herbs, quadrupeds and men as the inner controller, who is greater than the greatest, who is one without a second, who is imperceptible, who is of unlimited forms, who is the universe, who is ancient, who remains beyond darkness or Prakrti and who is higher than the highest-nothing else exists other than, or subtler than, Hım [These two stanzas are connected syntactically Prasūtī and vyacasarja are Vedic forms for prasūtth and vyasasaija Sayana adopts the peculiar reading vyacasarja which Is explamed as vyasasarja Agaın, anīyasam and mahāntam are Vedic peculiarities to be rendered into the usual antyah and mahat respectively 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 Paramätman dwells as the innermost Spirit of all creat- ures It is asserted that in spite of the transformation of the Paramätman into the gross universe and His residence withmn 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 tamnt of darkness and sensuous knowledge ]

8 MAHÃNĀRĀYANOPANISAD

तदेवर्त तदुं सत्यमाहुस्तदेव ब्रह्मं परमं कवीनाम् । इष्टापूर्त बहुधा जातं जार्यमानं विश्वं बिरभत भुवनस्य नाभिं: ।।६।। सर्वाधिष्ठानभ्त तदेव यथासङ्कल्पितकरण तदेव यथोक्तानुप्ठान (अथवा चथावस्त्ववधारण यथावधृताभिधान च) इति तत्वदर्गिन वदन्ति। वेदशास्त्र- पारगताना मेधाविना तपोवेदात्मक पूज्यतम ब्रह्मवस्तु अपि तदेव। इप्टा- पूर्तोपलक्षित श्रौतस्मार्तकर्मफल अपि तदेव। नाननिवन् सर्वलोकम्य आधारभूत स परमात्मा बहुप्रकार उत्पन्न उत्पद्यमान च विश्व बिभर्त ।। तत् That एव alone ऋतम् 1ght तत् That उ indeed सत्यम् tiuth आहु they say कवीनाम् of the sages परमम् venerable ब्रम्म Biahman तत् That एव only इष्टापूर्नम् acts of worship and social utility (अपि also तत् That एव indeed) भुवनस्य of the universe नाभि navel बहुधा valiously जातम् alieady born जायमानम् being born विश्वम् univeise बिभर्न 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 wor- ship 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. [Paramätman described in the previous stanzas as the cause of the univeise 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

SECTION ONE 9

piesent stanza Rtum and Sutiam iendeied as ught and true aie two impoitant terms in the Vedas s The fiist teim stands for the physical, moial, and spiritual laws or the order of things evident eveiywhere, and the second one denotes individual and social acts of truthfulness Bhatta- bhāskara explaıns ata as mānasayajña and satya as vūcıkaya- jña Sayana explains ita as right thought and satya as ught speech Brahman in the first hemistich means the Vedas which are venerable, being the highest authouty The sımile 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 ]

तदेवाग्निस्तद्वायुस्तत्सूर्यस्तदुं चन्द्रमाः । तदेव शुकममृतं तद्ब्रह्म तदापः स प्रजापंतिः ।।७।। तदेव जगदुपकारक अग्नि । तत् जगद्यन्त्रप्रवर्तक समीरण । नत् तापप्रकाशयो वर्षस्य च दाता मूर्य। तदेव ओपधीश चन्द्रमा। तदेव दीप्यमान नक्षत्रादिक, देवै सेव्य पीयृष च। हिगण्यगर्भादिरूप (अथवा प्राणिजातोपजीव्य अन्नात्मक) ब्रह्मापि तदेव। प्राणधारणनिमित्ता आप (अयवा जलोपलक्षित पञ्चभूत) अपि तत्। विराडरूप (अथवा प्रजाना- मुत्पादक) प्रजापतिरपि तत् ।। नत् That एव alone अग्नि fue, 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 7. That alone 1s Fire; That is Air, That is Sun, That verily is Moon, That alone is shining

10 MAHĀNĀRĀYANOPANISAD

Stars and Ambrosia. That is Food; That 1s Water and He is the Lord of creatures

[Two views of the ultimate Divine Reality are pre- sented in the Veda One of them is that Paramātman or Parabrahman is Pure Being beyond all relations, attributes, and particulanzations The other view is the one which takes into consideration all the differences, ielations, attributes, and qualities, noticed in the universe as embedded in that Reality These are not two categones, but one and the same Realıty as seen through vıdyā and avıdyā Brahman is realızed as puie Sat through nugunavıdyā or pure jñāna The same ıs contemplated as adhyātma, adhıbūta, and adhıdarva uni- verse, so long as one is in the condition of avidva But the objects contemplated mn the state of avidya also have their support and reality in the unchanging and all-com- prehending Being which is Parabrahman Just as a gold statue is gold in every part of it, so also Paramatman is in every pait of the universe, whether it be sun, moon, and stars, or fire, air, and water, and all their products The phrase śukramamrtam 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 en- dlessly Biahma is interpreted as food or Divinity embodying universal knowledge and action called Hıranyagarbha Prajā- pati may be Virāt embodied as the universe or the first prog- enitor Stanzas 1 to 6 are in Tustup metre The present one is in Anustup with ırregular pädas Grammatical gender of Sans- krit 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 pronouns point to the same Reality ]

SECTION ONE 11

सर्वे' निमेषा जज्ञिरे' विद्युतः पुरुषादधि । कुला मुहर्ताः काष्ठीश्राहोरात्राश् सर्वशः ॥८॥ अर्धमासा मासां ऋतर्वः संवत्सरश्व कल्पन्ताम् । स आप: प्रदुधे उभे इमे अन्तरिक्षमथो सुवः ॥१॥ विद्योतमानात् परिपूर्णात् परमात्मन कलामुहर्तकाप्ठाहोरात्रार्धमास- र्तुसवत्सररूपा कालावयवा सर्वे उत्तरोत्तगधिक्येन जजिरे। अथ उस एव पग्मात्मा प्रकर्षण कामाना दोग्ध्यौ इमे द्यावापृथिव्यौ, तयो अन्तरालवर्नि अवकाशप्रद अन्तरिक्ष, परमसुखस्थान, आदित्यमण्डल च समवकल्य विध्व बिरभर्तत॥ सर्वे all निमेषा nimesa-s कला kala-s मुहर्ता muhurta-s काप्ठा kastha-s अहोगत्रा days च and अर्धमासा half-months मासा months ऋतव seasons च and सर्वश all without omission विद्युत self-lumincus पुरुषात् form the Peison अधिजजिरे were born सवत्सर च the year also कल्पन्ताम् were produced स He (the Paramatman) आप water प्रदुध milked अन्तरिक्षम् firmament अथो also, सुव heaven इमे उभे these two (प्रदुधे milked) 8-9. All numeșas, kalās, muhūrtas, kāsțhās, days, half-months, months, and seasons, were born from the self-lummous 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 souice and suppoit 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 1s

12 MAHĀNĀRĀYANOPANISAD

emphasized that they are all derived fiom Paramatman and so cannot be eternal and independent Divisions of time have no existence sepaiate fiom Paramatman They aie boin from Him The magnitude of the divisions of time is graded thus eighteen nimesas make one kāsthā, thirteen kāsthūs make one kalā, thirty kalās make one ksana, twelve ksanas make one muhurta, thuty muhirtas make day and night, fifteen days and nights make one paksa o1 half-month, two paksas make one month, two months make one season, and six seasons make one year Sarve and sar vasah imply those divisions of time not mentioned in the text, but enume- rated just now The term mimesa denotes the time iequned foi the winking of the eyes The word kalpantam in the second päda of the ninth verse is the reading accepted by the oldei commentator Samvatsara in the text being in the singular, some have silently corrected the verb into kal- patam The plural verb has somehow to be justified by taking samvatsara as a geneuc plural denoting the cycle of sıxty years Bhattabhaskaia construes the time divisions with verb adhyjaju e and explains kalpantam separately as 'स्वकार्ये समर्थो भवतु इति वेदात्मा आशासते' 1e, the Veda wishes that the time may be efficacious i bring about its proper ends Milking of the water, firmament and heaven, implies the production of the necessary sustenance and enjoyment for the tiansmigrating souls through the agency of time on the earth and mn the fumament and heaven. Bhattabhāskara takes pradughe as an adjective qualifying ue and explams thus प्रकर्पेण कामान् दोग्धयौ द्यावापृथिव्यौ। Based on Sayana, I have translated the term as a verb ]

SECTION ONE 13

नैनमूर्ध्व न तिर्यच्चं न मध्ये परिजग्रभत् । न तस्येशे कश्चन तस्य नाम महदयशः ॥१०॥ एन परमात्मान न कोऽपि ऊर्ध्वाधोभावेन परिच्छिन्न वुढ्धचा परि- गृल्लाति । तिर्यक् विस्तारपरिग्रहेणापि न जानाति । मध्यावकाशपरिमाणे - नापि न वुद्धयति । महत् यश इति तम्य दिव्य नामधेय भवति । अत न कश्चिदपि अन्य तस्य ईप्टे।। एनम This One ऊर्ध्वम् upwaid क चन anyone न not परिजग्रभत् grasped, measuied तिर्यञ्चम् acioss (वा 01) न not (परिजग्रभत् grasped) मध्य in the middle (अपि also) न not (पग्जिग्रभत् grasped) तस्य HIs नाम name महन् excellent यग glory क चन anybody तस्य His (glory) न not ईश controls 10. No person ever grasped by his under- standing the upward limit of this Paramātman, nor His limit across, noi His middle portion. His name is 'great glory' for no one limits His nature by definition

[In the pievious stanzas Paramātman was described as the material and efficient cause of the universe The world and its content are essentially Paramātman alone If God has become the universe it is easy for one to percerve Him in the manifold objects presented before the senses But seeing the woild 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 veidict of modein science and conceive the circumference of the universe to be of the order of 6000 millon light years (Light

16 MAHĀNĀRĀYANOPANISAD

nuvāka given in Taittuīyarunyaka III 13 (which according to Apastamba is iecited during the woiship of the Sun- ādıtyopasthāna) and Paramātmasūkta or Huanyagarbhasūkta 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 suktas as अ्द्य मभूतो हिग्ण्य- गर्भ इत्यप्टौ, 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

अ्डयः संभूतो हिरण्यगर्भ इत्यष्टौ॥ अन्डय संभूत: पृथिव्यै रसाच्च, विश्वकर्मणः समवर्तताधि। तस्य त्वष्टो विदर्धद्रूपमे ति, तत्पुरुषस्य विश्वमाजानमग्रे'

विश्वकर्मण जगत्कर्त पग्मेश्वरात्, अं्भ्य पृथिव्या, तेजोमयात् रसाच्च, अर्थात् एतदुपलक्षिनेभ्य पञ्चभूतेभ्य ब्रह्माण्ड समवर्तत। एवम्भूत विश्वकर्मा आदित्यादिभ्य इन्द्रादिभ्यश्च तेजसा अधिक बभूव। अपि च देदीप्यमान आदित्यरूप त्वप्टा तस्य परमेश्वरस्य रूप विशेषेण निप्पादयन् एति प्रवर्तते। जगत्सृष्टिकाले तस्मात् परमात्मन लब्धप्रकाशात् आदित्यात् तमोग्रस्तस्य प्रपञ्चस्य प्रकाशात्मक देवत्व सर्वन उत्पन्नम् ॥ 1. The universe arose from Viśvakarman through water, earth, fire and other elements He excelled Adıtya, Indra and other gods. The sun called Tvasțā rises in the morning embodying His brilliance In the beginning of creation the mortal world enveloped in gloom received its

SECTION ONE 17

divine brillance from the sun shining in the glory of Paramātman

वेदाहमेतं पुरुषं महान्तम्, आदित्यवर्ण तमसः परस्तात् । तमेवं विद्वानभृत इह भवति, नान्यःपन्थाविद्यतेऽयनाय

एत दृष्टिगोचरे वर्तमान सर्वोत्कृप्ट उपमान्तराभावात् कान्त्या आदित्य- समान अन्धकारत् तमसो वा विदूरे वर्तमान पूर्ण सवितुरूप पुरुप अह जानामि। एवविशिष्ट त एव सूर्यमण्डलस्थ पग्मात्मान विदित्वा य कश्चित् उपामक मृत्य अत्येति। मोक्षप्राप्तये परमपुरुपज्ञानात् अन्य पन्था 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 Hım thus in this life itself, one transcends death There is no other path leading to the attainment of liberation

प्रजारप तिश्चरति गर्भे अन्तः, अजायमानो बहुथा विजायते। तस्य धीरा: परिजानन्ति योनिम्, मरीचीनां पदर्मिच्छन्ति वेधसः॥ प्रजाना पालक सवितृरूपेण द्यावापृथिव्यो मध्यप्रदेशे गर्भे उदयास्त- मयौ कुर्वन् चरति। वास्तवेन रूपेण स्वय अनुत्पद्यमान सर्वात्मक सूर्य चगचररूपेण विजायते। योगेन निरुद्धेन्द्रिया धीग जगत्कारणरूप पग्मात्म- तत्त्व परित पूर्णत्वेन पश्यन्ति। वेधस. सृष्टिकर्तार तमेवोपास्य मरीचि- प्रमुखाना ऋषीणा स्थान इच्छन्ति ।

18 MAHANĀRĀYANOPANISAD

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 Para- mātman Prajāpatis, the first patriarchs, sought the position, which Marici and other sages attained

यो देवेभ्य आतपति, यो देवानां पुरोहिंतः । पूर्वो यो देवेभ्यो जातः, नमो रुचाय ब्राह्मये ।।४।। आदित्यरूप य परमेश्वर देवानामुपकारार्थ समन्तात् विद्योतने, यश्च देवाना पुरोहित बृहस्पति बभूव यश्च समस्तदेवेभ्य प्रथम हिरण्यगर्भ- रूपेण उत्पन्न, तस्मै देदीप्यमानाय ब्रह्मपुत्राय वेदप्रतिपाद्याय सूर्यदेवाय नम 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 benefi- cent leader of the gods, and who was born as the eldest among the gods

रुचं ब्राह्मं जनरयन्तः, देवा अग्रे तदब्रुवन्। यस्त्वैवं ब्राह्मणो विद्यात्, तस्य देवा असन् वशे ।।५।। देवा अग्रे ब्रह्म विद्यामम्प्रदायप्रवर्त नकाले परब्रह्मसम्बन्धि चैतन्य।वद्यया प्रादुर्भावयन्त तादृश ब्रह्मतत्व सबोध्य एव अब्रुवन्-य ब्राह्मण त्वा एव

SECTION ONE 19

जानीयान् तस्य ब्राह्मणस्य स्वाधीने इतरदेवा सर्वे भवन्ति। स्वय हि देवानामन्तर्यामि परमात्मा भवति। अत एव देवा एतदधीना। नास्य ब्रह्मविद. देवा ईश्वरा । 5. When the gods instituted the Know- ledge of Brahman they declared thus teaching 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

हीश्व ते लक्ष्मीश्र पत्न्यौ', अहोरात्रे पार्श्े, नक्षत्राणि रूपम्। अश्विनौ व्यात्तम, इष्टं मनिषाण, अमुं मनिषाण, सर्व मनिषाण।। हे भगवन् आदित्य, तव निखिलजनमनोहारिणी ह्री (हरति इति हरी सर्स्वती पार्वती वा) लक्ष्मी च ब्रह्मविष्णुशिवात्मकत्वात् पत्न्यौ भवत। रात्र्यहनी तवैव भासा निष्पद्यमानत्वात् पार्श्वस्थानीये। गगनगता तारा तवैव आकार। अश्विनौ ते मुखम्। तथाविध हे भगवन् अस्मदपेक्षित आत्मबोध- रूप इप्ट मनिषाण अनुमन्यस्व। लोके हृश्यमान अमु धन प्रयच्छ। ऐहिका- मुष्मिक सर्व अभीष्ट देहि॥ 6. O Sun, Hri and Laksmi are Thy con- sorts, Thyself being Brahma, Visnu and Siva. Day and night are Thy two sides Asterisms in the sky are Thine own form. The Aśvins are Thy mouth. Being such, grant me whatever I desire, spiritual illumination, happiness here and other objects of desire

20 MAHÄNĀRĀYANOPANISAD

[The above six passages known as the Uttaranma- vananuvaka are employed in connection with vanous acts of worship There are slight iecensional differences, of which Śrt used in the place of Hit is the most significant one ] The following hymn to Huanyagarbha in the tu tubh metre 'seen' by the son of Prajapati who is also called Hiranyagarbha, has for its Deity Prajapati designated as the indeterminate pronoun Kah Prajapatı here is called Hiranyagarbha because the universe which is like a golden egg is concerved as His body and also because He is the Highest Self dwelling in all as Sūtrātman The purpose of quoting this hymn here is to stress the necessity of knowing and worshipping Him for the attainment of eaithly welfare and immortality The hymn quoted here fiom Taittuiya- samhita IV 1 8 has minor deviations from the same hymn as found mn the Rgveda

हिरण्यगर्भ: समवर्तताग्रे', भूतस्य जातः पतिरेक आसीत्। स दाधार पृथिवीं द्यामुतेमां कस्मै' देवारय हविषा विधेम

जगत्मृष्ट पूर्व सिसृक्षो परमात्मन उपाधिभूते हिग्ण्यमिव देदीग्यमाने ब्रह्माण्डे गर्भरूपेण अवस्थित ब्रह्मा प्रजापति समभवत्। जात एव स भूत- जातस्य एक पालक आसीत्। हिरण्यगर्भरूपी स एव परमात्म इमा प्रत्यक्ष- भूता पृथ्वी दिवमपि भरणेन पोषणेन च धारयति स्म। सुखस्वरूपाय अथवा अनिर्ज्ञातस्वरूपाय तस्मै देवाय वय पुरोडाशादिहविर्युक्तेन यज्ञेन परिचरेम। अथवा न परमात्मान मुक्त्वा अन्यस्मै कम्मै वय यज्ञादिविध्यानुष्ठान कुर्म? तस्यैव प्रीत्यर्थ श्रौतस्मार्तकर्मजान, नान्यस्य कस्यापि। अग्रे अपि एवमेव चतुर्थपादार्थ योजनीय ।।

SECTION ONE 21

1 The resplendent Prajāpati was born at the beginning of creation from the Supreme potent with the power of Māya. Having been born He became the one sustainer and nourisher of all beings. The same Paramātman, here designat- ed 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 महित्वैक इद्राजा जगतो बभूव । य ईश अस्य द्विपद्श्चतुष्पद: कस्मै' देवाय हविषा विधेम

यश्च हिग्ण्यगर्भ स्वकीयन महिस्ना प्राणवता निमिपता स्थावरजड्ग- माना आधारभनस्य जगत अद्वितीय एव राजा बभूव, यश्च जगदन्तर्व- निन मनुष्यााददिपद गोहस्त्यादिचनुप्पदश्च अन्तर्यामी सन् प्रेरकत्वेन ईप्टे. 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,

य आंत्मदा बलंदा यस्य विश्वं उपासते प्रशिषं यस्य देवाः । यस्य छायामृतं यस्य मृत्यु: कस्मै देवायं हविषा विधेम ॥३॥: यश्च हिग्ण्यगर्भ प्राणिना आत्मभूत सन् जीवदाता बलस्य च दाता (अनुप्रवेशेन आत्मद अन्नादिपुष्टिप्रदत्वेन बलद च), यस्य च प्रकृष्ट

22 MAHĀNĀRĀYANOPANISAD

शासन देवा प्रार्थयन्ते, प्राणापहारी मृत्यु तारक सुधारूपममृत च छायावत् यम्य 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 हिमर्वन्तो महित्वा यस्य समुद्र" रसया सहाहुः । यस्येमा: प्रदिशो यस्य बाहू कस्मै' देवायं हविरषा विधेम

इमे हिमवदुपलक्षिता पर्वतराजय यस्य हिग्ण्यगर्भस्य महिमभूना एव वय इत्याहु, रसाशब्दवाच्याभि नदीभि सह समुद्रोऽपि यस्यैव एश्वर्येण महाभाग्यवानस्मि इति स्वरूपावस्थानेनैव व्यापयति, इमा प्राच्यादिचनस्त्र दिश आग्नेय्यादिप्रदिश (अर्थात् विदिश) च यस्य सुप्टिकारयाभिज्ञा धर्माधर्मरूपवाहुस्थानीया भवन्ति, 4 Whose glory the mountains, the Hımalayas and the rest, declare; whose greatness the ocean along with rivers proclaim; to whose hands engaged in dispensing justice may be compared the eight directions;

यं कन्दसी अवसा तस्तभाने अस्यैक्षेतां मनसा रेजमाने। यत्राधि सूर उर्दितौ व्येति कस्मै' देवार्य हविषां विधेम

SECTION ONE 23

रेजमाने अवसा रक्षणेन निमित्तेन तस्तभाने कन्दसी प्रजापते क्रन्दना- दुत्पन्ने द्यावापृथिव्यौ य मनसा अभ्यक्षेता, मनसा आवयो महत्त्व अस्मात् प्राप्तमिति आभिमुख्येन ईक्षण कृतवत्यौ, यस्मिन् आधारे वर्तमान उदित. सूर्य 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 पृंथिवी च दृढ़े येन सुर्वः स्तभितं येन नाकः । यो अन्तरिक्षे रजसो विमान: कस्मै देवाय हविषा विधेम

येन उग्रा दयौ पृथिवी च स्थिरीकृते, येन सुवर्लोक स्तब्धीकृत सुख पुण्यकृत्मु सस्थापित, येन नाक दुखरहित मोक्ष पुण्यकृत्सु व्यवस्थापित, यश्च अन्तरिक्ष ग्जोवाच्यस्य गन्धर्वादिसर्गस्य विमान निर्माना, 6 By whom the powerful sky and the terrestrial region were made firm, by whom the blisstul heaven was awarded to the virtuous, by whom Release was appointed for the virtuous; who is the maker of Räjasa creation in the mid-region;

आपो' ह यन्महतीविश्वमायं दक्षं दधाना जनर्यन्तीरग्निम् । ततो' देवानां निरंवर्ततासुरेक: कस्मै' देवाय हविषा विधेम

24 MAHĀNĀR ĀYANOPANISAD

यत् यस्य प्रजापते अनुग्रहात् महत्य विश्व दक्ष वृद्विशील गर्भ दधाना अग्नि जर्नायतुकामा आप विश्वाकार आयन् प्राप्ता नन प्रजापते एक देवाना प्राण निग्वर्तत, 7 Through the power of whom the gieat Causal Waters holding within it the power of un- foldment and the capacity to produce fire trans- formed itself into the form of the world and fiom whom the one Breath of all gods came into existence,

यश्चिदापो' महिना पर्यपश्यद्दक्षं दधांना जनर्यन्तीरग्निम् । यो देवेष्वधि देव एक आसीत् कस्मै देवाय हविषा विधेम

य चित् एव हिरण्यगर्भ विश्वाकारेण परिणता. अग्नि जनयन्ती दक्ष दधाना अप तथाविधसामर्थ्यजननाय स्वमहिम्ना पर्यपश्यत् वीक्षितवान्; यञ्च एक एव देव 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 ]

एष हि देव: प्रदिशोऽु सर्वाः पूर्वो' हि जातः स उ गर्भे' अन्तः । स विजायमान: स जनिष्यमांणः प्रत्यङ्मुखास्तिष्ठति विश्वतोमुखः ॥१२॥

SECTION ONE 25

एष विश्वाधिक म्वप्रकाश परसात्मा मर्वा प्रधानदिश विदिशश्च लक्ष्यीकृत्य सर्वत्र अनुगत भर्वान। हिरण्यगर्भरूपेण प्रागेव जात श्रुतिप्रसिद्ध स एव ब्रह्माण्डरूपस्य गर्भस्य मध्ये जनकभावेन जन्यत्वेन च सर्वस्य सुग- सुगनरनिकरस्य बुद्धीन्द्रियदेहाना अध्यक्षो भुत्वा सर्वन रूपाद्युपलव्धि- द्वाग्युक्त सन् अन्तर्यामिभावेन निष्ठति ।। एप this हि well known देव Self-luminous Loid सर्वा all प्रदिश quaiters of heaven अनु (pervades) towards. पूर्व in the beginning जात born (as Hiranyagarbha) स He हि inded उ only गर्भे अन्त in (the universe represented as) the womb, स He विजायमान 1s being created variously म He जनिप्यमाण go- ing to be born in future विश्वनोमुख having face everywhere प्रत्यड as the innermost Self मुखा as the Loid तिष्ठति remains 12 This Self-luminous Lord renowned in the scriptures pervades all the quarters of heaven. Having been born as Huanyagarbha in the beginning He indeed is inside the universe represented as the womb He alone is the manı- fold world of creation now springing 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 Hıranyagarbha embodying the universe in its totality, but every being in the world is a representative of Paramätman He is immanent in all He is the Master and Ruler of every intellect All the senses are dooi-ways for Him serving as channels of

26 MAHANĀRĀYANOPANISAD

communication As cause and effect, He connects successive generations of cieation The last line offers a textual pio- blem The attempt made to avoid a verbal redundancy by changing visvatomukhah into sar vatomukhah is not sgnificant. The actual readıng ıs pratvanmukhāstısthatı Bhattabhāskara assumes mukhat tisthati on the ground of Vedic variation and explaıns mukhāt upakiamūt 1e, pervadıng from the beginning to the end of the effected universe Sayana ignores the plural case-ending and interprets mukhā as mukhya o1 primary Being, the Ruler of the body, the senses and the mind The reading mukhah in the singular may be a con- jectural correction of some copyist The same stanza, perhaps in an improved form, appears as verse 16 in chapter 2 of Śvetāśvatara Upanisad wheie we get the vanant readıng sa eva jātah foi sa vijāyamānah and pratyanjanāh for pratyanmukah Janah in this case is either taken as an addiess or as the indwelling Soul of all beings ]

विश्वतश्रक्षुरुत विश्वतो' मुखो विश्वतो' हस्त उत विश्वतस्पात् । सं बाहुभ्यां नमति सं पतंत्रैर्द्यावापृथिवी जनयन् देव एक:

दिव च पृथिवी च एक एव सन् परनिरपेक्ष सजनयन् अर्थात् उत्पादयन् स्वय प्रकाशमान देवः सर्वत व्याप्तचक्ष सर्वतोमुख सर्वतोहस्त सर्वत- पादश्च सन् बाहुसदृशाभ्या धर्माधर्माभ्या वासनाख्यै पतत्रै च जगत् सर्व सनमति अर्थात् वशीकरोति।। द्यावापृधिवी heaven and earth सजनयन one who creates एक one without a second देव self-luminous विश्वतर्चक्ष having eyes everywhere उत and विश्वतोमुख. having faces everywhere

SECTION ONE 27

विश्वतोहस्त having hands everywhere उत and विश्वतस्पात् hav- ing feet everywhere (स He) बाहुभ्याम् by the hands पतत्र by the legs च and सनमति controls, joins. 13 The Self-luminous Reality s one without 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 dhar ma and adharma (merit and demerit) represent- ed as His two hands and the constituent ele- ments of the universe which have supplied the Souls with the material embodiment represented as patatra or legs [This stanza tells us that the Paramätman is both the operative and the matenal cause of the univeise, besides being the ruler and guide of all creatures and the user of their limbs, actions and senses as His instruments It is quoted here from Taittırīyasamhita IV 6 24 It is also found with slight alterations in Atharvaveda XIII 2 26 and Śvetāśvatara Upanisad III 3 where viśvatobūhu appears in the place of viśvatohasta and dhamatı for namatı Upanı- sad-brahmayogin interprets patatra as pada According to Sāyana bāhu represents merits and demerits of creatures on the grounds of which God shapes the world and patatra symbolically represents the moving 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 ]

28 MAHĀNĀRĀYANOPANISAD

वनस्तत् पश्यन् विश्वा भुवनानि विद्वान् यत्र विश्वं भवत्येकनीडम् । यस्मिन्निदसं च वि चैकास ओतः प्रोतंश्र विभु: प्रजासुं ।१४।। प्र तद्वोचे अमृतं नु विद्वान् गन्धर्दो नाम निहितं गुहांसु । त्रीणि पदा निहिता गुहांसु यस्तद्वेद सवितुः पिता सत् ॥१५॥ यस्मिन् परमात्मनि सर्व जगत् एकाश्रयत्वेन अवस्थित अथवा तादात्म्य प्राप्त भवति त परमात्मान साक्षात्कुर्वाण अत एव विश्वानि भुवनानि नत्त्वत विद्वान् सर्वलोककान्नत्वात् वेन इति नाम्ना ख्यात गन्धर्व शरीग- वच्छिन्नात्मप्रदेशेषु निहित अमृतत्वप्राप्तिहेतुक मृत्युभयहर परमात्मान परोक्षत वुद्धा शिष्येभ्य प्रोवाच अर्थात् प्रयम आविष्कृतवान् किल। यत् परमात्मतत्त्व कारणत्वेन सर्वेप कार्यभ्तेपु पटे दीर्घतन्तुवत् तिर्यक्तन्तुवत् च सन्तत अवतिष्ठते, यस्मिन् पग्वस्तुनि इद जगत् स एति वि एति च अर्थात् उत्पद्यते विलीयते च, येन प्राणिवुद्धिपु त्रीणि जाग्रत्स्वप्नमुपुप्तिरूपाणि स्थानानि निहितानि; व्यापक अद्वितीय तत वेद्य य वेद स स्वकीयोत्पादकस्य अथवा रक्षकस्य अपि पिता तारक स्यात्। अर्थात् ब्रह्मवित् स्वदेहमात्र- जनकस्य लोकप्रसिद्धस्य पितु अपि पितृवत् पूजनीयो भवति ॥ यत्र in which विश्वम् the universe एकनीडम् united in one place of est or support भवति IS तत् that पश्यन् he who sees विश्वा (विश्वानि) all भुवनानि worlds विद्वान he who knows वेन Vena नाम named गन्धरव a Gandhaiva अमृतम् immortal तत् that विद्वान् knowing प्र वोचे (for ऊचे without सप्रसारणम्) declaied नु verily. यस्मिन् in whom इदम् this सम् (एति comes) together, gets absorbed च and वि (एनि) rises, originates च and (य who) प्रजासु in creatures ओन प्रोत च (exists as) warp and woof (येन

SECTION ONE 29

by whom) TETT in the hidden places (of the heart of cieat- uies) त्रीणि three पदा (पदानि) states निहिता (निहितानि) are fixed, appointed य he who एकम् one विभु all-peivasive तत् that वेद knows स he सवितु of one's father पिता father सत् becomes

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 Paramātman, the Gandharva named Vena became a true knower of all the worlds and proclaimed (to his disciples for the first time) that Reality as jmmortal 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 heie the authority of Vena is cited mn this passage Commenting on the word Vena in Tauttuiya- samhıta IV 10 1 1, Sāyana states that it is derived from विना कान्तौ and that it means dear or abhista According to Yäska the term Vena is applied to Indra, Sun, Prajāpati and a Gandharva The commentators accept the sense of the Gandharva or Prajapati in this context Bhattabhāskara, interpieting etymologically, makes out Vena to be the Lord who willed the creation of the universe and gandharra as the

30 MAHĀNĀRĀYANOPANISAD

Divine Principle in whom expressions remain as mystic sound Venr is taken as a 1oot expressing desire and gandhar va ıs explained as gām dhūrayatı iti 1e, nādātmakadeva Two impressive metaphors make these stanzas significant as high poetiy and philosophy The term nīda in Sanskrit has the sense of a iesting-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 imphed in these meanings The whole universe of beings has its safety resort in the Paramatman and derives its existence and intelligence from Hım The second metaphor is about the warp and woof in a woven fabric without which it cannot be The creation has no existence apart fiom its divine cause, and knowledge of the Divine Reality alone gives one a tiue 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 immorta- lity 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 1ecognized the spiritual father's superiority 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 Guha 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 aıe taken to be parā, pasyantĩ and madhyamā stages of vak also, on the authouty 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 descrip- tion of i upapr apanca and the second as that of namaprapanca.

SECTION ONE 31

Verses 14 to 18 are originally found in Atharvaveda II 1 1-5 with some vanation and transposition ]

स नो बन्धुर्जनिता स विधाता धामांनि वेद भुवनानि विश्वा। यत्रं देवा अमृतमानशानास्तृतीये धार्मान्यभ्यैरंयन्त ।।१३।। यस्मिन् सुहृद्भते देवे सति तृतीये लोके तत्प्रसादेन अमृतत्व प्राप्तवन्त जीवा देवा भूत्वा पूज्यानि स्थानानि आभिमुख्येन अधिगतवन्त, स परमेश्वर जीवाना सर्वेषा अस्माक हितकारी भ्राता जनयिता पिता श्रेयस्कर्ता च भवति। म एव अस्माक उचितानि स्थानानि वेद, यत म एव विश्वानि अपि भूतजातानि वेद।। यत्र where तृतीये in the thud (world called द्युलोक) अमृतम् immoitality आनशाना those who have attaied देवा gods धामानि excellent places अभ्यरयन्त attained (according to merit and divine dispensation) स that Lord न our वन्धु benefactor and friend जनिता creator विधाता ordamer (च and) म 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 of heaven got allotted their respective places, He is our friend, father and ordainer He knows the proper places of each because He under- stands all created beings. In this stanza the Divine Providence is descubed as the benefactor of all creatures He is the father, brother, friend and true judge conferring upon all individual beings

32 MAHĀNĀRĀYANOPANISAD

position, function and enjoyment according to the merits of the deeds done by them The fruits of actions come fiom Hım )

परि द्यारवापृथिवी यन्ति सद्यः परि लोकान् परि दिशः परि सुवः । ऋतस्य तन्तुं विततं विचृत्य तदपश्यत् तदभवत् प्रजासु ॥१७।। सर्वात्मभावमापन्ना माक्षात्कृतब्रह्मतत्त्वा क्षणमात्रण एव द्यावापृथिव्यौ सर्वत व्याप्नुवन्ति, ब्रह्माद्यवशिष्टलोकान् परिगच्छन्ति, प्राच्यादिदिश स्वलोक च परियन्ति । य प्रजाना मध्ये ऋताभिधेयस्य परव्रह्मण तन्तुवत् अविच्छिन्नावस्थानरूय विस्तीर्णभावेन निश्चित्य याथातथ्येन तत् ब्रह्मतत्त्व पश्यति स तत् ब्रह्म एव भवति। सद्य immediately द्यावापृथिवी heaven and earth परियन्ति they spread over, लोकान् the woilds परि (यन्ति) spread over, दिश the quarters of heaven परि (यन्ति) spread over, सुव 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 oul विचृत्य having decided in mind तत् that (Brahman) अपश्यत् sees (lit . saw) (स he) तत् that अभवत् becomes (lIt, became) 17 They (1.e, those who have realzed 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

SECTION ONE 33

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 lead- ing 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 Sāyana Bhattabhāskara explains it as chitv (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 परीत्य भूतानि परीत्य सर्वाः प्रदिशो दिशश्र । प्रजापतिः प्रथमजा ऋतस्यात्मनात्मानमृभिसंबभूव ।।१८।। ऋताभिधेयस्य परस्य ब्रह्मण प्रथमकार्यभूत प्रजाना पालक हिरण्य- गर्भ भूरादिलोकान् भूतानि प्रदिश दिश च सर्वत व्याप्य आत्मीयेन ब्रह्म- रूपेण जीवात्मसर्मष्ट अनुप्रविश्य अधिष्ठातृत्वेन मिथुनीभूय तस्थौ। अथवा आभिमुख्येन सम्यक भावयतत 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 inter- mediate quarters परीत्य having pervaded आत्मना by His own 2

34 MAHĀNĀRĀYANOPANISAD

nature as the Highest Self आत्मानम् individual souls अभिसबभूव 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 Prajāpatı or Hıranyagarbha became by His own nature as Paramatman, the ruler and protector of individual souls [This stanza occuis also in Taittu īyāranyaka I 23 9, with a variant विधाय for परीत्य It concludes the description or defin- tion of the ultimate Reality, Parabrahman or Paramātman, commencing with the opening stanza We learn from the foregone passages these important doctrines The Paramam Brahma of the Vedic seers is called Rtam and Satyam There is nothing subtler or higher than this one Reality which is beyond perceptual knowledge as well as ignorance and dark- ness It is the one Reality in which the visible and imaginable universe has its origination, sustentation and retraction This mmortal, 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 com- prehension 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 Hıranya- gabha 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 Hım

SECTION ONE 35

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 fiom sam- sāra and gains ultimate beatitude Those sages who have attamned 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 one of us as the dual principle-the individual self and the Hghest Self- the two companion birds with golden plumage perching on the self-same tree mentioned in other Upanisads The un- conditioned Brahman cannot be considered the cause of the universe as It can be regarded only as the negation of all asser- tions Hence the cause of the universe is traced to Hnanya- garbha or Iśvara who is concerved 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 Bhattabhāskara implying the relationship of a couple between Paramatman and jivatman The remaining part of this Upanisad mostly deals with holy utterances prescribed for facilitating meditation and other religious acts connected with worship intended to lead an aspirant to the Divine Reality described above ]

सदसस्पतिमद्द्गतं प्रियमिन्द्रस्य काम्यम् । सर्नि मेधार्मयासिषम् ॥१९।। आत्मन इन्द्रस्य वा प्रीणयितार सर्वै अपेक्षणीयत्वेन कामनार्ह आश्चर्य- गुणरूपक सननीय अर्थात् भजनीय अथवा विद्याधारणशक्ते प्रदातार सर्व

36 MAHĀNĀRĀYANOPANISAD

विकाराधारभूताया अव्याकृतप्रकृते कारणत्वेन पालक देव अह अयानि अर्थात् प्राप्तु आशसे। स मामपि अङ्गीकरोतु ॥ इन्द्रस्य of god Indra or one's own Self प्रियम् dear काम्यम् covetable अन्द्तम् marvellously excellent मेधाम् intellectual powers सनिम् giver, worthy of reverence सदसस्पतिम् the Lord of the unmanifest in which creation exists potentially afay I pray I may attaın 19. I pray I may attain to the marvellously excellent Lord of the unmanifest cause of the uni- verse who is dear to Indra and my own Self, who is covetable, who is worthy of reverence and who is the bestower of intellectual powers. [This stanza in gāyatrī metre is a prayer addressed to the indwelling Paramätman for the gift of mental powers leadıng to illumination The Kenopanisad narrates an anecdote from which we understand that Indra was the first and foremost of gods who realized Brahman nearest The Aitareyopanısad informs us that Indra is the mystic name of the Atman dwel- ling in the creatures So it is evident that the Antaryāmin (in- dwelling Ātman) is the dearest object to everyone The first member of the compound sadasaspati is interpreted thus rafa अस्मिन् अव्याकृताकारेण सर्व जगत् इति। The marvellous nature of the Creator is evident from the manifestation of the universe unrivalled in its design and originality Sant 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 ıs possible without them The readıng medhāmayāśısam (bles- sing comprising of intelligence) noted by Dipikā is amusing ]

SECTION ONE 37

उद्दीप्यस्व जातवेदोऽपन्नन्निऋति मम । पशू-श्र मह्यमावह जीवनं च दिशों दिश ।।२०।। हे जातवेदोनामाग्निरूपेण अवस्थित देव मदीया विघ्नकरी पापदेवता विनाशयितु मदर्थ उत्कर्षेण दीप्तो भव। तत अपहतविघ्नाय मह्य गवादीन् इतरभोग्यजात च आनय। आत्मन वृत्ति दीर्घायुष्य च देहि। योग्यानि स्थानान्यपि दिक्षु मह्य सम्पादय इत्यह प्रार्थये। हे जातवेद O Jatavedas मम my निऋतिम् sin (personified) अपघ्नन् in order to destroy उद्दीप्यस्व shine brilliantly, मह्यम् for me पशून् cattle च and (other objects of enjoyment) आवह bring, जीवनम् sustenance दिश spots (suitable for stay) in any direc- tion 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 medita- ted 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 born Nırti or Alaksmi embodies in Hindu tradition 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 agamst distraction and worry and the shining grace of God which keeps away all mental and physı- cal sins of omission and commission Hence the significance of such a prayer.]

38 MAHĀNĀRĀYANOPANISAD

मा नो हिसीज्जातवेदो गामश्वं पुरुषं जगत् । अर्बिभ्रदश आर्गहि श्रिया मा परिपातय ॥२१॥ सा निऋति मदीया गाव अश्वान् पुरुषान् जगत् सर्वमपि तव प्रसा- दात् हे जातवेद मा विनाशयतु। हे अग्ने त्व हिसासाधनानि आयुधानि अधारयन् अस्मदपराधान् वा मनसि न कृत्वा मदनुग्रहार्थ आगच्छ। आगत्य च मा धनधान्यादिसम्पत्त्या मोक्षात्मिकया वा श्रिया सर्वत सङ्गमय ॥ हे जातवेद O Jatavedas न our गाम् cows अश्वम् horses पुरुषम् men जगत् (and the rest of) the world (सा निऋति that evil one) मा हिसीत slay not हे अग्ने O Fire अबिभ्रत without holding (weapons in hand, or our offences in mind) 3TTfa come (to our succour) मा me श्रिया with wealth oi beatitude परिपातय unite on all sides 21 O Jätavedas, through Thy grace may not the evil one slay our cows, horses, men and other belongings in the world O Fire, come 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 attainment of greater posses- sions implied by Sri, leading up to final beatitude Agaht is the Vedic form for agaccha Up to this stanza the text as found in various books consulted is generally uniform and fixed Hence- forward we counter many variations and additions in different documents On the authority of a Vijñānātman, Sāyana has approved the dravidapatha The same is followed here, occa- sionally supplemented with a few other readings ]

SECTION ONE 39

पुरुषस्य विद्य सहस्त्राक्षस्य महादेवस्य धीमहि। तन्नों रुद्रः प्रचोदयीत् ॥२२॥ विश्वस्य पूरयितु विश्वातीतस्य परमात्मन स्वरूप जानीम। तदर्थ अनन्तज्ञानशक्तिमन्त सहस्राक्ष जगदनुग्राहक परमेश्वर ध्यायेम। तत्र ध्यान- विपये अस्मान् ज्ञानशक्त्यधिष्ठाता विश्वप्रेरक रुद्र प्रचोदयतु प्रेरयतु वर्तयतु च।। पुरुषस्य (for पुरुषम्) the Supreme Person विद्य may we know (तदर्थम् for that knowledge) सहस्राक्षस्य (fo1 सहस्राक्षम्) thousand-eyed महादेवस्य (for महादेवम्) the Great God धीमहि may we meditate. रुद्र Rudra, the giver of Knowledge तत् (for तत्र) 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 gāyatrīs addressed to different deities These are employed by a spiri- tual aspirant for worship and meditation as also for mental and oral repetition (japa) The term gāyatrī denotes a parti- cular metre in which a very large number of Vedic stanzas are composed Of all these stanzas the most outstanding one is the stanza at Rgveda 3 62 10 of which the seer is Viśvāmitra and the Deity Savitr For one of the earliest commendations of gayatri see Chandogya Up 3 12 1 and Śrī Sankarācārya's commentary on it This mantra is used by a twiceborn Hındu in his daily devotions and during special acts of worship. The

40 MAHĀNĀRĀYANOPANISAD

gāyatrīmantra is also called Sāvitrī and Sarasvatī in view of the fact that it is addressed to Savitr and worshipped also as Sarasvatī Gāyatrī itself is considered as a feminine Deity In common usage, however, the word gāyatrī denotes the stanza in 24 letters occurring in a particular pattern The Supreme Reality, Paramätman or Parabrahman, is invoked through this stanza Exactly on the same ideal and verbal pattern several other gāyatrīs have come into vogue, although none of them has attained the same universality, sanctity and signi- ficance which the origmnal gāyatrī possesses Nevertheless every holy formula cast in the mould of the first and foremost gāyatrī has an outstanding part to play in the worship of that particular deity with which it is connected A name and characteristic 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 worshipp- ed for goading, guiding and holding one's instrument of under- standing so that one might attain the highest and best fruit of lfe-these comprise the essence of all worship, and the gya- trī 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 favours, but the guidance of his thoughts in the right direction previous

In all the gayatrīs therefore, the central thought consists in a petition to the Most High for initiating, controlling and deve- loping 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 Maitrūyanī Samhita of the Yajurveda (2 9 1) gives for the first time eleven dhyāna-gāyatrīs employed for the meditation and worship of Rudra-Siva in the last istaka of the agnicayana There it is not

SECTION ONE 41

merely an oblation made in consecrated fire, but the cityāgni 1s worshipped as the Divine Person preceded by śatarudrīya- homa The first gayatri given in this Upanisad occurs there This, the first gāyatrī 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 Virāt 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 ex- presses his longing to know the Supreme by the use of the verb in the potential mood, the same mood is used also in connec- tion with the meditation implying that even the desire to medi- tate 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 specially noteworthy Man is gregarious by nature He can hardly rise above the moral and spiritual level attained by the collectivity to which he belongs It 1s, therefore, necessary that every religious 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 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 gāyatrīs that follow the same motivation runs centrally These gāyatrīs are repeated for getting purity of mind accompanied by meditation on the deity mndicated Purusa contained ın ths Rudra gāyatrī 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

42 MAHĀNĀRĀYANOPANISAD

examined the first line is found as तत्पुरुषाय विझ्महे This altera- tion makes the line a regular gãyatri line Otherwise the whole passage ıs not ın gayatrī metre, but in pura usnik The gram- matical structure of these formulas vary widely from standard usage by interchanges of case-endings and vei bal terminations ]

तत्पुरुंषाय विद्हे' महादेवायं धीमहि। तन्नो रुद्रः प्रचोदयात् ॥२३।। त आगमप्रसिद्धैश्वर्य पुरुषाकार महादेव वय जानीम। तस्य ज्ञानार्थ त महादेव ध्यायेम। तस्मिन् ध्यानविषये ज्ञानदाता रुद्र अस्मान् प्रेरयतु।। तत् (for तस्मै) पुरुपाय that Supreme Person well known in the scriptures विद्यहे may we know, realize महादेवाय that Mahadeva, the highest among gods धीमहि may we meditate तत् in that meditation रुद्र Rudra न us प्रचोदयात् may impel 23 May we know or realize the Supreme Person For that, may we meditate upon Mahā- deva and to that meditation may Rudra impel us. [Thıs Tatpurusagāyatrī is not noted by Bhattabhāskara 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 visualızed as बिभ्रद्दोभि कुठार मृगमभयवरौ सुप्रसन्नो महेश सर्वालङ्कारदीप्त सरसिजनिलयो व्याघ्रचर्मात्तवास । ध्येयो मुक्तापरागामृतरसकलिताद्रिप्रभ पञ्चवक्त्र त्र्यक्ष कोटीरकोटीकलिततुहिनरुचि कलोत्तुङ्गभौलि ।। in Prapañcasāra 27 41 This contemplation verse gives in concise language the characteristics of Tatpurusa-Mahādeva as

SECTION ONE 43

worshipped in the images The terms Purusa, Mahndeva and Rudra aie epithets of the same Divine Person implying His personality and spiritual characteristics ]

तत्पुरुंषाय विद्महे' वक्रतुण्डायं धीमहि। तन्नों दन्तिः प्रचोदयात् ।२४।। त पुरुष जानीम। तदर्थ कुटिलनासिक ध्यायेम। महादेव स विघ्नेश दन्ती तस्मिन् ध्याने अस्मान् प्रेरयतु।। 24. May we know the Supreme Person. For that, may we meditate upon Vakratunda May Dantin impel us towards it [In all gãyatrīs three epithets and three acts, namely, knowledge, meditation and impelling are to be connected In this Vighnesagāyatrī employed in the worship of Isvara, the Supreme Person is represented as elephant-faced, having a bent trunk and an excellent tusk Vakratunda and Dantin are the names of Vınayaka Dantih is the Vedic form of Dantin ]

तत्पुरुषाय विद्महे' चक्रतुण्डायं धीमहि। तन्नों नन्दिः प्रचोदयात् ।२५॥ त दिव्यपुरुपविग्रह जानीम। तदर्थचक्र्तुण्ड ध्यायेम। तस्मिन् ध्याने अस्मान् नन्दि प्रचोदयतु ।। 25. May we know the Divine Person. For that, may we meditate upon Cakratunda May Nandı impel us towards it [Here the epithets Purusa and Cakratunda refer to Nandı- keśvara, the servant. seat and vehicle of Siva Being one en-

44 MAHĀNĀRĀYANOPANISAD

dowed 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 Siva was engaged in battle with demons by grasping it with the mouth This gãya- trī and the next one are not in the shorter version commented by Bhattabhāskara ]

तत्पुरुषाय विद्यहे' महासेनाय धीमहि। तन्नः षण्मुखः प्रचोदयात् ॥२६।। त पुरुष जानीम। तदर्थ महासेन ध्यायेम । तस्मिन् ध्याने अस्मान् षण्मुख प्रचोदयतु । 26. May we know that Divine Person For that, may we meditate upon Mahāsena May Sanmukha impel us towards it [This is a prayer addressed to Kärtikeya who is represent- ed as having six faces and as the general of the celestial army ]

तत्पुरुषाय विद्यहे' सुवर्णपक्षाय धीमहि। तन्नों गरुडः प्रचोदयात् ।।२७।। त पुरुष जानीम। तदर्थ सुवर्णपक्ष 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-sarpānām gıranāt ]

SECTION ONE 45

वेदात्मनार्य विद्हे' हिरण्यगर्भारय धीमहि । तन्नों ब्रह्म प्रचोदयात् ।।२८।। वेदात्मक ब्रह्म वय जानीम। तदर्थं 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 Hıranyagarbha. May Brahman impel us towards it

[This is a prayer addressed to Brahman Some texts read Brahma as neuter sıngular while others have masculine singu- lar Brahmā Sāyana consıders this as Paramagāyatrī and ex- plains it thus Through the strenuous study of Vedānta 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 continually meditate upon that unlimited Truth day and night identifying It with ourselves Vedātmana is a Vedic deviation for Vedāt- maka The four-faced Brahma named Hiranyagarbha and the Vedic lore are but the expressions of the Supreme Realty which, as the impelling Spirit, influences one to do acts meri- torious or otherwise ]

नारायणाय विद्यहे' वासुदेवायं धीमहि। तन्नो विष्णुः प्रचोदर्यात् ।।२१।। नारायण जानीम। तदर्थ वासुदेव ध्यायेम। तम्मिन् ध्याने विष्णु. अस्मान् प्रेरयतु। 29. May we know Nārāyana. For that, may

46 MAHĀNĀRĀYANOPANISAD

we meditate upon Vāsudeva May Visnu impel us towards it.

[The Hghest Person is here supplicated as Nārāyana, Vasudeva and Visnu Until and unless He impels the individual Soul, it cannot contemplate Him, and without contemplation on Him, His true nature cannot be understood The etymo- logical meanings of the three epithets are given at length in the bhasyas on the Gita and Vısnusahasranama Bhattabhāskara's explanation of these words in the Visnugāyatri is noteworthy. He derives Nārāyana thus The term Nara, being derived from the root nr to lead, means the leader of all creation Nāra derived from the above word denotes hıs offsprings Nārāyana therefore, is the effective cause of all creatures Thus Nārāyana is Paramatman He is called Vasudeva in his immanent aspect, 1e, dwelling in all creatures as Antaryāmin The term Visnu implies His all-pervasiveness ]

वज्न नखारय विद्यहे' तीक्ष्णदःष्ट्रार्य धीमहि। तन्नो नारसिहः प्रचोदयात् ।३०॥ चज्तनख जानीम। तदर्थ तीक्ष्णदष्ट्र ध्यायेम। तस्मिन् ध्याने नारसिह. अस्मान् प्रेरयतु ॥ 30. May we know Vajranakha For that, may we meditate upon Tiksnadamstra. May Nārasimha impel us towards it [This is a prayer to Narasimha The lengthening of the vowel on the first letter of the word Narasımha makes no difference in the meaning, namely Man-lion God Being partly leonine He has sharp eye-teeth and diamond-hard nails ]

SECTION ONE 47

भास्कराय विद्हे' महद्द्युतिकरायं धीमहि । तन्नों आदित्यः प्रचोदयात् ॥३१।। भास्कर जानीम। तदर्थ महाद्युतिकर ध्यायेम। तस्मिन् ध्याने आदित्य अस्मान् प्रेरयतु ॥ 31. May we know Bhäskara. 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 lımıtless sky Mahaddyutıkara ın grammatıcal Sanskrıt must be Mahādyutıkara ]

वैश्वानराय विझ्हे' लालीलाय धीमहि । तन्नों अग्निः प्रचोदयात् ।।३२।। वैश्वानर जानीम। तदर्थ लालील ध्यायेम तस्मिन् ध्याने अग्नि अस्मान् प्रेग्यतु ।। 32 May we know Vaiśvānara For that, may we meditate upon Lālila. May Agnı impel us towards it

[This is Agnigāyatrī Fire is called Vaiśvānara because He is favourable to all men by helping their cooking and worship. (विश्वेभ्यो नरेभ्यो हित ।) Narayana explains in the Dipika that fire is called Lalīla, because oblations are licked up by flıcker- ing flames He equates the word Lālīla with lelāyamana in the Mundaka Upanisad By attracting the syllable he of vidmahe some pioduce the word helälila and explain it as the private

48 MAHĀNĀRĀYANOPANISAD

sport of Fire-God (hela) and His play in the universe as the Supreme God (līlā) ]

कात्यायानाय विद्हे' कन्यकुमारि धीमहि । तन्नों दुर्गिः प्रचोदयात् ।।३३।। कात्यायन जानीम। तदर्थ कन्यकुमारि ध्यायेम। तस्मिन् ध्याने दुर्गि अस्मान् प्रेरयतु ।। 33. May we know Kātyāyana. For that, may we medıtate upon Kanyakumārı. May Durgı impel us towards it. [Bhattabhāskara explaıns 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 be transformed into feminine Kanyakumārı means a shining virgin, kanya being derived from the root kan to shine Kumari is explained as destroyer of evil-(कु कृत्सित अनिष्ट मारयति इति ।). The case and gender are to be trans- formed to bring them to the same pattern as other gāyatrīs. In the commentary given in the Ānandāśrama edition ascrib- ed to an unknown author the following explanation is found: Thıs ıs a prayer to Ādıśaktı-O Kanyakumārı, 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 Kātyayana (Thy father in one of of Thy previous incarnations) The word Durga is changed into Durgi Of these twelve gāyatrīs given above only six are accepted by Sayana and five by Bhattabhāskara Dīpıkā of Nārāyana

SECTION ONE 49

notes eighteen gäyatris of which the following are those not given above चतुर्मखाय विद्यहे कमण्डलुधराय धीमहि। तन्नो ब्रह्मा प्रचोदयात् ॥। १॥। आदित्याय विद्हे सहस्रकिरणाय धीमहि। तन्नो भानु प्रचोदयात् ।। २।। पावकाय विद्महे सप्तजिह्वाय धीमहि। तन्नो वैश्वानर प्रचोदयात् ।। ३॥। महाशूलिन्यै विद्हे महादुर्गाय धीमहि। तन्नो भगवती प्रचोदयात् ।।४।। सुभगायै विद्यहे कमलमालिन्य धीमहि। तन्नो गौरी प्रचोदयात् ॥ ५॥ नवकुलाय विद्यहे विषदन्ताय धीमहि। तन्न सर्प 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 gāyatri For instance महादेव्यै च विद्यहे विष्णुपत्न्यै च धीमहि। तन्नो लक्ष्मी प्रचोदयात् ।। १ ।। रघुवश्याय विद्यहे सीतावल्लभाय धीमहि। तन्नो राम प्रचोदयात् ।। २।। दाशरथाय विद्यहे सीतारामाय धीमहि। तन्नोराम प्रचोदयात् ।। ३ ।। सदाशिवाय विद्यहे सहस्राक्षाय धीमहि। तन्न साम्ब. प्रचोदयात् ॥। ४।। कालिकायै विद्हे रमशानवासिन्यै धीमहि। तन्नोऽघोर प्रचोदयात् ॥। ५॥

50 MAHĀNĀRĀYANOPANISAD

सहस्रपरमा देवी शतमूला शताङकुंरा। सर्वहरतु मे पापं दूर्वा दुःस्वप्ननाशिनी ।।३४।। सहस्रसख्याकेभ्य पावनद्रव्येभ्य परमोत्कृ्टा, अथवा फलदाने सहस्रात् अभ्यधिका, दीप्तिशालिनी अनेकमूला अनेकाङ्करशोभिता दु स्वप्नफलनाशिनी दूर्वाभिमानिनी देवता मम पाप हरतु । सहस्रपरमा superior to a thousand (purifying agencies) देवी embodying the divine spirit, shining शतमूला having many roots, and nodes शताङ्रा having many sprouts दुस्वप्ननाशिनी destroyer of evil dreams दूर्वा durva (panic grass) मे my पापम् demerit, impurity सर्वम् all हरतु ward off, remove 34. May dūrvā (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 mantias it has been pointed out that there is only one Supreme Divine Reality and that the mani- fold 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 spiritualıty Dūrvā is a variety of perti- naciously 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

SECTION ONE 51

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 pres- cribed in the scriptures From the moment he awakes from sleep in the last watch of night till he goes to bed late at night every hour of his life is programmed for the performance of religious duties Worship of God (dharme) 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 Dhar- maśastra texts at length Actions of worship accompanied by sacred utterances repeated during their performance are parti- culaily deemed efficacious Although such ritualism at times degenerates into dry formalısm which may give one the satis- faction that his religious obligations are fulfilled in the cheapest and easiest way, when perfoimed 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 trans- forms the life subjected to it Habit and attention, so necessary for religious life, are cultivated through proper religious acts. The anustubh stanza gıven above ın praise of dūrvā 1s repeated at the time of a plunge bath which is taken early in the morning, then a few shoots of the grass with a little earth are placed on the head as an auspicious act Such an auspici- ous bath is an ingredient of a life of worship In addition to this stanza regardıng dūrvā, the following variant stanza is

52 MAHĀNĀRĀYANOPANISAD

recorded in Jacob's edition दूर्वा अमृतसभूना शतमूला शताड्करा। शत मे घ्नन्ति पापानि शतमायुर्विवर्धति॥]

काण्डात् काण्डात् प्ररोहन्ती परुषः परुषः परि । एवा नो दूर्वे प्रतनु सहस्रेण शतेन च ।।३५।। काण्डात् काण्डात् परुष परुष परि प्ररोहन्ती हे दूर्वे एव अस्मानपि वशवृद्धया शतेन सहस्रेण च प्रकर्षण विस्तारय । काण्डात् काण्डात् from every stalk of jointed stem परुष परुष from every node परि further प्ररोहन्ती growing दूर्वे O durva एवा (एवम्) analogously न us शतेन सहस्रेण च by hund- reds and thousands प्रतनु multiply 35. O dūrvā, 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 were, dürvā which gradually spread by the extension of its stalk in all directions ]

या शतेनं प्रतनोषि सहस्रेण विरोहसि । तस्यांस्ते देवीष्टके विधेम हविषा वयम् ॥३६॥ हे देवि इष्टके, या त्व शतेन प्रतनोषि विस्तारयसि सहस्त्रेण विरोहसि तस्या ते परिचर्या हविर्दानेन वय कुर्म ।

SECTION ONE 53

देवि O Goddess (shining with green colour) इट्टके 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 Taittirīyasam- hita IV. 2. 9 where they are employed for dūrvestakopadhāna .. 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 Bhattabhāskara and Sāyaņa. The word iştake is the address of istakā. Ișta, the past participle of the verb yaj, gives the meaning that which is worshipped. The form in the feminine with the suffix ka implying 'dear' gives the sense 'the dear one worshipped by the devotees'.]

अश्वकान्ते रंथक्रान्ते विष्णुकान्ते वसुन्धरा। शिरसां धारंयिष्यामि रक्षस्व मां पदे पदे ।।३७।। हे अश्वक्रान्ते रथकान्ते विष्णुकान्ते वसुन्धरे त्वामहं शिरसा धार- यिष्यामि। मां पदे पदे रक्षस्व ।। अश्वकरान्ते traversed by a horse रथक्ान्ते traversed by a chariot विष्णुकरान्ते 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 ..

.54 MAHĀNĀRĀYANOPANISAD

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 aśvakrāntā is used So also it is believed that the earth is purified by the wheel of a chariot In the incarnation of Trivikrama, Visnu placed one foot on the earth and paced heaven The earth is made sacred in that way also The earth having these associa- tions 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? 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 1ead vasundhare for vasundhara which makes it easy to con- strue with the preceding vocatives In the second half ánasa dhārita devī appears to be the older reading accepted by both Bhattabhāskara and Sāyana The whole stanza is regularized thus in the text used by Narayana for his Dīpika 1-a रथकान्ते चिष्णुकान्ते वसुन्धरे। शिरसा धारिता देवि मा रक्षस्व पदे पदे ॥]

भूमिर्धनुर्धरणी लोकधारिणी । उद्धतांसि वराहेण कृष्णेन शंतबाहुना ।।३८॥ मृत्तिके हन पापं यन्मया दुष्कृतं कृतम् । मृत्तिक"ब्रह्म दत्तासि काश्यपेनाभिमन्त्रिता। मृत्तिके' देहिं मे पुष्टि त्वयि सर्व प्रतिष्टिंतम् ॥३९॥

SECTION ONE 55

मृत्तिके प्रतिष्ठिते सर्व तन्मे निर्णुद मृर्त्तिके। त्वयां हतेन पापेन गच्छामि परमां गतिम् ।।४०।। कामधेनुवत् प्रीतिकरी सस्याना जीवनोपाय्भूना सर्वप्राणिनामपि धार- यित्री भूमि, सा त्व कृष्णेन शतबाहुना वराहेन पूर्व उद्धृता असि ।। हे मृत्तिके अथवा प्रशस्तमृदात्मिके मया यत् दुप्कृत कृत यत् मे पाप च तत् हन अर्थात् विनाशय। हे मृत्तिके त्व ब्रह्मणा परमात्मना भूमिरूपेण स्थापिता अमि, अथवा लोकहितार्थ दत्ता असि। काश्यपेन तदुपलक्षितै परमर्पिभिश्च स्नानकाले अभिमन्त्रिता अमि । हे मृत्तिके मह्य पुष्टि देहि। यत सर्व भूतजात त्वयि प्रतिष्ठित वतते अत अहमपि त्वत्प्रसादेन पुष्टिमान् भवेयम् ।। हे मृत्तिके प्राणिना प्रतिष्ठाभ्ते सर्व मे तत् पाप निर्णुद अर्थात् विनाशय। हे मृत्तिके त्वया हतेन पापेन सता अर्थात् त्वद्विध्वस्तपाप अह मोक्षरूपा परमा गति गच्छामि ॥ धेनु a milch cow धरणी support लोकधारिणी suppoit of living baings भूमि earth (निमग्ना 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 destory मृत्तिके O excellent earth ब्रह्मदत्ता established by God असि art काश्यपेन by sage Kasyapa अभिमन्त्रिता was uttered over with mantra मृत्तिके O excellent earth मे me पुष्टिम् prosperity, nourishment देहि gIve. त्वयि in you सर्वम् all प्रतिप्ठितम् are established मृत्तिके O excellent earth प्रतिष्ठिते made firm तत् that (sin) सर्वम् all मे from me निर्णुद cleanse. मृत्तिके O excellent earth

56 MAHĀNĀRĀYANOPANISAD

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 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 Kāśyapa 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 शरदशशतम and Bhattabhaskara notes after line 3, यह्दैव यच्च मानुष्य ब्रह्मदत्तासि कश्यपि as accepted by tradition in order to complete the sense In the last stanza तया हतेन 1S better represented by त्वया हतेन as accepted by most of the com- mentators The repetition of the address 'O excellent earth' five times should be taken as an indication of the devotion

SECTION ONE 57

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 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 surface of the earth by cut- ting, digging, levelling and building with hard implements Yet she yields him prosperity and enjoyment in turn ]

यतं इन्द्र भयांमहे ततो नो अभयं कृधि मर्घवञ्छग्धि तव तन्न ऊतये विद्विषो विमृधो जहि॥४१॥ स्वस्तिदा विशस्पतिवृत्रहा विमृधो वशी। वृषेन्द्रः पुर एतु नः स्वस्तिदा अंभयङ्करः ।४२।। हे इन्द्र वय यत पापेभ्य मृत्युरोगचोरादिगत्रुभ्य निरयात् च भीति प्राप्नुयाम. तत भयकारणेभ्य सर्वेभ्य अस्मभ्य अभय कुरु। हे मघवम् तव सम्बन्धिना अस्माक तत्=तत्र भयस्थाने, न अस्माक, तव ऊतये=भव- त्कर्तुकरक्षणार्थ शग्धि शक्तो भव। अस्माक विद्विष जहि विनाशय, विमृध: सग्रामान् च जहि ॥ स्वस्तिद इहलोकसम्बन्धिसुखदाता पुनश्च स्वस्तिद परलोकसम्बन्धि- कल्याणदाता विशा प्रजाना पालक वृत्रहन्ता अथवा पापहन्ता विमृध विनिवारितसड्ग्राम वशी जितेन्द्रिय वृषा अर्थात् वर्षदाता अभयङ्कर भयनिवृत्ते कर्ता इन्द्र. अस्माक पुरस्तात् अस्मद्रक्षार्थ आगच्छतु वर्तता वा।। हे इन्द्र O Indra यत whence भयामहे (बिभेम) we fear तत thence न us अभयम् fearless कृधि (कुरु) make हे मघवन् O Maghavan, giver of wealth, worshipped in sacrifices a (सम्बन्धिना अस्माकम् of us who belong) to you तत् that (sm

58 MAHĀNĀRĀYANOPANISAD

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 (द) giver of well-being (in the next world) faRTfa protector of people वृत्रहा slayer of Vitra विमृध. battles वशी subduer वृषा rain-giver अभयड्कर bestower of safety इन्द्र Indra न our पुर in front, near g 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, 1e 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 blss in the next world, who is the lord of people, who 1s 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 Taittirīyabrāh- mana 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 In the Rgvedasamhitā 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

SECTION ONE 59

Supreme, the guide and protector of the universe In these two mantias the devotee invokes His nearest presence for the des- truction of internal and external enemies and the attainment of well-being and bliss The regular morning bath of the pious Hindu is not merely an act of personal hygiene but a ieligious duty enjoined by the scripture in order to acquire religious merit and to destroy mental impurities as well Prayers uttered invoking the favour of dıvine Powers lıke Indra facilitate this end ]

स्वस्ति न इन्द्रो' वृद्धर्श्रवाः स्वस्ति नंः पूषा विश्ववेदाः । स्वस्ति नस्ताक्ष्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु। ॥४३ । प्रभूतस्तोत्रयुक्त अथवा प्रभूतहविर्लक्षणान्नयुक्त इन्द्र अस्मभ्य अवि- नाश पोपयतु। विश्ववेदा अर्थात् सर्वज्ञ अथवा बहुधन पूपा न स्वस्ति दधातु। अनुपहिसितायुध अथवा अप्रतिहतरथ ता्क्ष्य अर्थात् तृक्षस्य पुत्र गरुत्मान् अस्मभ्य स्वस्ति दधातु। बृहता देवाना पालयिता इन्द्रपुरोहित अस्मभ्य स्वस्ति करोतु ।।

वृद्धश्रवा he who possesses much praise (of devotees) or much food (offered as oblation) इन्द्र India न for us स्वस्ति well-being, safety दधातु vouchsafe विश्ववेदा all-knowing or all-possessing पूषा god Pusan न for us स्वस्ति well-being (दधातु vouchsafe) अरि्टनेमि he whose chariot (नेमि a wheel of a chariot, here suggestively stands for a chariot) is not injured by anyone ताक्ष्य Garuda न for us स्वस्ति well- being (दधातु vouchsafe) बृहस्पति Brhaspati, the preceptor of gods न for us स्वस्ति well-being (दधातु vouchsafe).

60 MAHĀNĀRĀYANOPANISAD

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-pos- sessing 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 1s intended to serve as a prayer for safety and well-being It 1s uttered by one about to take bath in the belief that it helps to ward off the peril of sharks and crocodiles in water ]

आपान्तमन्युस्तृपलप्रभर्मा धुनि: शिमीवाञ्छरुमा ऋजीषी। सोमो विश्वान्यतसावनानि नार्वागिन्द्रं प्रतिमानानि देभु: ।४४ ।। आपान्तमन्यु आपातितमन्यु उपर्युपरि क्रोधवान् अथवा सर्वात्मना विनष्टकोप तृपलप्रभर्मा तृपलैः ग्रावादिभि. क्षिप्रप्रहारी धुनि शत्रूणा कम्पयिता शिमीवान् कर्मयुक्त. शरुमान् आयुधवान् ऋजीषी अर्थात् गतसार- सोमद्रव्यवान् सोम इन्द्रः विश्वानि सर्वाणि अतसावनानि अतसमयानि वनानि वर्धयति वर्षादिदानेन। प्रतिमानानि समानद्रव्याणि इन्द्र अर्वाक् न देभु तुलया मीयमानानि आत्माभिमुखतया न आकर्षयन्ति। सर्वेभ्य महान् इन्द्र ॥ आपान्तभन्यु displaying anger तृपलप्रभर्मा striking with stones धुनि shaker of enemies शिमीवान् having many deeds शरुमान्

SECTION ONE 61

holding weapons FfTot he who partakes of rjīsa (1e soma juice kept over) सोम Indra devoted to soma विश्वानि all अतसावनानि jungles of atasa (वर्धयति causes to grow) प्रतिमानानि counter-weights Indra af in a downward direction aH. 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 makıng Indra lıght

[This mantra occurs at Rgveda X 89 5 It is glossed by Yāska as a knotty stanza and explained by Sāyana following in his wake The translation and explanation given here are based on Sāyana's Rgvedabhāsya Here Indra is called soma Indra is depicted in the Rgveda mantras as the overlord, protector of 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 Vitra 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 risin occurs more than once as an epithet of Indra in the Rgveda and Sāyana explains rjīsa as gatasāra-somadravya The word atasa occurs only once in the Rgveda at II 4 7 and there it ıs explained by Sāyana as dry bushes spread over the surface of the earth Atasa also means

62 MAHĀNĀRĀYANOPANISAD

flax The sımilitude in the last line, according to Sāyana, 1s given to prove that Indra excells all other gods In order to test the relative greatness 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 Sayana, has the sense of akarsana here In the Taittirīyasamhıta II 2 12 the same stanza occurs and there Sayana explains it as describing Soma (the first three lnes) and Indra (the last line) Soma has no anger though beaten with three stones (tripala) for extrac- tion, in the process of pressing it shakes about (dhunt), it 1s subjected to operations (śimi) like piessing and straining, its parts are infused (śaru) and it leaves the sapless refuse (rjīsa). This soma cup is identified with soma, the moon, and soma the moon as the king of herbs increases vegetation (atasa) spread everywhere No comparison hurts Indra-He is non- pareil The commentary on this verse by the untraced author printed in the Anandāśrama edition reveals no mark of acqu- aintance with the explanation given by Yāska and Sāyana. The words tripalaprabharma and dhunt are split there as tri- palaprabhah and madhuni and śimīvān is explained as one who lıkes samivrksa No connected sense is possible according to this interpretation without supplying many conjectural ideas and without twisting the shape of the textual words ]

ब्रह्मजज्ञानं प्रंथमं पुरस्ताद्वि सीमतः सुरुचो वेन आंवः । स बुध्नियां उपमा अंस्य विष्ठा: सतश्र योनिमसतश्च विवः ।४५।। पुरस्तात् पूर्वस्मिन् काले सत्यज्ञानानन्तरूपात् ब्रह्मण. प्रथम उत्पन्न सुरुच शोभनदीप्ति प्रकाशप्रवर्षणादिहेतुभूत सूर्यात्मक. वेन सीमत. अर्थात् लोकमर्यादाभ्य दिकप्रान्तेभ्य आरभ्य सर्वान् लोकान् वि आव अर्थात्

SECTION ONE 63

विशेषेण आवृणोति। स हिरण्यगर्भरूपी वेन बुध्न्या अर्थात् वुध्नि अन्तरिक्षे भवा लोका तानपि आवृणोति। अस्य कारणभूतस्य उपमा अर्थात् परिच्छिद्यमाना अवस्था विष्ठा विविध अवस्थिता भवन्ति। पुनश्च स सत व्यक्तनामरूपस्य असत अव्यक्तनामरूपस्य अपि योनि मूलप्रकृति विच अर्थात् विवृणोति व्याप्नोति। एववणितरूप पर ब्रह्म स्वमायाशक्तिवशेन आदित्यापरपर्याय वेनो भूत्वा भूतभौतिकात्मक जगत् सकारण व्याप्नो- तीत्यर्थ ।। पुरस्तात् before, at the beginning of creation ब्रह्मज-ज्ञानम् (ब्रह्मण जज्ञानम् जातम्) born from the Supreme प्रथमम the first- born सुरुच shining well वेन noon sun सीमत to the boundary of the world वि आव completely spreads म he बुध्निया (बुध्नि अन्तरिक्षे भवा) the worlds that are in the sky (अपि also आवृणोति pervades) अस्य hIs उपमा limited forms that are alike विष्ठा remain manifoldly (स he) च agai सत of the expressed existence 3THF of the abstract existence and योनिम् 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 excel- lent bulliance, spreads over the whole world up to ıts 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 Taittirīyasamhitā IV 2 8 2 etc , and Atharvaveda IV 1 1 and V 6 1 where Sayana inter-

64 MAHĀNĀRĀYANOPANISAD

prets it differently Here it is taken as a glorification of Para- mätman, the ground of the universe and the cause of the ener- gising and illumining sun through whom He functions Gender concord is not accepted always as one of the criterions by the commentators in explainng the Vedic mantras So jajñānam and prathamam in neuter qualify Vena in masculine The vocable budhnıyā is found in the Samhitā text as budhnyā in the neuter plural form Budhna means the sky The upasarga vz has to be jomned with ävah The term Vena comes from the root Vi to shine etc The form vivah is traced to the root vr to cover ]

स्योना पृंथिवि भर्वा नृक्षरा निवेशनी । यच्छा नः शर्म सप्रथाः ॥४६॥ नृक्षरा अर्थात् नरोपलक्षितस्य चतुर्विधभूतजातस्य उत्पादयिता तेषा यथायोग्यस्थानेषु निवेशनी सर्वसहिष्णुत्वेन प्रथायुक्ता च भू भवति। हे पृथिवि सा त्व अस्मभ्य स्योना अर्थात् दु खानामन्तकरी भव। पुनश्च शर्म अर्थात् ऐहिकामुष्मिकसुख अपि देहि॥ नृक्षरा producer of men and other creatures निवेशनी settler सप्रथा famous हे पुथिवि O earth न 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 bhavā and yacchā is a Vedic peculiarity Syonā is derived from the root so to

SECTION ONE 65

make an end and ksarā in nksarā is from the verb ksārayatı according to a commentator. This stanza occurs at Rgveda I 22 15 Sayana interprets syona in that context as 'extended' or 'joy' Nrksara ıs taken by Sāyana as anrksarā 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 Bhattabhaskara and Sayana have no commentary on these in this context ]

गन्धद्वारां दुराधर्षा नित्यपुष्टां करोषिणीम् । ईश्वरी- सर्वभूतानां तामिहोपह्वये श्रियम् ॥४७।। गन्धद्वारा गन्धलिङ्गेन अनुमानगम्या अथवा सुरभिगन्धेन प्रकाशमाना अमार्गेण प्राप्तु अशक्या अथवा अप्रकम्प्या ध्रुवपुष्टिहेतु करीषिणी अर्थात् गोमयवती मृद्वती कृषीवले बीजावापाय कृष्यमाणा वा देवतिर्यड्मनुष्यादि- सर्वप्राणिना स्वामिनी अथवा नियन्त्री सर्वे सेव्या ता श्रिय अस्मिन् कर्मणि मम समीपे आह्हयामि ॥ TreTaTRTH known through smell or endowed with fiag- rance दुराधर्षाम् unassailable नित्यपुष्टाम् perpetually prosperous करीषिणीम rich in cowdung, tilled by peasants सर्वभूतानाम् of all creatures ईश्वरीम् mistress ताम् her श्रियम् Sri, prosperity इह in this act of worship उपह्हय I call near 47. I invoke in this act of worship Sri, the support of all, who is known through smell, who is unassailable, perpetually prosperous, rich in cowdung and the mistress of all created beings. [This anustubh mantra can be traced to Śrīsūkta of Rgveda khila. Here Bhūdevatā is glorified as rī because of

3

66 MAHĀNĀRĀYAŅOPANISAD

the eaith's being the cause of prospeuty According to some, this veise is repeated while the ground is purified by cowdung, and according to others, while smearing earth on the body befoie 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 maintained 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 fra- grance suggest this Though man has by his toil and skill brought out unprecedented wealth from the bowels of the earth still she remains unassaılable or durādharsa After this mantra and before 48 some books give the following two formulas-ॐ भूलक्ष्मी भुवलक्ष्मी सुव कालकर्णी, तन्नो महालक्ष्मी प्रचोदयात् and पद्मप्रभे पद्मसुन्दरि धमरतये स्वाहा]

श्रीर्मे भजतु, अलक्ष्मीर्मे नश्यतु । विष्णुमुखा वै देवाश्छन्दोंभिरिमॉल्लोकाननपजय्य- मभ्यजयन्। महा- इन्द्रो वज्न्रबाहु: षोडशी शर्म यच्छतु ॥।४८।। लक्ष्मीः मा भजतु। मम अलक्ष्मीः नश्यतु अर्थात् अस्मत्कुलात् बन्धुवर्गात् ग्रामात् राष्ट्रात् च दूरीभवतु। विष्णुप्रधानाः देवा: छन्दोभि. अर्थात् वेदविहितै. साधनैः इमान् लोकान् परैः अनपजय्य यथा तथा अभ्यजयन्। वज्तरबाहु: इन्द्रः अस्माकं श्म यच्छतु। महान् षोडशी षोडशकलायुक्तः 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 वै verily देवा. gods छन्दोभि: by the Vedas इमान् these

SECTION ONE 67

लोकान woilds अनपजय्यम् invincibly अभ्यजयन् conqueied. वज्न्रबाहु having the thunderbolt as weapon in hand इन्द्र. Indra महान् worshipful षोडशी full moon शर्म happiness यच्छतु give 48 May Sri favour me. May Alaksmi con- nected with me and mine be destroyed. The gods having Visnu for their chief (who is the perpetual abode of Sri) 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 happi- ness. [Of the three lines given above the second and the third occur at Taittiryasamhıtā I 7 5 and 1 4 29 respectively Sayana explains sodasi as an epithet of Indra who is lauded with sixteen stotra-s or sastra-s This mantra and the following two are said to be employed as a prayer for entering watei for bath.]

स्वस्ति नो मघवा करोतु। हर्न्तु पाप्मानं योर्डस्मान् द्वेष्टि ।।४९।। मघवा अस्माक स्वस्ति करोतु। य पाप्मा आस्मान् द्वेष्टि त पाप्मान हन्तु।। मघवा India न 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.

68 MAHĀNĀRĀYANOPANISAD

सोमान स्वरणं कृणुहि ब्रह्मणस्पते, कक्षीवन्तं य औशिजम् । शरीर यज्ञशमलं कुसीदं तस्मिन्त्सीदतु योरडस्मान् द्वेष्टि ॥५० ॥ 1 हे ब्रह्मणस्पते अर्थात् वेदानां वेदप्रतिपादितकर्मणा च परिपालक परमात्मन् सोमान अर्थात् सोमलताभिषवस्य कर्तार मां उशिज पुत्र कक्षीवन्त ऋषिमिव स्वरण देवेषु प्रकाशवन्तं प्रसिद्ध कुरुष्व। मम शरीर यज्ञशमल अर्थात् यज्ञत्रियाश्रमसहिष्णु भवतु । य शत्रु. अस्मान् द्वेष्टि स तस्मिन् सीदतु यस्य नाम कुसीद अथवा नरक इति॥। हे ब्रह्मणस्पते O Lord of piayers, Paramatman सोमानम् he who presses the soma cleeper औशिजम् the son of Usik य' who कक्षीवन्तम् the sage Kaksivan (इव like मा me) स्वरणम् well known among gods कृणुहि (कुरुष्व) make शरीरम् (my) body यज्ञशमलम् capable of performing sacrifices (कुरुष्व make). य he who अस्मान् us द्वेष्टि hates (स. he) तस्मिन् in that सीदतु remain (यस्य नाम the name of which) कुसीदम् hell 50. O Lord of prayers, make me the presser of soma juice, well known among the gods like Kaksīvān, 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 stanza is found at Rgveda 1. 18 1 and Taittwiyasam- hita I 5 6. The explanation given in the anonymous com- mentary published in the Anandaśrama edition appears to be unsatisfactory. The translation given here is based on Sayana's commentary.]

SECTION ONE 69

चरणं पवित्रं विततं पुराणं येनं पूतस्तरति दुष्कृतानि। तेन पवित्रेण शुद्धेन पूता अति पाप्मानमराति तरेम

पादेन्द्रिय अथवा शास्त्रीयाचरण पवित्र अर्थात् शुद्धिकारण भवति । तच्च सर्वप्राणिविषयत्वेन विस्तीर्ण सृष्टचादिकालमारभ्य प्रवृत्तत्वात् चिरन्तन च भवति। य एवभूत चरणदेव तेन अन्यशोधकेन स्वयमपि शुद्धेन शोधित पुरुष दुष्कृतरूपाणि पापानि तरति विनाशयति। तेन विशुद्धेन पूता वयमपि पापरूप शत्रु अतिशयेन लड्डयाम ।। पुराणम् ancient विततम् peivasive चरणम् feet, virtuous con- duct पवित्रम् purifying येन by which पूत one who is made holy दुष्कृतानि (effects of) evil deeds तरति crosses ovei तेन by that शुद्धन what is intrinsically pure पवित्रेण by what is purifying पूता made holy (चयम् we) पाप्मानम् sin अरातिम् enemy अति तरेम oveicome 51. He who is rendered holy by the ancient, widespread, sanctifying feet (or by virtuous con- duct) 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 Taittirīyabrāhmana III. 12 3 here for the purpose of japa to be done by one stand- ing in knee-deep water about to plunge for taking his bath This is also repeated while a holy brähmana's feet are cere- moniously washed. The term caranam, however, in the singu- lar number as we see in the text is directly interpreted as śās-

70 MAHĀNĀRĀYANOPANISAD

triyacarana, virtuous conduct as ordained by the scriptures This gives an apt and ethically ennobling meaning Inter- preting in the context of worship, caranam in sıngular is taken to stand for carana devata, Visnu, and by implication the two feet of Närayana, the Ancient One, whose wide gait encom- passed eaith, sky and heaven Symbolically He is worshipped in the holy brāhmana also ]

सजोषा इन्द्र सगणो म्रुद्धि: सोमं पिब वृत्रहञ्छूर विद्वान्। जहि शत्रू५ रप मृधो नुदस्वाथाभयं कृणुहि विश्वतो नः

हे इन्द्र हे वृत्रहन् हे शूर हे विद्वन् सजोषा प्रीतिसहित मरुद्धि युक्ततया सगण अस्मत्कतुषु समागत्य अस्माभि हवीरूपेण हूयमान सोम पिब। अस्माक मारणाय उद्यतान् शत्रून् जहि। मृध अर्थात् सङ्ग्रामे वर्तमानान् शत्रून् अपनुदस्व विनाशय। अनन्तर अस्मभ्यं सरवंत अभय कुरुष्व। हे इन्द्र O Indra हे वृत्रहन् O Vrtrahan, O slayer of Vrtia हे शूर O thou valorous one हे विद्वान् O thou all-knowing सगण with your hosts भरुष्धि: with the troop of gods सजोषा with joy सोमम् oblation of soma juice पिब drink शत्रून् enemies जहि destroy मृध our enemies arrayed in battle अपनुदस्व destroy अथ afterwards न for us विश्वत everywhere अभयम् safety, fearlessness कृगुहि 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

SECTION ONE 71

victory in battle and grant us safety and fearless- ness from every quarter. [This Rk is origmnally found at Rgveda III 47. 2 and also at Taittuiyasamhıtā 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 Bhattabhāskara and Sāyana

सुमित्रा न आप ओषंधयः सन्तु। दुमित्रास्तस्मै' भूयासुर्योडस्मान् द्वेष्टि यं चं वयं द्विष्मः

अस्मान् प्रति आप. तत्कार्यभूता ओषधयश्च सुहृद सन्तु। यः अस्मान् उदासीनान् अपि द्वेष्टि य च वय द्विष्म तस्मै अब्देवता ओषधि- वनस्पतिदेवताश्च प्रतिकूला भूयासु ।। न. for us आप water ओषधय herbs सुमित्रा fiendly सन्तु be य he who अस्मान् us द्वेष्टि 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 Taittiriyasamhıtā I. 4. 45 and also Taıttırīyabrahmana II. 6 3. Standıng 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

72 MAHĀNĀRĀYANOPANISAD

complementary passage in the Brahmana 1s. द्रुपदादिवेन्मुमुचान, स्विन्न स्नात्वी मलादिव, पूत पवित्रेणेवाज्य, आप शुन्धन्तु मैनस ।। 1e May I be cleansed from sins by the waters just as a culprit 1s released from the wooden clog for his legs (drupada), just as a man who perspires is puiified by a bath, and just as clarified 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 situations and conditions The highest ideal held forth by the Vedas to those who have completed the discipline prescribed in them is 1ealis- ation of the Infinite Self dwelling in all creatures as the 1eality 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 lıkes and dislikes Failure to recognise the fears and hopes of the natural man makes a scripture unrealistic Ideals un- connected 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 pro- pitiate friendly agencies and to suppress the enemies Without peace and prosperity, sāntı and pusti, higher religious aspira- tion is impossible. That is why we find in the Vedas prayers like this one which deal with the lower purusārthas ]

आपो हि ष्ठा मयोभुवस्ता न ऊर्जे दधातन। महे रणाय चक्षसे। यो वः शिवतमो रसस्तस्य भाजयतेऽह

SECTION ONE 73

नः । उशतीरिव मातरः । तस्मा अरं गमाम वो यस्य क्षयाय जिन्वथ । आपो जनयंथा च नः ।५४।। हे आप. यूयं सुखस्य भावयित्र्य भवथ इति प्रसिद्धम् । ता. यूय अस्मभ्य ऊर्जे भवदीयरसानुभवाय दधातन स्थापयत। अथवा अन्न दत्त । महते रमणीयाय परमात्मदर्शनाय अस्मान् समर्थान् कुरुत च। युष्माक सम्बन्धी शिवतम सुखैकहेतु ब्रह्मात्मक्यसाक्षात्काररूप य रस भति त जन्ममृत्युहर गस इह अस्मिन्नेव जन्मनि यथा कामयमाना मातर क्षीरादीन् पुत्रान् भाजयन्ति तथा अस्मान् भाजयत प्रापयत । हे आप यूय यस्य मोक्षरूपस्य रसस्य निवासाय अस्मान् प्रेरयथ त रस वय पर्याप्त अथवा क्षिप्र गच्छेम । हे आप यूय अस्माक चित्तशुद्धिद्वारा मोक्षसाधनीभूत परमात्म- विज्ञान व्यवहारदशाया ऐहिकसुख च प्रयच्छथ।। हे आप O waters मयोभुव bliss-conferring ष्ठा (स्थ) are हि verily ता such (यूयम् you) न foi us ऊर्जे (ऊर्जम्) food दधातन give महे great रणाय beautiful चक्षसे insight, knowledge (दधानन give) व your शिवतम most auspicious रस relish, joy य which तस्य of it न us इह in this lfe भाजयत make (as) to share उगती fond मातर mothers इव like यस्य whose क्षयाय to the home जिन्वथ you are pleased (to send) व 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 (जनयथ) 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

74 MAHĀNĀRĀYANOPANISAD

(who nurse their darlings 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 Taittiriyasamhıtā 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 cere- monious regeneration of oneself by proksana or holy asper- sion 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 cieated beings Ordinary water required for the sustenance of life has its home or source in Brahman and so here the cause and the effect are described as identical In substance, there- fore, 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 foi body, mind and spirit, and for imperishable bliss To the pious Hindu the universal

SECTION ONE 75

liquid element is not merely an essential of life but also the visible and tangible divinity available at hand for worship and self-purification Therefoie 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 sn against God Himself Regarding this the Taitti- riyaranyaka I 26 7 states नाप्सु मूत्रपुरीष कुर्यात्, न निष्ठीवेत्, न विवसन स्नायात्। न कूर्मस्याश्नीयात् नोदकस्य अघातुकान्येनमोदकस्य भवन्ति। अधातुका आप । -Let not a person spit, urinate, or de- fecate in wate1, noi 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 ]

हिरण्यशङ्गं वरुणं प्रपद्ये तोर्थ में देहि याचितः । यन्मया भुक्तमसाधूनां पापेभ्यश्र प्रतिग्रहः ।।५५।।

हितरमणीयदीग्तियुक्त अथवा हिरण्यवदुज्ज्वलमुकुट वरुण अह प्रपद्ये, अर्थात् अनुग्रहार्थ प्राप्नोमि। मया याचित हे वरुण, स त्व मे अवतरणस्थान देहि, अथवा तारक पुण्य देहि। यत मया असाधूना अन्न भुक्त, पापेभ्य प्रतिग्रहश्च स्वीकृत।। हिरण्यशृङ्गम् of golden lustre, or having a golden diadem वरुणम् Varuna प्रपद्ये I take refuge याचित being entreated (by me) तीर्थम् entrance to water, saving merit मे to me देहि give यत् foi मया by me असाधू नाम् of smful people भुक्तम् have been enjoyed पापेभ्य from sinful people प्रतिग्रह gift च and (स्वीकृत accepted) 55. I take refuge in Varuna, who is of golden lustre or who has a golden diadem O Varuna,

76 MAHĀNĀRĀYANOPANISAD

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 aie addiessed to Varuna, the regent of the waters, duning the plunge bath The word tirtha has the sense of a ford, a bathing ghat o1 what helps a man to cross over sin. Varuna is prayed for a proper bathing place and for the saving ieligious merit that accrues from a holy bath If a person is compelled by the force of circumstances to accept necessaries of life from wiong and sinful persons, expiation for such transgression of the scrip- tural 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 wicked- ness in any form In Chandogya Upanisad V 11. 5 we iead the declaration of Aśvapatı Kekaya to the five brãhmanas, who hesitated to accept his gifts, that he was a King 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 hs land ]

यन्मे मनसा वाचा कर्मणा वा दुष्कृतं कृतम् । तन्न इन्द्रो वरुणो बृहस्प्तिः सविता चं पुनन्तु पुनः पुनः

मनसा वाचा कर्मणा वा मया मदीयैर्वा कृत यत् दुष्कृत अस्माक तत् पापजात इन्द्रः वरुण बृहस्पति. सविता च पुन पुन निरवशेष शोधयन्तु अपनयन्तु वा ।। मनसा by mind वाचा by speech कर्मणा by act वा or मे mine कृतम् done यत् which दुष्कृतम् sin न ou तत् that इन्द्र India वरुण

SECTION ONC 77

Vaiuna बृहस्पति BrhaspatI सचिता Saviti च and पुन पुन again and again, completely yarg 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 Indiah in the second half noted by Bhattabhäskara agees with the context better ]

नमोऽग्नयेडप्सुमते नम इन्द्राय नमो वरुणाय नमो वारुण्य नमोडड्रयः ।।५७।। अप्सुमते अग्नये नम। इन्द्राय नम । वरुणाय नम । वारुण्य नम । अन्दय. नम ॥ 57 Salutation to fire hidden in water. Salut- ation to Indra. Salutation to Varuna. Salutation to Vārunī, 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 यदमेध्यं यदशान्तं तदर्पगच्छतात् ॥५८।। अपा यत् कूर अथवा हिसक, यत् अमेधार्ह अशुद्ध, यत् अशान्तं सोपद्रव, तत् सर्व अस्मात् निमज्जनप्रदेशात् अपगच्छतु ।। 58. (Through the power of this mantra) let all that is injurious, impure and troublesome in water be destroyed.

78 MAHANĀRAYANOPANISAD

[Cuirents and eddies, floating impunties and excietions, and the peculiar quality of some water to pioduce sickness, are to be counteiacted by the supposed power of this mantra. Repeating this mantra a peison about to take bath draws a circle around the area where he takes the dip ]

अत्याशनादतीपानाद् यच्च उग्रात् प्रंतिग्रहात् । तन्मे वर्रुणो राजा पाणिना ह्यवमशंतु ॥५९।। सोऽहमपापो विरजो निर्मुक्तो मुक्तकिल्बिषः । नारकस्य पृष्ठमार्ह्य गच्छेद्ब्रह्मसलोकताम् ।६०॥ शास्त्रमर्यादामुल्लड्डय यत् मया अशित पीतं शास्त्रमर्यादाहिसकात् उग्रात् प्रतिगृहीत च तन्निमित्तक सर्व पाप अपा स्वामी वरुण मत्सकाशात् स्वकीयेन पाणिना अपनयतु। सोऽह वरुणकरस्पर्शेन अपमृष्टपाप रजोगुण- रहित अथवा मलरहितः ससारबन्धाद्विमुक्त विगलितसर्वपाप सन् सरवदा विद्यमानसुखस्य स्वर्गस्य उच्छृतप्रदेश आरुह्य ब्रह्मणा हिरण्यगर्भेण समान- भोक्तृत्व गच्छेयम् ॥ अत्याशनात् from unlawful eating अतीपानात् fiom unlawful drinking उग्रात from an unlawful person प्रतिग्रहात् from accept- ing gifts च and यत् which (पापम् sin) मे mine तत् that हि verily चरुण. Varuna राजा king पाणिना by hand अवमशंतु wipe off, efface. सः such अहम् I अपाप sinless विरज. (विरजा) stamless निर्मुक्त: freed from bondages मुक्तकिल्बिष: free from all evil नाकस्य पृष्ठम the lofty region of blissful heaven आरुह्य having ascended ब्रह्मसलोकताम् cqual position with Brahman गच्छेत. (गच्छेयम्) may reach

SECTION ONE 79

59. May the King Varuna efface by his hand whatever sin I have incurred by unlawful eating, unlawful drinking and accepting gifts from an un- lawful person. 60. Thus being sinless, stainless and un- bound by evil and bondage, may I ascend to 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 aftei 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 dis- charging this religious duty it is considered unlawful So also a ieligious 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 regula- tions If under straitened circumstances he is exposed to the sin resulting from the transgression of the rule in these res- pects, 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 attamment of purity The bondage which is often spoken of in this context comprises not only in the commission of sins forbidden by the sastras 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 readıng dustat pratigrahāt for ugrāt pratigrahāt ]

यश्चाप्सु वरुणः स पुनात्वंघमर्षण: ।।६१।।

80 MAHĀNĀRÃYANOPANISAD

सप्तसमुद्रोदकेषु नानविधमहानदीनदकूपतटाकादिषु विद्यमानासु अप्सु य अधमर्षण अर्थात् पापविनाशक. वरुण अधिष्ठित भवति स च अस्मान् पुनातु ।। य he who अघमर्षण sin-effacing वरुण Vaiuna अप्सु in waters (not mentioned before) स 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 previ- ous one ]

इमं में गङ्गे यमुने सरस्वति शुतुद्रि स्तोम सचता

असिक्निया मरुद्वधे वितस्तयार्जीकीये शृणुह्या सुषो- परुष्णिया।

मंया ॥६२॥। हे गङ्गे हे यमुने हे सरस्वति हे शुतुद्रि हे मरुद्वधे हे आर्जीकीये परुष्णिया असिक्निया वितस्तया सुषोमया सह यूय मदीय स्तोत्र शृणुहि; तत आसचत च अर्थात् आगत्य मच्छरीरमनुप्रविश्य तिष्ठत च।। हे गङ्ग O Ganges हे यमुने O Yamuna हे सरस्वति O Sarasvati हे शुतुद्रि O Sutudri हे मरुद्वधे O marudvrdha हे आर्जीकीये O Arji- kiya परुष्णिया with Parusni असिक्निया with Asikni वितस्तया with Vitasta सुषोमया with Susoma मे my इमम् this स्तोमम् hymn आ शृणुहि listen आ सचत come together 62. O Gangā, O Yamunā, O Sarasvatī, O Śutudrī, O Marudvrdhā, O Ārjīkīyā, come to-

SECTION ONE 81

gether and listen to this hymn of mine along with Parusnı, Asıknı, Vıtastā and Susomā.

[This is a jagatī stanza fiom 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 men- tioned here represented Divinity They often expressed their devotion and grattude to these life-sustaining and purifying rivers by pioper invocations Their descendants even when they had emigrated fiom the banks of those rivers prayed to the river goddesses to be piesent 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 thiough the connection of water which they used They also entreated them to purify then bodies and minds and to vouchsafe them safety and welfare Bhattabhāskaia takes the name Parusni to be Aparusni by attracting the immediately preceding vowel, and tries to inter- piet each name based on some fancied quality of the river- Asıknı is called so because of her white (asita) colour, Susomā passes through a region where soma creepers grow; Vitastā is never dried up; Sutudri has a fast current Students of Indian history find here the names of those riveis on the banks of which the Rgvedic people settled at a very iemote peniod They ıdentify Susoma with Sohān, Vitastā with Jhelum, Asikni with Chinab, Maiudvrdha with Maruwardwan, Parusni with Rabi and Sutudi with Sutlej ]

ऋतं च सत्यं चाभीद्वात्तपसोऽध्यजायत। ततो रात्रिरजायत ततः समुद्रो अर्णवः ।६३।

4

82 MAIIĀ NĂRĀYANOPANISAD

समुद्रादर्णवादधि संवत्सरो अजायत । अहोरात्राणि विदधद्विश्चंस्य मिषतो वशी ॥६४।। सूर्याचन्द्रमसौ' धाता यंथापूर्वमंकल्पयत्। दिवं च पृथिवीं चान्तरिक्षमथो सुवः ॥६५॥

अभीद्धात् अभित प्रकाशमानात् परमात्मन स्रष्टव्यजगद्विषयका- लोचनारूपात् तपस ऊर्ध्व ऋत अजायत, सत्य चाजायन । तत एव परमात्मन रात्रि अजायत, अहश्च। तत एव अणेव समुद्र अजायत। समुद्रात् अर्णवात् ऊर्ध्व सवत्सर अजायत। स च उत्पादक पगमेश्वर अहो- रात्रोपलक्षितान् कालान् अथवा अहोरात्रजीविन प्राणिन सर्वान् विविध स्थापयन् निमिषत विश्वस्य प्राणिजातस्य स्वामी भूत्वा वर्तते। स च परमेश्वर धाता सूर्यचन्द्रादीन् दिव च पृथिवी च अन्तरिक्ष च सुवर्लोक च पूर्वसृष्टसदृदश आनुपूर्व्यण सङ्कल्पमात्रण अकल्पयत् मम्पादितवान्। एव भता सा परदेवता अस्मात् पुनातु ।।

अभीद्धात् from the all-effulgent तपस from lesolve, concent- ration of thought अधि afterwards ऋतम् right च and सत्यम् tiuth च and अजायत was generated तत from him रात्रि night (and also day) अजायत was generated तत from him अर्णव all-encompassing समुद्र sca अजायत was generated अर्णवात् समुद्रात from the vast sea अधि after सवत्सर year अजायत was generated अथ उ afterwards अहोरात्राणि days and nghts चिदधत् he who oidains मिषत living विश्वस्य of the universe वशी master, ruler धाता ordamer यथापूर्वम् as before सूर्याचन्द्रमसौ sun and moon दिवम् sky पृथिचीम् earth च and अन्तरिक्षम् atmosphere सुव blissful region of heaven च and अकल्पयत् arranged

SECIION ONL 83

63 From the all-ılluminating Supreme, by Hıs resolve, the right and the tue were generated From Him night and day were generated And from Hım again was generated the sea with different waters.

64-65 Then, after the creation of the vast ocean the year was generated Afterwards the ruler of the woild 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 mantias fiom the Rgreda X 190 1-3 are reputed to be sin-effacing or aghamaisana The subject matter dealt with in these stanzas being, evidently, the crea- tion of the universe, the context demands an explanation which connects the thoughts directly or indirectly with the Supreme Being The prayer purports to be a means of self-purification According to the dhaimaśastras these mantias may also be repeated for the expiation of sıns (prāyaścitta), besides their use duiing bath The interpretation of Bhattabhaskara follows the Visistadvaitic tradition while that of Sayana is Advaitic. According to Bhattabhäskara , tam implies the totality of senti- ent beings and satyam the individual Souls Their source, the Dıvıne Being, ıs ındıcated by abhīddhūt tapasah Rātri stands for non-sentient prakrt and not night, for, the creation of the sun and the moon is mentioned only in stanza 65 Samudia in the text, again according to him, refeis to mahat and arnava stands for the indistinguishable source of all creatures Although Hindu religion has accepted the idea of the creation

84 MAHĀNĀRĀYANOPANISAD

of the universe in general, there is a marked difference betwecn the Hindu view of creation 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 similiai mn order and categories created for the benefit of individual souls ]

यत्पृथिव्या रजः स्वमान्तरिक्षे विरोदसी। इमा स्तदापो वरुणः पुनात्वंघमर्षणः । पुनन्तु वसंवः पुनातु वर्रुणः पुनात्वंघमर्षणः । एष भूतस्यं मध्ये भुवनस्य गोप्ता ।। एष पुण्यकृतां लोकानेष मृत्योहिरण्मयम् । द्यावापृथिव्योहिरण्मय स श्रित सुवः । स नः सुवः सY शिशाधि ॥६६॥ पृथिवीनिवासिना यत् स्व अर्थात् पथिवीवासहेतो कर्मण सजात रज पाप अस्ति, आ अर्थात् सर्वत अन्तरिक्षे आतिवाहिकशरीरेण वर्तमानाना यद्रज अस्ति, विरोदसी विशेषेण द्यावापृथिव्यो यत् पापमस्ति, अर्थात् सर्वप्वपि लोकेषु जन्मवता यत् पाप भवति तत् सर्व अपनुद्य इमान् अस्मान् अघमर्षण अब्देवतारूपेण तेषा अधिष्ठातृत्वेन च वर्तमान वरुण पुनातु। वसव पुनन्तु। वरुण पुनातु। अघमर्षण पुनातु। एष वरुण भूतस्य अर्थात् अतीतस्य भुवनस्य रक्षिता। मध्ये वर्तमानस्य भुवनस्य च रक्षिता। एष देव ज्योतिष्टोमादि- कारिणा पुण्यकृता आजितसुकृताना यथायोग्यान् लोकान् प्रयच्छति। एप पापिना मृत्यो हिरण्मयनामक लोक प्रयच्छति। एष एव द्यावापृथिव्यौ अपि लोकौ सश्रित। सुव अर्थात् आदित्यो भूत्वा हितरमणीय सुख भवति। हे देव स त्व सुव अर्थात् ताद्ृशसुखरूपो भूत्वा अस्मान् सशिशाधि सम्यक् अनु- गृहाण अथवा निप्पापान् कुरु।

SECTION ONE 85

पृथिव्याम् on earth यत् which स्वम् own रज sin आ अन्तरिक्ष in the atmospheric region विरोदसी specially in the region of heaven and eaith तत् from that इमान् 'us' अघमर्षण sIn-effacing आप waters वरुण Varuna पुनातु let purify वसव Vasus पुनन्तु let purify वरुण Varun पुनातु let purify अघमर्षण the sage called Aghamarsana पुनातु let purify एष this (Varuna) भूतस्य past भवनस्य of the world गोप्ता protector मध्ये in the middle (वर्तमानस्य भुवनस्य) of the existing world गोप्ता 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 सश्रितम् support सुव (भूत्वा having become) the sun हिरण्मयम् whole- some and attractive (भचति becomes) स such (त्वम् you) सुव (भूत्वा being the nature of) bliss न us सशिशाधि bless, make free from sın 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

86 MAHĀNĀRĀYANOPANISAD

grants to the doers of meritorious deeds the worlds which they deserve and to the sinful the world of death called Hıranmaya. 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 [The mantras contained in this paiagraph are epeated while dipping oneself in water for bath In the first clause the term prthivĩ is supposed to denote the underworlds as 1odasĩ expresses the earth as well as heaven Dipikā notes the read- ing imah tad äpah which is superior to the one printed in the text, foi 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 explanation 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 under- stood Huranmayam 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 1s really the monosyllablic svah chanted as such The whole passage is highly elliptical and so the translation given 1s interpretative ]

आर्द्र' जवलंतिज्योतिरहर्मस्मि। ज्योतिर्ज्वलंति ब्रह्माह-

SECTION ONE 87

मस्मि। योऽहर्मस्मि ब्रह्माहमस्मि। अहर्मस्मि ब्रह्माहमस्मि। अहमेवाहं मां जुहोमि स्वाहा ॥६७॥ परमात्मज्योति सृष्टिकाले जलेन आर्द्र वीजमिव विजृभगोन्मुख भूत्वा ज्वलनि अर्थात् प्रपञ्चरूपेण बर्धते। अथवा आर्टरगणोरेन उदक तदधिष्ठितेन पग्मात्मचैतन्येन प्रकाशते । यदात्मज्योति प्रकाशते तदेवाहम्मि, न ततः अन्य। अथ यत् ज्योति भूत्वा ज्वलति अथवा देहेन्द्रियादिभ्यो विवेचितस्य मम प्रत्यक् चैतन्यरूपेण प्रकाशते तत् पर ब्रह्म अहमस्मि। अविवेकदशाया यादृग्रूप अह जीव अम्मि स एवाह इदानी उक्तप्रकारेण ब्रह्मास्मि। वस्तुतः ब्रह्मण्येव मयि पूर्व अज्ञानेन आरोपिते जीवत्वे विद्यया अपनीते सति इदानी ब्रह्मस्वरूपमेव अह अनुभविता अम्मि । तम्मात् पूर्वसिद्ध ब्रह्मम्वरूपी अहमेव जलरूप मा मद्देहवर्तिन देवान् उद्विश्य उदगग्नौ जुहोमि स्वाहा । अध्यात्मिकदृष्टया इदानी अमेदध्यानेन मयि एव परमात्मज्योतिर्हुंताशने विज्ञानात्मलक्षण हवीरूप मा स्वाहुता आहुतिमिच प्रक्षिप्य स्वम्वर्पाभि- निष्पत्याबिर्भावफल होम निर्वर्तयामि । • आ्द्रम् water, what is soaked in water ज्वलति shines ज्योनि. light अहम् I अस्मि am ज्योति light ज्वलति shines ब्रह्म Brahman अहम् I अस्मि am 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 realty I am the same infinite

88 MAHĀNĀRĀYANOPANISAD

Brahman even when I am 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 foi repetition 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 Taitturiyasamhita IV 4. 2 states ब्राह्मणो वे सर्वा देवता-The brahmana is all the gods This is explained by Manu; XII 119 -- आत्मैव देवता सर्वा सर्वमात्मन्यवस्थितम् । आत्मा हि जनयत्येषा कर्मयोग शरीरिणाम् । Though the mantra 67 is ritualistic in application as explained above, its true import is highly philosophical and spiritual as pointed out by Bhattabhaskara 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 Self, or the realisation of the identity between the jiva and Isvara when the adjuncts created by Ignorance are removed ]

SECTION ONE 89

अकार्यकार्यवकीर्णी स्तेनो भ्रूणहा गुरुतल्पगः । वरुणोऽपामघमर्षणस्तस्मात् पापात् प्रमुच्यते ॥६८।। य कश्चित् शास्त्रप्रतिषिद्धसेवी भग्नव्रत स्तेन वेदहन्ता अथवा गर्भनाशक गुरुदारगामी वा भवति स तस्मात् पापात् अनेन मन्त्रेण दग्ध- पापत्वात् प्रमुच्यते। यत अपा स्वामी वरुण अघमर्पण, अर्थात् पापाभि- भविता, त मोचयति॥। अकार्यकारी a transgressor of the sciptural conduct अवकीर्णी a recreant स्तेन a thief भ्रृणहा a feticide, one who destroys the Veda by slaying its repository, the Brahmana o one who outrages the preceptor's honour नस्मात from that पापात् from sin प्रमुच्यते 1s released अपाम् of waters (स्वामी 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 out- rager 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 avakirin is one who gives up his vow of continence and bhrunahan is one who acts in a way detrimental to the preservation of the Veda With the development of moral and religious susceptiblities in a reli- gious person through faith and practice, he comes to entertain a revulsion for all suspected sins which are possble in the society to which he belongs He is afraid of their presence in some of his innumerable past births He suspects them

90 MAHĀNĀRĀYANOPANISAD

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 inclnes 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 pre- scribed acts like bath The sāstras have never given licence foi unholy acts with provision for their future cancellation by utuals ]

रजोभूमिस्त्व मा५ रोदयस्व प्रवंदन्ति धीराः ॥६९॥ अह रजस अर्थात् पापकर्मफलाना भोगभूमि। अत हे यमदेव त्व कर्मफलभूतया यातनया मा रोदयस्व। कर्मणा फलदातु तव एतदुचित इति धीगा शास्त्रवेत्तार प्रवदन्ति। वस्तुत त्व मा न शेदय किन्तु मद्गत पाप विनाश्य मामनुगृहाण इति प्रार्थयितुरभिप्राय । रजोभूमि ground of sins (अहम् 1), त्व (त्वम्) you माम् me रोदयस्व cause to weep धीरा the wise प्रवर्दनन्त say 69. 1 am the ground of sins Therefore you cause me to weep Wise men say (don't make 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 grammati- cally incomplete and so an interpretative 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 tiansposed here with slight variation and that has helped Bhattabhāskara and Sāyana to give a more jointed meaning for the passage According to Sayana it may be then construed thus. रजस भूमि अह, त्व मा रोदयस्व। यद्यपि एतत् तव उचित तथापि

SECTION OND 91

ऋषय एन पुनन्तु, वसव एन पुनन्तु, वर्ण एन पुनातु, अघमर्पण एन पुनातु इति धीगा मा अनुगृह्लन्त प्रवदन्ति। धीरे अनुगहीतत्वान् ऋप्यादिभि पृन मा हे यमदेव त्वमपि मा बाधस्व किन्तु अनुगृहाण ॥]

आकरान्त्समुद्रः प्रथमे विरधर्मञ्जनर्यन्प्रजा भुर्वनस्य राजा। वुर्षा पवित्रे अधि सानो अव्ये बृहत्सोमो वावृधे सुवान इन्दुः॥ स उद्द्रवति अस्मात् विश्व इति समुद्र, अय सर्वकारणभूत देव धर्मन् अर्थात् विश्वस्य धारणकुशले प्रथमे आद्ये उपादानात्मनि सर्वा प्रजा जनयन् वि आक्रान् अर्थात् विक्रामति-कार्यवर्गरूपेण तिष्ठनि। भुवनस्य राजा वृपा अर्थात् कामाना वर्षयिता पवित्र स्मर्तणा पावने अव्ये अर्थात् अवनशीले, सानो सानौ, सर्वस्मादुच्छिते प्रणवात्मा अधि अर्थात् अधिष्ठातृत्वेन तिप्ठन् सोम उमया परशक्त्या सहित बृहत् अर्थात् भृश वावृध वधने। अथ अय सुवान अर्थात् विश्वमुत्पादयन् इन्दु ईश्वर भवति । अर्थान्तर तु एवम्-समुद्रवत् परमानन्दस्वभाव विवर्मन् अर्थात् प्राणिना पूर्वकर्मणा फलदानार्थ उद्वोधनकाले प्रथमे सृप्टयादौ प्रजा जनयन् परमात्मा जगत् आक्रान् आक्रान्तवान्। भुवनस्य रजा स्वनक्ताना कामाभिवर्षणात् वृषा स पवित्र पुरुषार्थहेतुध्यानस्थानत्वात् अभ्यधिके ध्यातृणा पालनहेतुत्वात् अव्ये ब्रह्मविद्याधिष्ठात्र्या उमया सह वर्तमानस्य पग्मात्मन स्थानभूते ब्रह्माववोधयोग्यहृदयपुण्डरीकरूपे सानौ बृहत् वावृधे। अर्थात् हृदयस्थो जीव सङ्कचितभाव त्यक्त्वा ब्रह्मस्वरूपेण वृद्धि प्राप्त। स च मोम सुवान जीवाना धर्माधर्मयो प्रेरक इन्दुवन् आह्लादहेतुश्च भवति। समुद्र the sea, here Paramatman represented as such आकरान spreads over प्रथमे first, in the beginning विधर्मन् at the fruiting time of the various meritorious actions T creatures जनयन् generating भुवनस्य of the world राजा ruler वृषा muni-

92 MAHĀNĀRĀYANOPANISAD

ficent bestower (of desired objects) पवित्र in the holy अधि superior सानो (सानौ) elevated place अव्ये protecting सोम the Lord with Uma बृहत् infinite वावृध increased, सुवान impeller (of meut and demerit) $FE 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 illumination) in the hearts of devotees which are holier than other parts of their body (the seat of the Divine) and therefore superior and elevated like a peak and affording protection The Jiva who is his abode grows to be infinite. He is the Lord who delights the individual souls by guiding according to their deeds and conferring on them fruits of their actions

[This tristubh mantra is prescribed for repetition after bath It is reproduced from the Samhita portion and a spiritual meaning is needed in this context. Therefore an explanatory rendering based on commentators is given here. Two possible interpretations are given in Sanskrit according to two accepted commentators The word sano is taken to stand for sānau 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

SECTION TWO 93

the light of the puianic conception of Umamaheśvara The term Uma means knowledge in ancient Hittite and in some other central Asian languages The Kenopanisad speaks of Umā haimavat and Śrī Sankaracarya explains Uma in the context as sobhanatama vidyā, the most splendid knowledge of Brahman appearing as the daughter of the Hımalayas The word Indu shares the same root with Indra and so may be an expression for the Lord also ]

द्वितीयोऽनवाक. SECTION TWO

जातवेदसे सुनवाम सोममरातीयतो निर्दहाति वेदः। सर नः पर्षदति दुर्गाणि विश्वा नावेव सिन्धुं' दुरितात्यग्निः

नित्याविर्भूतज्ञानाय देवाय यागकाले वय तदाराधनाय सोमाभिषव करवाम। वेद सर्ववेत्ता अग्नि अथवा तद्देवसबन्धि ज्ञानादिक अस्माक शत्रुत्व इच्छत नियमेन दहतु। किच स अग्रणी अग्निदेव अथवा दुर्गारूप अग्निविशेष. अस्माने नाविक नावा सिन्धु इव अतीत्य स्थितान् कृत्वा विश्वानि दुर्गाणि स्थानानि तारयित्वा पालयतु, दुखितानि सर्वाण्यपि भूतजातानि दुख अतीत्य स्थितान् कृत्वा पालयतु।। जातवेदसे to Jatavedas सोमम् the soma juice सुनवाम may we press out (foi oblation) aą. knowledge, Agn1 who is the repository of knowledge अरातीयत those who are un- frendly to us निदहाति may burn, destroy. स he नावा by a boat सिन्धुम् sea इव like न. us विश्वा (विश्वानि) all दुर्गाणि difficulties अति beyond पर्षत् (पालयतु) may protect दुरिता (दुरितानि) wrongs (अपि also) अति (having taken) beyond (पर्षत् may protect)

94 MAHĀNĀRĀYANOPANISAD

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

[This section iepioduces the well known Dugūsūkta 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 physically 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 Loid worshipped in the somayga foi destioy- ing his enemies includes not only the destruction of the hostile agencies outside him but also his internal enemies namely the passions and impulses which act enemically 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 1e the Divine Fie The word agnth is analysed as agram nayatı agranĩh, that 1s to say he who leads one to higher levels-the Divinity dwell- ing as the Self of all creatures The veib parsad expiesses protection according to Bhattabhāskara 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 ]

SECHION IWO 95

तामग्निवर्णा तपसा ज्वलन्तीं वैरोचनीं कर्मफलेषु जुष्टाम्। दुर्गा देवी शरणमहं प्रपद्ये सुतरसि तरसे नमः ॥२॥ ज्योतिरूपा तपस्सामर्थ्येन दीप्यमाना विविधरोचनस्य अर्थात नानारूपेण आविर्भवत देवस्य स्वभूता परप्रकृतिरूपा कर्मसु तत्फलेपु च सामर्थ्याधायकत्वेन स्थिता ता दुर्गा देवी अह शरण प्रपद्ये। हे सुतरसि तगस्विनि तरणकुशले त्वमेव अस्मान् ससारगर्तात् सुष्ट ताग्यसि। तस्यँ तुभ्य नम अस्तु । अग्निवर्णाम् fiery in lustie तपसा through the power of ardency ज्वलन्तीम् 1adiating वैरोचनीम् belonging to him who shines vaniously through manifestations कर्मफलेपु in acts and their fruits TH iemaining as the productive power, sought ताम् that दुर्गा देवीम् The Goddess Durga अहम् । शग्ण प्रपद्य take refuge in हे तरसे (तरस्विनी) efficacious in taking across भु well तरसि (तारयसि) thou takest (us) acIOss (तुभ्यम् to you) नम 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 fruition of their work). O Thou Goddess skilled in saving, Thou takest us across difficulties excellently well. Our salutations to Thee. [In this stanza we get a clear reference of Durga the Goddess, according to Sãyana The word Durga literally

96 MAHĀNĀRĀYANOPANISAD

means inaccessible (दु खेन गन्तु शक्या) In the previous stanza the same woid in neuter was taken in the sense of a difficult place o1 difficulty. In this one the word is in the feminine form as Dugã, the name of the Goddess Durga 1s, therefore, the Deity who removes difficulties fiom the path of Her votaries According to the Vedic tradition a particulai sacrificial fire consecrated for the worship of the Divine 1s called Durga and by extension the word applies also to the power of creative and evolutionary eneigy which is associated with fire in many Vedic stanzas pertainng to Agni It is, therefore, difficult to separate the conception of Durga and fire conceived as the universal energy in this sūkta The dredominant idea here, however, is that the Supieme re- presented as Durgādevĩ is the saviour of man in his troubles of mundane life and bestower of the highest bliss This idea is fully developed in puiänic works dealing with the deeds and worship of Durga, the Divine Mother of the Universe ]

अग्ने त्वं पारिया नव्यो अस्मान् स्वस्तिभिरति दुर्गाणि विश्वा। पूश्रं पृथ्वी बंहुला नं उर्वी भवा तोकाय तनयाय शंयोः

हे अग्ने नव्य स्तोतव्य अथवा जरामरणराहित्यात् सर्वदा नूतन त्व अस्मान् स्वस्तिभि क्षेमकारिभि. उपायै अथवा श्रेयोविशेषै. फलै युक्त सन् सर्वाणि अपि दुर्गाणि आपत्स्थानानि अथवा पापानि अतिशयेन लङ्डयित्वा ससारस्य परतीर प्रापय। अस्माक पू. निवासाय नगरी पृथ्वी च विस्तीर्णा भवतु। सस्यादिनिष्पादनयोग्या उर्वी च बहुला भवतु। किच त्व तोकाय अस्मदपत्याय तदीयतनयाय च शयो. सुखस्य योजयिता दुःखस्य वियोगहेतुः च भव ॥

SLCIION TWO 97

हे अग्ने O Fie नव्य woithy of plalse त्वम् thou अस्मान् us स्वस्तिभि thiough happy means विग्वा (विश्वानि) all दुर्गाणि difficulties अति (taking) beyound पारया (पारय) take to the othei shore न our प home town पृथ्वी land (भवतु be) उर्वी the plot of eaith बहुला ample च and (भवतु be) तोकाय fol childien तनयाय fo1 (their) childien (च and) शयो jomer of happmess 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 foi the same Deity mentioned in the above stanza The words toka and tanaya, though in sıngular, are taken in generic plural. The term samyoh is a combination of sam joy reaching upto the hghest bliss and yoh expressing the sense of mixing or joining This stanza is the same as Taittırīyasamhıtā I 1 14 12 wheie Sāyana takes tanaya as daughter. See also Rgveda I. 189. 2 and Taittıriyabrāhmana II 8 2 foi this stanza ]

विश्वानि नो दुर्गहा जातवेदः सिन्धुंन नावा दुरिता- तिपर्ष। अग्ने अत्निवन्मनसा गृणानोर्डस्माक' बोध्यविता तनूनाम्

98 MAHĀNĀRĀYAŅOPANISAD

हे जातवेद दुर्गहा सर्वापदा अपहन्ता त्व सर्वाणि दुरितानि नावा सिन्धु इव अस्मान् अतीत्य स्थितान् कृत्वा पालयसि। हे अग्ने अत्रि यया सर्व- भृताना सदा भद्रमिच्छन् मनसा आशासन् आस्ते तथा त्वमपि अस्माक तनूना रक्षिता भूत्वा बोधि जागरूको भव ॥ हे जातवेद O Jatavedas दुर्गहा destroyer of difficulties (त्वम् thou) विश्वानि entire दुरिता (दुरितानि) evils, smns नावा by a boat सिन्धुम् sea न (इव) analogously न us अतिपर्षि takest beyond and protectest. अग्ने O Fire, अत्रिवत similar to Atri मनसा mentally गृणान. repeating अस्माकम् our तनूनाम् of selves, of bodies अविता guard, protector बोधि be conscious

4. O Jätavedas, Thou who art the destroyer of all sins takest us beyond all troubles and pro- tectest 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 Taıttu īyabrāhmana II 4 1, where Sāyana takes duigahā as dusparıharānı, an adjective qualıfying duritant The thud line of the stanza is thus explained अत्रिणा महषिणा चतूरात्रे कर्मणि यथा स्तूयसे तथा अस्माभि मनसा स्तूयमान अस्माक तनूना रक्षको भूत्वास्मद्द्क्ति बुध्यस्व। Be a protector to us and recognize our devotion to thee, for we are hymning to thee mentally as Atii the sage did during his performance of the Catūratra sacrifice Sāyana has here in the Upansad 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

SECTION TWO 99

and compassion for all cieated beings constitute the chief charactei tiait of such a sage Therefoie people had always observed Atii in a state of mind in which he was constantly remembeuing in his prayeis peace and safety for all creatures He became a byword for universal compassion There is a variant readıng bhutvavita as the substitute for bodhyavita in which case the construction तनूना अविता भूतु (भवतु) makes the meaning easy The Rgvedic text has namasa in the place of manasa which is explained by Sayana with hymns-stotras ]

पृतनाजित ५सहमानमुग्रमग्निए हुवेम परमात्सधस्थात्। स नः पर्षदति दुर्गाणि विश्वा क्षामद्देवो अति दुरितात्यग्निः

उत्कृष्टात् सहस्थानात् परसेनाजेतार, शत्रून् अभिभवन्त, भीतिहेतु, अग्नि आह्वयाम, अथवा तस्मिन् स्थान स्थित ध्यायाम। अस्माभिराहूत स अग्रगण्य अग्निदेवः अस्मान् क्षामत् (अर्थात् क्षयशील वस्तु) अतीत्य स्थितान् कृत्वा विश्वानि दुर्गाणि अतीत्य स्थितान् कृत्वा दुरितानि च अतीत्य स्थितान् कृत्वा पालयतु ।। परमात् सधस्थात from the highest place of assembly पृतना- जितम् vanquisher of enemy's hosts सहमानम् charger (of enemies) उग्रम् fierce अग्निम् Fire हुवेम (आह्वयाम) invoke, meditate upon स that देव God अग्नि Fire विश्वा (विश्वानि) all दुर्गाणि difficulties अति beyond क्षामत् perishable अति beyond दुरिता (दुरितानि) wrongs अति beyond न us पर्पत् may piotect 5 We invoke from the highest place of assembly the Fire-God who is the leader of all,

100 MAHANĀRĀYANOPANISAD

who is the chaiger 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 1oot ksat expiessing the idea of decrease or dıminu- tion gives the usual participle form ksämah But here in the Vedic form it is found as ksamat and Bhattabhāskara takes it to stand for the decieasing and perishing phenomenal reality beyond which lies the imperishable Supreme Reality Syana, on the other hand, takes the word to be akin to ksamyat meanıng 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 categoues and which is meditated in the highest place or invoked from there by mundane worshppers ]

प्रत्नोषि कमीडयो अध्वरेषु सनाच्च होता नव्यश्र सत्सि। स्वां चाग्ने तनुवं' पिप्रयस्वास्मभ्यं'च सौभगमार्यजस्व ॥६।। हे अग्ने त्व यज्ञेषु स्वर्गात्मक सुख प्रतनोषि। अध्वरेषु ईडय त्व पुरातन दैवो होता नव्य मानुषश्च होता भूत्वा यागदेशे सत्सि अर्थात् सीदसि। अत हे अग्ने त्व आत्मीयतनुस्थानीयान् जीवरूपान् अस्मान् पिप्रयस्व तर्पय। ततश्च अस्मभ्यं निवृत्तसमस्तदुःख त्वदीयतनूचित शोभन- भाग्य आयजस्व सवतो देहि॥ अध्वरेषु in sacrifices ईडय. lauded कम् heavenly bliss प्रत्नोपि (प्रतनोषि) thou enlargest सनात् ancient च and नव्य recent च and होता saciIficer (भूत्वा having become) अध्वरेषु in the sacri-

SECTION TWO 101

ficial places सत्सि (सीदसि) thou abidest हे अग्ने 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 aTyora 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 Bhattabhaskara who takes the words sanät and navya as standing respectively for ancient and recent sacrificers 1 e. gods and men Further according to hım svām tanuvam stands for the universe re- presented 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 dıvine state Sāyana's interpretation is purely ritualıstıc. According to him sanat means giver of the results of actions and navyah worthy of praise The fourth foot is thus inter- preted by him: O Fire, nourish your own body with the obla- tions offered by us. Ths stanza is found at Rgveda VIII. 11. 10 with the variant pratno hi ]

गोभिर्जुष्टमयुजो निर्षिक्तं तवेन्द्र विष्णोरनुसंचरेम। नार्कस्य पृष्ठमभि संवसानो वैष्णवीं लोक इह मांदयन्ताम्

102 MAHĀNĀRĀYANOPANISAD

हे इन्द्र, वय अयुज अर्थात् पापदु खादिभिरयुक्तस्य विष्णो व्यापकस्य तव भूत्या सन्त त्वा गोभि जुष्ट अमृतधाराभि निषिक्त सौभाग्यमुद्दिश्य अनुसचरेम परिचरेम । किच नाकस्य पृष्ट अभि सवसाना देवा वैष्णवी भक्ति कुर्वाण मा इहलोक वाञ्छितप्रदानेन मादयन्ता हर्षयन्तु।। हे इन्द्र O Lord, अयुज not united (with sin and soriow) विष्णो 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) अनुसचरेम may we follow नाकस्य of heaven पृष्ठम top अभि everywhere सवसान. (for सवसाना) dwelling (देवा gods) वैष्णवीम् of Visnu (भक्तिम् loving adoration कुर्वाणम् practising माम् me) इह here लोके in the world मादयन्ताम् may delight (by grantıng 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-(practisıng loving adoration) for Vısnu -here on the earth by granting my wish [This stanza is not included in the shorter version com- mented on by Bhattabhāskara and Sāyana ]

SECTION THREE 103

तृतीयोऽनुवाक: SECTION THREE

भूरन्नमग्नयें पृथिव्यै स्वाहा, भुवोऽन्नं' वायवेऽन्तरिंक्षाय स्वाहा, सुवरन्नंमादित्याय दिवे स्वाहा, भूर्भुवस्सुवरन्नं चन्द्रमसे दिग्भ्यः स्वाहा, नमों देवेभ्यः स्वधा पितृभ्यो भूर्भुवः सुवरन्नमोम् ॥१॥ भू पृथिव्यधिष्ठानदेवता मह्यमन्न ददातु। तदर्थ चरुरूप वन्न अह पृथिव्यधिष्ठिताय अग्नये अग्न्यधिष्ठात्र्यै पृथिव्यै च स्वाहाकारेण अग्नौ प्रक्षिपामि । एव भुवरधिष्ठानदेवता मह्यमन्न ददातु । तदर्थ अह अन्तरिक्षा- धिष्ठिताय वायवे वाय्वधिष्ठानाय अन्तरिक्षाय च स्वाहाकारेण हविर्जुहोमि। एव सुवरधिष्ठानदेवता मह्यमन्न ददातु। तदर्थ सुवरधिष्ठिताय आदित्याय आदित्याधिष्ठितायै दिवे च स्वाहापूर्वक हविर्जुहोमि। भूर्भुवस्सुचर्देवता. सभूय मह्यमन्न दद्यु.। चन्द्रमसे दिगधिष्ठिताय दिग्भ्यश्च स्वाहापूर्वक हविर्जुहोमि। देवान् नमस्कारेण उपतिष्ठामि । पितृन् स्वधया उपचरामि । भूर्भुवस्सुवर्देवता प्रार्थितमन्न दातु ओ 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 Deity of) Heaven (grant me) food. For that I make oblation 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

104 MAHĀNĀRĀYANOPANISAD

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-fo1-word meaning is not piinted It can be easily traced from the spaced texts and the English rendering subjoined to them Moreovei the words are often repeated, so much so their full reproduction in the word-for-word form will in- crease 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 bhūh, bhuvah, and suvah are called mahävyāhrti-s representing terrestiial, atmospheric and heaven- ly regions The Chandogya Upanisad (4 17 1-3) says that through contemplation Prajapati extracted fiom fiie, 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 quintessence of the three worlds and the three Vedas They represent the Supreme It is also stated there that the Prajāpatı in the beginning created the three regions utteung those three syllables The word svah 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 expres- sion and physical action. Salutation with namah is often considered an act of worship complete in itself. The term

SECTION FOUR 105

svadha 1s reserved for the expression of a person's reverence to his departed ancestors while he makes oblations to them Bhattabhaskara interpiets pianava uttered at the end of this mantra as a recognition by the worshipper of his true nature- 'I am that Biahman expressed by the syllable Om' The same author derives the pianava from the 1oot av to protect- avane sadhuh-Om The Grhyasutras give the paiticular contexts where these mantras are used in the course of the homa or burnt offering ]

चतुर्थोऽनुवाक: SECTION FOUR

भूरग्नये' पृथिव्य स्वाहा, भुवो' वायवऽन्तरिक्षाय स्वाहा, सुवंरादित्यायं दिवे स्वाहा, भूर्भुवस्सुवंश्रन्द्रमसे दिग्भ्यः स्वाहा, नमो' देवेभ्यः स्वधा पितृभ्यो भूर्भुवःसुवरग्न ओम्

भूरिति महाव्याहृत्या प्रतिपादिताय ब्रह्मणे तत्सृप्टाय अग्नये तदधीन- स्थित्य पृथिव्य च इद आज्य अन्न वा सुहृतमस्तु। तानह तर्पयामि। भुवरिनि महाव्याहृत्या प्रतिपादिताय ब्रह्मणे तत्सृष्टाय वायवे तदधीनस्थितिकाय अन्त- रिक्षाय च इद आज्य अन्न वा सुहुतमस्तु। सुवरिति महाव्याहृत्या प्रतिपादिताय ब्रह्मणे तत्सृष्टाय आदित्याय तदधीनस्थित्यै दिवे च इद आज्य अन्न वा सुहुतमस्तु। व्याहृतित्रयप्रतिपादिताय ब्रह्मणे तत्सृष्टाय चन्द्रमसे दिग्भ्य च इद अन्न आज्य वा मुहुतमस्तु। लोकत्रयवासिभ्यो देवेभ्यो नम। पितृभ्य. स्वधा अस्तु। भू भुव सुवरिति व्याहृतित्रयाविभागावस्थ प्रणववाच्य पर ब्रह्म अहमस्मि। हे अग्ने त्वमपि मत्प्रार्थित ओ इति कर्तु अङ्गीकुरु॥

106 MAHĀNĀRĀYANOPANISAD

1. Hail' I offer this oblation to Brahman who is expressed by the first vyāhrti, to Fire created by Him and to the Earth dependent on Hım. Hail! I offer this oblation to Brahman who is expressed by the second vyahrti, to the Aır created by Him and to the Atmosphere dependent on Him. Hail' I offer this oblation to Brahman who is expressed by the third vyährti, to the Sun created by Him and to Heaven dependent on Hım Hail! I offer this oblation to Brahman who 1s expressed by the vyahrtis, bhūh, bhuvah and suvah, to the Moon created by Him and to the Quarters. Salutation to the gods dwelling in all the regions! Reverence 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 mahavyahrtihoma A sage called Naiayana is supposed to be the 'seer' of this section It is accordıngly designated as Nārāyanīya Bhatta- bhāskara 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 adoiation here is Brahman But oblations are offered to Him through His cosmic expressions-Earth, Air, Sky, Fire, Wind, Sun, Moon, Quarters, Gods and Manes The worshipper finally

SECTION FIVE 107

unites the part with the whole and consders himself Brahman, the ground of all that exists, and thereby secures the highest mental purity ]

पञ्चमोऽनुवाक. SECTION FIVE

भूरग्नये' च पृथिव्यै चं महते च स्वाहा, भुवो' वायवे' चान्तरिक्षाय च महते च स्वाहा, सुवरादित्यायं च दिवे चं महते च स्वाहा, भूर्भुवस्सुवश्चन्द्रमंसे च नक्षत्रभ्यश्र दिग्भ्य्श्व महते च स्वाहा, नमो देवेभ्यः स्वधा पितृभ्यो भूर्मुवः सुवर्महरोम् ॥१। महते पूज्याय सर्वदेवसमष्टिरूपाय देवाय हिरण्यगर्भाय अयवा परब्रह्मणे तदीयसेवकरूपेभ्य व्यष्टिरूपेभ्य भू अग्नि पृथिवी इत्यभिवानेभ्य देवेभ्य च सुहुतमस्तु । एव समष्टिरूपाय महते हिरण्यगर्भाय भुव वायु अन्तरिक्ष इत्यभिधानेभ्य व्यष्टिरूपेभ्य देवेभ्य च सुहुतमस्तु। समष्टिरूपाय महते हिरण्यगर्भाय सुव आदित्य दिव इत्यभिधानेभ्य देवेभ्य च सुहुतमस्तु। समष्टिरूपाय महते हिरण्यगर्भाय भू भुव सुव चन्द्रमा नक्षत्राणि दिश इत्यभिधानेभ्यो व्यष्टिभ्यश्च सुहुतमस्तु। देवेभ्य. नम. अस्तु। पितृभ्य' स्वाधा अस्तु। भू भुव सुव इति व्यष्टित्रितयस्य आत्मभूत मह शब्दप्रति- पाद्य प्रणवप्रतिपाद्य च वस्तु अहमस्मि ॥ 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

108 MAHĀNĀRĀYANOPANISAD

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, Bhūh, Bhuvah and Suvah May I attain the Supreme! [This section gives the mantras to be repeated by one who offers oblations into the conseciated fire desirous of getting eminence The word mahat in the text stands for He who is greatest and most worthy of worship, namely, the Supieme 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 hımself The Durgā- saptasatĩ rightly puts in the mouths of the hymning Gods त्वामाश्रिता ह्याश्रयता प्रयान्ति-those who seek support in Thee become the support of others Those who worship the Most High themselves become eminent in the world ]

SECTION SIX 109

पष्ठोऽनुवाक: SECTION SIX

पाहि नो अग्न एनंसे स्वाहा, पाहि नो विश्ववेदसे स्वाहा, यज्ञं पाहि विभावसो स्वाहा, सर्व पाहि शतक्रंतो स्वाहा ।।१।। हे अग्ने अस्मान् एनस अर्थात् ज्ञानप्रतिबन्धकात् पापात् रक्ष। तुभ्य इद सुहुतमस्तु। विश्ववेदसे अर्थात् सपूर्णतत्त्वज्ञानसिद्धयर्य तत्साधनसम्पादनेन अस्मान् पालय। तदर्थ तुभ्य इद सुहुतमस्तु। हे विभावसो विशिष्टप्रभाधन- ज्ञानात्मक अथवा विविदिषाहेतुत्वेन अस्माभि अनुष्ठीयमान यज्ञ निर्विघ्नेन समाप्ति नीत्वा पालय। तदर्थ तुभ्य इद सुहुतमस्तु। हे शतकरतो विचित्रा- नन्तकर्मन् अथवा बहुयागनिष्पादयित. अग्ने अस्मदीय गुरुशात्रादिक ज्ञानसाधन उपासनाकर्म च निर्विघ्नेन परिसमाप्ति नीत्वा अस्मान् पालय। तदर्थ तुभ्य इद मुहुतमस्तु ।। 1. O Fıre, preserve us from sın. Hail! Preserve us so that we may attain full knowledge. Hail! O Resplendent One, preserve our sacrificial acts. Hail! O Satakratu, preserve everything (that belongs to us). Hail! [Having recited the formulas meant for the removal of general sins in the previous three sections, this section parti- cularly presents the mantras meant for offering oblations into the consecrated fire These mantras remove the obstacles in the way of final illumination-the goal of the best religious seeker. The word enas in the first line of the text appears in the dative and it cannot be construed with pahi, so it should be considered as an ablative for the purpose of syntax. The

110 MAHĀNĀRĀYANOPANISAD

meaning of the teim is sin or impunty, and here, Sāyana points out that it stands for whatever comes in the way of divine illumination and liberation from the transmigiatory existence The word viśvavedas is interpreted as complete knowledge and its aids for which the seekei of liberation eainestly 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 Accord- ing to Bhattabhäskara, yajña 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 woiks in manifold and various ways and according to the latter, the consecrated fire necessary for hundreds of sacri- fices Both agree in interpreting sarvam in the last line to convey the idea of accessories for the generation of final illumination such as a preceptor, scriptures and worship ]

सप्तमोऽनुवाक. SECTION SEVEN

पाहि नो' अग्न एकया, पाहयुंत द्वितीयंया, पाह्यर्ज' तृतीयंया, पाहि गीभिश्रंतसृभिर्वसो स्वाहा ॥१॥ हे अग्ने, हे वसो जगन्निवासहेतो, त्व ऋग्वेदलक्षणया एकया गिरा अभिष्टुत सन् अस्मान् पाहि स्वाहा। उत यजुर्वेदरूपया द्वितीयया गिरा अभिष्टुत सन् अस्मान् पाहि स्वाहा। किच सामवेदात्मिकया तृतीयया गिरा अभिष्टुत. सन् अस्मदीय ऊर्ज अर्थात् अन्न अन्नरस च पाहि स्वाहा। अपि च चतुर्वेदरूपाभि चतसृभि गीर्भि: अभिष्टुत सन् अस्मान् पाहि स्वाहा ॥

SECTION SEVEN 111

हे अग्ने O Divine Fire हे वमो O thou settlei (of the unI- verse) एकया by the first, 1e Rgveda (अभिष्टित सन् being praIsed) न us पाहि protect. उत further द्वितीयया by the second, Ie Yajurveda (अभिष्टुत सन् being praised) पाहि protect तृतीयया by the third, 1e Sumaveda (अभिष्टुत सन् being praised) ऊर्जम् food, the strengthening essence of food पाहि protect चतसृभि गीर्भि by the four (kmnds of utterances contained mn) the Vedas-(अभिष्टुत 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' [This mantra is absent in the shorter version It contains four formulas for offering oblations into the consecrated fire for the attainment of illumnation and so may be considered an additament to the previous mantra ]

112 MAHÃNĀRĀYANOPANISAD

अष्टमोऽनुवाक. SECTION EIGHT

यश्छन्दसामृषभो विश्वरूपश्छन्दोभ्यशछन्दा स्याविवेश। सता9 शिक्य: प्रोवाचोपनिषदिन्द्रो ज्येष्ठ इन्द्रियाय ऋषिभ्यो नमो' देवेभ्यः स्वधा पितृभ्यो भूर्भुवस्सुवश्छन्द ओम् ॥१॥ य मन्त्राणा प्रधानभूत सर्वजगदात्मक अथवा वेदेतिहासपुराणवाड्मय- रूप, य. वेदसारत्वेन प्रजापते छन्दोभ्य प्रतिबभौ, यच्च पुन विभक्तात्मा गायत्र्यादीनि छन्दासि आविवेश अर्थात् वेदादित्वात् मन्त्रेषु प्रथम प्रयुज्यमान स्थित, य ज्येष्ठ प्रशस्यतम, यश्च सता शक्तिहेतु अथवा उपासकै प्राप्तु शक्य. स प्रणवरूपी परमैश्वर्ययुक्त परमात्मा इन्द्र उपनिषत्प्रतिपाद्यो भूत्वा 'व्याहृतित्रयात्मा ओङ्कार एव उपासितव्य' इति इन्द्रियाय अर्थात् ज्ञानसामर्थ्य- प्राप्तये ऋषिभ्य अन्तर्मुखेभ्यो जिज्ञासुभ्य प्रोवाच। अत एव हेतो ज्ञान- प्रतिबन्धनिवारणार्थ अह देवान् नमस्करोमि। पितृन् स्वधयापरिचरामि । लोकत्रयावस्थितान देवान् प्राप्नोमि॥

य. he who छन्दसाम् of the Vedas ऋषभ most excellent विश्वरूप embodying the whole universe or all knowledge छन्दोभ्य from the Vedas (प्रादुर्भूत. emerged) छन्दासि the collec- tion of mantras in gayatri and other metres आविवेश entered ज्येष्ठ. supreme, first in causal link सताम् for the good शिक्य. (शक्य) possible of attamment, source of strength (स. he) इन्द्र. supreme Lord ऋषिभ्य. to the seers seeking the Divine Reality इन्द्रियाय for the attainment of the power of know- ledge उपनिषत् being the subject matter of the Upanisad प्रोवाच taught, देवेभ्य to gods नम salutation पितृभ्य to manes स्वधा

SLCHION LIGHT 113

reveience. भू भुच सुव the thiee vyahrtis छन्द the Vedas आम् pianava (भवति 1S) 1. The Supreme Being, Indra, who is the most excellent pianava taught in the Vedas, who ensouls the entire universe, who leads the collec- tion of Vedic utterances ın gāyatri 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 contempla- tive sages the sacred wisdom of the Upanısad, Himself being the subject-matter of them, in order to strengthen them with the power of knowledge. 1 salute the gods for removing the obstacles in my path to illumination For the same I also reverence the Manes. The triple regions of Bhūh, Bhuvah and Suvah and the entire Veda are com- prised in Om. [This passage embodies the mantia prescribed foi japa to be performed by a person who seeks dvine wisdom That the syllable Om is the quintessence of the Vedas, that it is omniform and that it confers many spiritual values to the worshippei are declaiations found in the beginning of the Taittirĩya, the Katha, Praśna, Chandogya, and other Upa- nisads in various contexts The word śikya is a Vedic varia- tion for sakya The teim chandah at the end is omitted in the shorter version The term upanisad occurring in this mantra Is interpreted both as subject and as object by turns In the first case Indra, the supreme One, is taken as identical with upanisad-the subject-matter taught in the Upanisads In the 6

114 MAHÀNĀRAY ANOPANINAD

second case Indra is taken as the subject and upumsad, though found in the nominative case, is taken to be in sense accusa- tive In this case it stands for pranara which is the essence of the three vyūhrti-s ]

नवमोऽनुवाक: SECTION NINE

नमो ब्रह्मणे धारणं मे अस्त्वर्निराकरणं धारयिता भूयासं कर्णयोः श्रुतं मा च्योढं ममामुष्य ओम्।१॥ जगत्कारणाय परस्मै ब्रह्मणे मम प्रह्वीभाव अस्तु। तद्भ्ावापत्त्यर्थ एकाग्य मे अस्तु। अह अनिराकरण अर्थात् अबाधितप्रतिष्ठ (विस्मरण यथा न भवति तथा) तादृशधारणाया कर्ता भुयासम्। तत्परिपन्थीभूतानि हे इन्द्रियाणि, कर्मादिभि श्रवणादिद्वारा युष्माभि इत पूर्व स्वस्वविषया अनुभूता। इदानी यूय अमुष्य अर्थात् ब्रह्मीभूतस्य मम मा च्योढू च्युतानि भूत। ओम् ।। ब्रह्मगे to Brahman नम. piostration मे for me धारणम् concentration of thought अस्तु be अनिराकरणम् without dist- raction धारयिता one who practises concentiation of thought भूयासम् may I be कर्णयो with the ears श्रुतम् what has been heard अमुष्य of such and such मम mine मा nol च्योहम् 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 without dis-

SECTION NINL 115

traction. I have heard enough with my ears (and perceived pleasurable objects through other senses). O my senses, do not fail me now (but settle your- selves in the Supreme Brahman with whom I wish to unite myself through the meditation of) Om. [This is a mantia piescubed foi the japa that is to be undeitaken by one who wishes to piactise unfailing ie- membrance of God after completing the study of the Vedas. I have iendered into English the thoughts contamned in it accoiding to Bhattabhaskara's inteipretation He takes dharana in the Patañjala sense and kamayoh krutam indicatıve of the enjoyment of pleasuies through all the senses Ac- cording to Säyana the prayer is addiessed to God, the Creator of the universe, for the gift of the power of retaining and recalling the Vedic lore learned thiough memouter by heai- ing fiom the teacher The meaning of the woid dhūrana, in that case, must be a poweiful memory Tradıtionally the formula is, theiefoie, uttered at the close of Vedic recitals.]

दशमोऽनुवाक: SECTION TEN

ऋतं तपः सत्यं तपः श्रुत तपः शान्तं तपो दमस्तपः शमस्तपो दानं तपो यज्ञं तपो भूर्भुवः सुवर्ब्रह्मतदुपास्वैतत्तपः।। ऋत करणै यथास क्कत्पिताचरण अथवा मनसा यथार्थवस्तुचिन्तनम् । सत्य वाचा यथार्थभाषणम्। श्रुत वेदार्थबोधः । शान्त शान्ति बाह्याभ्यन्त- रेन्द्रियोपरति । दम उपवासादिभिः शरीरदमनम्। शमः शत्रुषु अपि

116 MAHANARAYANOPANISAD

करोधगहित्यम्। दान स्वस्वत्वनिवृत्तिपूर्वकपरस्वत्वापादनरूप अर्थदानम् । यज देवतासम्बन्व अथवा अग्निहोत्रादिकर्माणि। एतत् सर्व एकैकश परमात्मज्ञान प्रति उपकारकत्वात् तपोरूप भवति। परतु अर्वाचीनमेव साधनम्। अत हे साधो भूर्भु मुवरात्मक यत् ब्रह्म अस्ति तत् उपासनस्य चिषय कुरु। एतत् उत्तम तप। तस्य साधनत्वात् ऋतादीनि अपि तस्य अङ्गतया सम्यक पालय ।। 1. Right is austerity. Truth is austerity Understanding of the scriptures is austerity Sub- duing of one's senses is austerity. Restraint of the body through such means like fast is austerity. Cultivation of a peaceable disposition is austerity Giving gifts without selfish motives is austerity. Worship is austerity The Supreme Brahman has manifested Himself as Bhuh, Bhuvah and Suvah Meditate upon Him This is austerity par excel- lence. [Woid-for-woid meaning is omitted heie, see note on 1II 1. The shorter veision on which Bhattabhāskara and Sayana have commented omits dama and sama The teim ta translated here as right is the principle of dharma derfied by that name in the Rgveda Rgveda IV 23 contains stanzas in praise of Rtadeva identified with Indıa, Adıtya, Satya, and Yajna. The laws of physical and moral nature which proceed in their unerring course are the result of the operation of the principle of ita Therefore the ethical implication of the word rta, in practical life, Is stated to be 'the implementation of resolutions' by Bhattabhāskara and 'thinking exactly according to what is perceived' by Sayana Satyam here is piecisely rendered by the word truth, that is to say, couectly

SECTION TEN 117

ieporting what has been observed All the eight items sepa- iately emphasised here as 'austerity' piactically include all that is required foi a complete moral and spintual discipline. They are essential for a seeker of the ultimate religious goal of Self-realisation But they are all subservient to divine contemplaton consisting of an unbroken current of a single thought set to flow towards God That is the principal sädhana 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 to give heat and light Primarily, therefore, tapas implies an activity of mind or body which demands keen concentration of thought or an effort requir- ing unusual and continuous physical strain and heat Tapas is praised often in the scriptures as the highest and best means for securing what is hard of attamnment in this world and in the next Godhood and Rsihood are attained thiough tapas Even birth on this earth in situations which yield the highest and best pleasures is attbuted to the previous per- formance of tapas All physical, mental, moral and intel- lectual 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 enumerated here ]

118 MAHĀNĀRĀYANOPANISAD

एकादशोनुवाक SECTION ELEVEN

यथां वृक्षस्यं संपुष्पितस्य दूरादगन्धो वात्येवं पुण्यस्य कर्मणों दूरादगन्धो वांति यर्थासिधारां कर्तेऽवहितामवकरामे यद्युवे युवे हवां विह्व्यिष्यामि कर्त पतिष्यामीत्येवममृता- दात्मानं जुगुप्सेत् ।। १ ।। सम्यक् पुष्पितस्य वृक्षस्य सुमसबन्धि सौगभ्य यथा स्वयमेव दूरात् दिगन्तेषु विसर्पति एव शास्त्रोक्तस्य प्रशस्तस्य कर्मण सुगन्धसमाना सत्कीर्ति दूरात् प्रथते अथवा स्वर्गपर्यन्त गच्छति। तस्मात् पुण्यमेव अनुष्ठेयम्। यथा कश्चित् निरूपकः कूपादौ गर्ते निजकौशलप्रकटनार्थ आत्मनैव प्रसादितस्य खङ्गस्य धारा "अवक्रामे=पादाभ्या उपरी गच्छामि" इति यदि इच्छति, "युवे युवे=अह यामि अह यामि" इति मनसि निश्चित्य यदि पादाभ्या दृढ स्पृशति तर्हिं पादच्छेद. स्यात् तदभावे गर्ते पतिष्यति इति स "विह्वलित भविप्यामि" इति स्वय उपरमते। एव मुमुक्षु अपि मोक्षप्राप्तिहेतुभूत अन्त करण पापात् गोपायित इच्छेत्। प्रकटपापस्य लोकनिन्दाफलत्वात् गुप्त- पापस्य गर्तपातहेतुत्वाच्च उभयमपि त्यक्त्वा स धर्मपरायण स्यादित्यर्थ ।। सपुष्पितस्य of a well flowered वृक्षस्य relating to a tree गन्ध fiagrance यथा in which manner दूरात् from a distance चाति IS wafted by the wind एवम् similarly पुण्यस्य of meltorious कर्मण. of acts laid down mn the scriptures -a 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 असिधाराम् the cuttings edge of a sword युवे I tread with my feet युवे I tiead with my feet (इति thus) यद् If अवक्ामे I walk ह velily

SECTION ELEVEN 119

कर्तम् (गर्तम्) the pit पतिष्यामि I will fall इनि thus विह्नयिप्यामि I will be pertuibed एवम् in the same way अमृतात् fiom the motive of attaining immortality आत्मानम् oneself जुगुप्सेन one should guard (from open and hidden acts of smn)

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 meritorious deeds-the good name that accrues from them- spreads to a great distance (as far as heaven) There is again ths 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 himself from either in order that he may attaın Immortalıty

[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, for they will declare themselves in spite of the humility accompanying their performance, just as strong fragrance reaches distant places because of its very natuie It is the puranic belief that a man remains 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

120 MAHĀNĀRĀYANOPANISAD

the Dhammapada in a significant way in the Pupphavagga 'The perfume 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 fragrance, 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 Attempts 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 wicked- ness 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 meanıng The form vıhvalısyāmi appears as vihvayısyami, and vihvadisyami is merely a phonetic variation, yuve appearing as huve is also explained by substi- tution of h for y The root yu means mingling or jomning, and in this context the joining of the insole with the blade The readıng kartam va patisyami 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 amtād atmanam jugupset in which case the ablative is in seat-one should save oneself from unughteousness and sin ]

SECTION TWELVE 121

द्वादशोऽनुवाक SECTION TWELVE

अणोरणीयान् महतो महीयानात्मा गुहायां निहिंतोऽस्य जन्तोः । तमंकतुं पश्यति वीतशोको धातुः प्रसादान्महिमानंमीशम्

आकाशादिसूक्ष्मपदार्थभ्य अपि अणुतर महन्परिमाणात पृथिव्यादेरपि स्थूलतर सच्चिदानन्दरस परमेव्वर आत्मभूत सन् अस्य गरीरिण अनुग्रहाय सवृते हृदयाकाशे बुद्धौ निन्यसुन्निहिन तिष्ठति । अकतु अर्थात् प्रपञ्चकालुग्य- रहित अथवा भोग्येषु समीचीनत्वस ङ्गन्परहित, महिमान अतिशयेन महान्त त ईश परमेश्वर तस्यैव वातु जगद्विधातु प्रमादात् अनुग्रहात् य अधिकारी पुरप पश्यन वेत्ति स वीनशोक भवति। तम्मात् सा परा देवना प्रमीदतु। ता वय प्राप्तुयाम इति मुमुक्षोरुपासकस्य प्रार्थना ।। अणो than the minute अणीयान् more minute महत. than the gieat महीयान greater आत्मा the Infinite Self अस्य of this (boin on the earth) जन्तो of the beings गुहायाम् in the con- cealed place, heart, Intellect निहित set (य he who) अकतुम् 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) वीनशोक 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

122 MAHĀNĀRĀYANOPANISAD

based on values, who is supremely great and who is the highest ruler and master of all, and becomes free from sorrows

[This section purpoits to impart divine wisdom to a peison who has attained the necessary purity requned for it by the practice of ughteousness extolled in the pievious section Bhattabhäskara says that this section and the follow- ing one describe the nature of Paramatman and His worship (Paiamatmopavarnana and Mahapurusārādhana) This stanza is found with slight vanation in Katha Up II 20 and an exact duplicate of it is at Śvetasvatara Up IV 20 The Supreme is subtler than ether and the minutest atom, for then only He can be piesent in everything whatever that exists Being thus all-pervasive He encompasses and trans- cends the sum total of the univeise The statement that the Supreme resides in the heart of creatures does not imply a local habitation Then it would be tantamount to sayıng that the whole is confined in the part Therefore the limita- tion to the heart-lotus or the intellect means only the possibi- lity of inturting or communing with the Supreme in and through buddh1 The word akratum in the text qualifying the Supieme is interpreted as free from desires based on personal valuations The Supieme is duectly present as the innermost witness in everything His knowledge is not, therefore, derived through the internal organ which according to its constitu- tion evaluates sensations and 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

SECTION TWELVE 123

organs-the vanant text here is meant to stress that divine giace is the sine qua non of self-illumination and fieedom from sorrow A familiar veise often on the lips of advaitic teachers runs thus ईश्वगन्ग्रहादेव पसामद्वतवासना। महाभयकृतत्राणा द्वित्राणा यदि जायने ।I-Aradhutagit quoted in Cnsukhi ]

सप्त प्राणा प्रभंवन्ति तस्मात् सप्ताचिरषः समिधंः सप्त जिह्वाः । सप्त इमे लोका येषु चरन्ति प्राणा गुहाशयान्निहिता: सप्त संप्ल ।। सप्तसम्व्याका प्राणा नेषा सतरीप्तय स्वस्वविपयप्रकाशनशक्तय ने गृह्यमाणत्वेन सप्त सख्याका विपयरूपा सामध सप्तजिह्वा इमे भरादय सप्त लोका-येष लोकेपु देवमनुप्यादिशरीरवर्तिन प्राणा चरत्ति-सर्वेडप्येते तम्मात् पग्मात्मन प्रभवन्ति। सप्त ऋपय सप्त छन्दामि सप्त स्वरा इत्यादि सप्तसख्यावच्छिल्ना अन्येजप गहाशयात् पग्मेश्वरात् उत्पन्ना, तत्र तत्र स्थापिता च ।। सप्त प्राणा the seven pranas मप्त अचिप the seven flames समिध fuels सप्त जिह्वा the seven tongues इमे these सग्त seven लोका worlds येषु wherei प्राणा life-breaths चर्गन्त move (एने these सर्वे all) तस्मात from Him प्रभवन्ति oiginate सप्त सप्त seven and seven गुहाशयात् from the dweller in the secret place (of the heart) (उत्पन्ना are onginated) निहिता set (च and) 2. From Hım originate the seven prãnas, the seven flames, their fuel, the seven tongues and the seven worlds in which the life-breaths move.

124 MAHĀNĀRĀYANOPANISAD

(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 mantia 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 Mundaka II 1 8 where jihva is substituted by homa Bhattabhāskara interprets the veise 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 sevenfold entities According to Sii Sankaia and Sāyana, the seven prānas are two eyes, two ears, two nostrils and mouth, the seven flames are the enlightenments produced by ther activity, the external objects which stimulate their actions are their fuel, the seven tongues are Kālī etc described at Mundaka 1 2 4 and the seven worlds are Bhuh to Satya The word guhāsayat here 1s 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 unverse for the purpose of meditation The Taittıriyasamhıta IV 6, 5 has the following mantra on the pattern of which the present one is constructed for a philosophic purpose - सप्त ते अग्ने समिध सप्त जिह्वाः सप्तर्षय. सप्त वाम प्रियाणि। सप्त होत्रा सप्तधा त्वा यजन्ति सप्त योनीरापृणस्वाघृतेन ।]

SECTION IWELVL 125

अर्तंः समुद्रा गिरयश्च सर्वेडस्मात्स्यन्दन्ते सिन्धवः सर्वरूपाः। अतंश्र विश्वा ओषंधयो रसाश्र येनैष भूतस्तिष्ठत्यन्तरात्मा ।३ ।1 अत परमात्मन सर्वे समुद्रा. सर्वे गिरयश्च प्रभवन्ति। गगाद्या बहुरूपा सिन्धव अर्थात् नद्य अस्मादेव स्यन्दन्ते स्रवन्ति। अत अस्मात् पुरुषात् एव व्रीहियवाद्या. विश्वा सर्वा. ओषधय मधुराम्लादिरमाश्च प्रभवन्ति। येन रसेन अर्थात् ओषधीना साराशेन भूत सबद्ध एष अहंप्रत्ययन गम्यमान अन्तरात्मा सूक्ष्मशरीरी जीव स्थूलदेहे तिष्ठति ।। अतः from Him सर्वे all समुद्रा. seas गिरय. mountains च and (प्रभवन्ति arise) अस्मात् from Him सर्वरूपा of every kind सिन्धव. rivers स्यन्दन्ते flow अत from Himच and विश्वा 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 višvā, rasah for rasāh and bhūtaih for bhtah The singular rasa agrees with the singular yena which follows The Mundaka readıng bhūtath 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 Bhattabhäskara takes the word sindhu as denot- ing water of all kinds as found in wells, tanks and rivers He ınterprets also the fourth lıne yena bhūtah antarātmā as by

126 MAHĀNĀRAY ANOPANISAD

whom the jivatman is produced as the enjoyer in the body Compare with this ममवाशोजीवलोके जीवभूत सनातन 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 souice of the universe ]

ब्रह्मा देवानां पदवीः कंवीनामृषिविप्राणां महिषो मृगाणाम्। श्येनो गृध्रांणा स्वधितिर्वनांना सोमः पवित्रमत्येतिरेभ,

स एव परमेश्वर इन्द्रादिदेवाना मध्ये उत्कृष्ट सन् ब्रह्मरूपेण नियामक भूत्वा वर्तते। तथा कवीना मध्ये पदवी शब्दसामर्थ्याभिज्ञ. अथवा पदवाक्य- प्रमाणज, मेधाविना मध्ये ऋषि अतीन्द्रियवस्तुद्रष्टा, मृगाणा मध्ये शक्त्यादि- क्यात् महिष, गृध्राणा पक्षिणा मध्ये शसनीय पक्षिराज, वनाना अर्थात् हिसकाना मध्ये स्वधिति. अर्थात् छेदनपरशु, विविधयागाना मध्ये सोमश्च भूत्वा रेभन् अर्धात् मन्त्रशब्दै स्तूयमान सन् स परमेश्वर पवित्रवस्तुसमूह सर्व अतीत्य वर्तते।। देवानाम् among gods ब्रह्मा the foui-faced Brahma कवीनाम् among composers पदवी master of light words विप्राणाम् among intelligent people ऋषि. the see मृगाणाम् among ani- mals महिष buffalo गृध्ाणाम् among birds श्येन: the kite वनानाम् among tools of destiuction स्वधिति the cutting axe सोम the soma रेभन् sounding पवित्रम् what Is pure अत्येति transcends 4. The Supreme having become the four- faced Brahmā among gods, the master of right words among the composers, the seer among the intelligent people, the buffalo among animals, the

SECIION 1WFVLE 127

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 fiom the Taittuiyasumluta III 4 11 where Sayana interprets it in a different way We find in this stanza, as interpreted now, the adumbration of the vibhutiyoga of the Gita, 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 Sāyaņa here interprets vanam as forest, soma as that ingredient of yāga and pavitram as purifying agency But in the samhitā context, according to him, vana is employed to denote a des- tructive tool, pavitia the ūrnastuka (1e straining wool) and soma the pressed soma juice In that context the mantia 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 piinciple in every group of objects.]

अजामेकां लोहिंतशुक्लकृष्णां बह्नीं प्रजां जनर्यन्ती

अजो ह्येको जुषमांणोऽनुशेते जहात्येनां भुक्तभोगाम- सरूपाम्।

जौ ऽन्यः।।५।। लोहितशुक्लकृष्णा रजस्सत्वतमोगुणात्मिक जगत्सृष्टे मूलकारणभूता अत एव अजा जन्मरहिता सुखदु.खमोहान्विताः बहुविधा गुणत्रयात्मकत्वेन सरूपा प्रजा जनयती एका मयां एक अज जीव प्रीतिपूर्वक सेवमान:

128 MAHÄNĀRĀYAŅOPANIȘAD

अनुशते तदनुसारेण वर्तते। अन्यः अजः विरक्तजीवः भुक्तभोगां एना परित्यजति॥ लोहितशुक्लकृष्णाम् having red, white and black colours (suggesting Sattva, Rajas and Tamas) सरूपाम् alike बह्नीम् many प्रजाम् creature जनयन्तीम् producing अजाम् unborn एकाम् the one Female (the causal substance of the universe, Prakrti or Maya) एक: one अज: unborn (jiva) जुषमान: taking delight अनुशते lies, remains attached. अन्य: other अज: unborn (jiva) हि verily भुक्तभोगाम् having had his delight एनाम् her जहाति leaves. 5. There is one unborn Female (Māyā, 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 Maya accepted by Vedānta for the explanation of the creation of the universe according to the advaitic system of it. Avidya, Maya 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,

SECHION IWLLVL 129

white and black iepresent ethei Tejas, Ap and Annam taught in Chandogya VI 4 1 or the three gunas Sattva, Rajas and Tamas The manifold offspring produced by Prakiti is described as having the same natuie because the gunas of Prakitı extend to every part of its effects In the second half of the stanza two types of individual souls, asakta and virakta (passionate and dispassionate), are described-the former enjoy pleasures under the bondage of Maya and the latter are averse to the pleasures and so aie liberated from the thraldom to Maya The word bhuktabhoga imples that the latter have done with enjoyments supplied by Māya and so they are no moie enslaved by hei The word prajam in the first half and aja in the second half of this stanza are to be taken as genenc pluials praja actually appears in the plural form in Śvetūvsatara IV 5 where also this verse occuis ]

हंस: शुंचिषद्वसुंरन्तरिक्षसद्धोतां वेदिषदतिथिर्दुरोणसत्। नृषद्वरसदृंतसद्वयोमसदब्जा गोजा ऋतजा अंद्रिजा ऋतं बृहत्

शुचौ शुद्धे ज्योतिर्मये दिवि सीदति इति शुचिषत् द्युस्थान., हन्ति सर्वदा गच्छतीति हस आदित्य, अन्तरिक्षे सीदति इत्यन्तरिक्षसत् मध्यस्थान, सर्वान् वासयतीति वसु वायु मत्रात्मा, वेद्या पृथिव्या गार्हपत्यादिरूपेण अवस्थित होता अग्नि, दुरोणेषु गृहेपु पाकादिसाधनत्वेन स्थित. अतिथि लौकिकाग्नि, नृपु मनुष्येषु जीवचैतन्यरूपेण सीदतीति नृषत् चैतन्यात्मज्योति, वरेषु देवेषु अथवा वरणीये मण्डले सीदतीति वरसत्, ऋत सत्य यज्ञो वा तस्मिन् सीदतीति ऋतसन् अग्नि, व्योम्नि आकाशे सीदतीति व्योमसत् वायुः अप्सु उदकेषु वैद्युतरूपेण बडवाग्निरूपेण वा जायत इति अब्जा, गोषु रश्मिषु जायत इति गोजा, ऋतेन जात अर्थात् सर्वै दृश्यत्वेन जात. ऋतजा, अद्रौ 7

130 MAHANARAYANOPANISAD

उदयाचले जात अद्रिजा, एवभूत महानुभाव आदित्य बृहत् सर्वाशिष्ठान ऋत अबाध्यसत्यरूप ब्रह्मैच ।। शुचिषत् abiding in cleai sky हस the sun अन्तरिक्षसत् abiding in the atmosphere qg Vasu, the air that moves in the mid- region वेदिषत् dwelling in the sacrificial altar, eaith होता fire दुरोणसत् dwelling in the home (as the domestic file) अतिथि guest नृषत् seated in men वरसत् seated in gods ऋतसत् dwell- ing in the ught, in the sacifice (as fire) व्योमसत् dwelling in the sky 3oT born in water (as badavā o1 submarine heat) गोजा boin in the rays (of the sun) ऋतजा born iightly (vIsible for all) अद्रिजा born on the mountain बृहत the gieat, basis of all ऋतम् the Supieme 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 the guest, 1s 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 1s the Supreme Truth, the Reality underlying all. [This stanza in jagatī metre is the well-known Hamsa- mantra descubing the Supreme Reality as it appeais to the sage who has been illuminated Its ouginal place is in the Rgveda IV 40 5 It is found in the Vājasaneyisamhitā X 24,

SEC HON IWELVE 131

XII 14, the laittn iyasamhita III 2 10 1, IV 2 1, etc and the Kathopanisad V 2 In the context of the samhita, Sayana interprets the mantia as describing the transcendent gieat- ness of the sun, fire, etc according to the contexts Srı Sankarā- carya points out in his commentary on this verse in the Katho- panisad that it can be congruously explained as referning to the Supreme Brahman in as much as the sun also is accepted as the form of the Supieme In fact, we find in the samhitas themselves the identity of the Divine Person mn the orb of the sun, the Self dwelling in man and the Supreme Reality that s the background of the manifold universe The same Reality is designated and described as Indra, Mitra, Varuna Agnı, Prajāpatı and the 1est Here also the omnific natuie of that one Reality is evident The essence of the Hamsamantra is contained in the foimula yo'ham so'sau which establishes the identity of the Self in man and the Deity in the sun Al- though in the common usage the word hamsa denotes a swan, in ieligious literatuie 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 anmating 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 cvil fire to be tended like an honoured guest, as Vaisvänara he dwells in men and gods While gods like Indra are invisible the sun is duectly visible to all He uses in the eastein mountain His presence 1s 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 ın the lıght of sānkarabhāsya and Sāyana's

132 MAHĀNĀRĀYANOPANINAD

commentary the teim Vasu denotes the Sutiatman holding the univeise, atitlu the soma juice stored in the pot (durona) o1 the brahmana guest entertained at home, abja the shark, conch, mother of pearl and the like produced in water, gojā the corn produced on the eaith or milk milked fiom the cow, and adrya the trees and uveis originating from the mountain Accoiding to Sankarācārya the ending phrase informs us that each item described above is but an appearance of that un- sublatable Reality which is the final cause-Rtam Brhat The man who rejects the illusory world described in the immedi- ately preceding stanza realizes the truth described in ths one ]

यस्माज्जाता न परा नैव किंच- नास य आविवेश भुवंनानि विश्वा। प्रजापतिः प्रजयां संविदान- स्त्रीणि ज्योतीषि सचते स षोड़शी ॥६क।। जाता सृष्टयादौ उन्पन्ना प्रजा यस्मात् परमात्मन। परा भिन्ना न भवति। सृष्टे पूर्व ब्रह्मव्यतिरिक्त किचन नैव आस। य प्रजापति सर्वाणि भुचनानि अर्थात् भुवनवर्तीनि शरीराणि जीवरूपेण आविवेश, स स्वस्मा- दुत्पन्नया प्रजया सचिदान. तादात्म्य लभमान वर्तते। पुनश्च स परमेश्वर अग्न्यादित्यचन्द्ररूपाणि त्रीणि ज्योतीषि सचते समवैति। स च परमेश्वर. षोडशकलायुक्त, अत शोडशीत्युच्यते।। जाता what 1s born यस्मात from whom परा other, different न (भवति 1S) not न एच not at all किचन whatsoever आस did exist (before creation other than Brahman) य who विश्वा (विश्वानि) all भुवनानि worlds, beings dwelling in it अविवेश entered (स he) प्रजापति lord of creatures प्रजया with the

SECTION TWELVE 133

creatures born faera establishing the relation of identity (वतते remains) त्रीणि three ज्योतीषि lights सचते serves, iden- tifies itself with # he qrssft possessoi of sixteen parts

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 Prajāpatı 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 pievious 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 Taıttıryabrāhmana III 7 9 with the first.eight words reading as यस्मान्नजात परो अन्यो अस्ति which 1s grammatically perfect Bhattabhāskara explaıns that Prajāpati is the Divine Provi- dence who creates all beings, who supplies them with the ten senses, and the five elements constituting their bodies and minds, and the three luminous worlds in which they dwell, and who supports them as the indwelling Spirit According to Sāyana, the sıxteen parts or kalās are prāna, śraddhā, five elements, ındrıya, mınd, food, vīrya (virility), tapas, mantra, sacrifice, the worlds, and the names, given in the Praśnopa- nısad VI 4 He ınterprets the Taittiriyabrahmana passage just

134 MAHĀNĀRĀYAŅOPANISAD

refened to taking sodasi as the name of the soma cup This passage and the coming one in gãyatri metie 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 ]

विधर्तार हवामहे वसोः कुविद्वनाति नः । सवितारं' नृचक्षसम् ॥६ख।। प्रजाना विविध धारियितार सवितृरूपेण जगत् अनुगृह्लन नृणा शुभाशुभकर्मणा साक्षिरूपेण द्रष्टार परमात्मान स्तुत्या आह्हयाम। स च अस्मभ्य चरिष्ठ बहु धन ददातु ।। अथवा वसो ब्रह्मज्ञानरूपस्य धनस्य विधर्तार विशेषेण सपादयितार सवितार अस्मद्बु द्धिप्रेरयितार नृचक्षस नराणा आचार्यरूपेण दर्शनदातार अथ वा तत्त्वविद्याप्रवक्तारं परमेश्वर अस्मादनुग्रहार्थ आह्हयाम। स च परमेश्वर अस्माक प्रार्थित कुत्रित् अर्थात् प्रभूत 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. [This gāyatrī stanza is also reproduced from the samhitā The translation ıs based on Bhattabhāskara 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

SECTION TWELVE 135

Savitā impels our intellect towards that knowledge To har monise with this interpretation he takes caksas, the ter minal word, in the 10ot-sense 1 e revealer or expounder The five gayatrī stanzas which follow this one in the shoiter version will appeai in one of the succeeding sections of the longer version So they are not mcorporated here ]

घृतं मिमिक्षिरे घृतमंस्य योनिघुते श्रितो घृतसुंवस्य धारम। अनुष्वधमावह सादर्यस्व स्वाहांकृतं वृषभ वक्षि हव्यम्॥।७।। पूर्वे यजमाना होमीयाग्नौ घृत मिमिक्षिरे सिञ्चन्ति स्म । अस्य अग्ने तत् घृत योनि कारणम्। अयमग्नि घृतप्रियत्वात् घृते अवस्थित । घृतमेव अस्य विश्रामस्थान अथवा तेजोहेतु। एवभूत हे अग्ने अनुष्वध अम्मदीय हवीरूप अन्न अनुसृत्य आत्मान देवान् च अस्मिन् यागे आनय। मादयस्व च अर्पात हृष्टान् कुरु। हे वृपभ स्वाहाकृत स्वाहाकारेण अम्माभि दन्त हव्य वक्षि देवान् प्रापय।। घृतम् water, clarified butter मिमिक्षिरे they poured, घृतम् clarified butter अस्य his योनि souice, घृते in clarified butter श्रित he who has the support, घृतम् clarified butter उ alone अम्य hIs वाम place, luminant (हे अग्ने O Fire) अनुष्वधम् with every offering of oblation (देान् Gods) आवह bring here मादयस्व delight हे वृषभ O thou excellent one स्वाहाकृतम् what has been offered with the utterance of svaha gaTH 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

136 MAHĀNĀRĀYAŅOPANISAD

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.

[Ths hymn to Fire is cited from the Rgveda II 3 11 here to propitiate the sacrificial Fire, so that through sacri- ficial acts one may attain to conditions suitable for spiritual ıllumination Bhattabhāskara takes this to be a verse lauding the Supreme as the Fıre and reads mımikse for mımiksire which reading would give the meaning, he creates water In the samhitā-s Agnı is described as devānām devah and amrtā- nām prathamah and so all the other gods are propitiated through Him He is the carrier and mouth of the offerings made to all gods ]

समुद्रादूमिर्मंधुंमा उदारदुपाः शुना सममृतत्वमानट्। घृतस्य नाम गुह्यं यदस्ति जिह्वा देवानांममृतस्य नाभि:

समुद्रात् सर्वप्रपञ्चस्य उत्स्यन्दनस्थानात् परमात्मन ऊर्मिसदृश प्रपञ्च मधुमान् भोग्यत्वेन माधुर्ययुकत उदारत् उदगच्छत्। घृत स्वप्रकाश यत् अस्ति तम्य प्रणवरूप नाम सर्वष वेदेषु गुह्य भर्वात। तस्य ध्यानकाले उपाशुना उच्चार्यमाणेन अमृतत्व सम् आनट् सप्राप्नोति। तच्च प्रणवाख्य नाम देवाना जिह्वा जिह्वाया सर्वदा वर्तते इति यावत्। किच तत् प्रणवरूप अमृतस्य मोक्षस्य नाभि नहन आश्रयस्थानम् ॥ समुद्रात् from the vast fount of creation ऊर्मि wavelike (universe) मधुमान् delightful to creatures उदारत् arose यत् that which घृतस्य of the Self-lumious Supreme नाम name

SECTION TWELVE 137

तत् that गुह्यम् hidden, (तस्य of that) उपाशुना by slow repetition अमृतत्वम् immortality सम् आनट् one attains, (तत् that) देवानाम् of the contemplative 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 consist- ing 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 Im- mortality. 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 Rgyeda IV. 58 1 mn order to support the view that the syllable Om 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 some- what far-fetched Bhattabhäskara explains it closer to the possible original meaning which it may have in the samhitā context ]

वयं नाम प्रब्रवामा घतेनास्मिन् यज्ञे धारयामा नमोंभिः। उप ब्रह्मा शृणवच्छस्यमान चर्तुःशृङ्गोऽवमीद्गौर एतत्

ज्ञानार्थिन वय अस्मिन् ज्ञानयज्ञे धृतेन दीप्तेन स्वप्रकाशचैतन्यरूपेण निमित्तभूतेन प्रणवरूप ब्रह्मण अभिधान सर्वदा ध्यायन्त प्रब्रवाम। ततश्च

138 MAHĀNĀRĀYANOPANISAD

नमस्कारै युक्ता वय तत् ब्रह्मतत्त्व चित्ते धारयाम। अस्माभि शस्यमान स्तूयमान पाश्ववतिभि उपाशृण्वत् एतत् ब्रह्मतत्त्व चतु शृङ्ग अकारोकार- iT1गहग :-- गौर निप्कामै उच्चार्यमाणत्वात् निर्मल ऋपभ प्रणवरूप अवमीत् प्रतिपादयामास । वयम् we अस्मिन् in this यज्ञे in the sacrifice (of contempla- tion) घृतेन (having) the self-luminous (as the cause) नाम the designation Om प्रत्रवामा (प्रब्रवाम) may we always iepeat नामोनि along with salutations धारयामा (धारयाम) may we hold in mind चतु श्रृङ्ग four-horned गौर white (ऋषभ bull) शस्यमानम् being lauded उपाशृणवत् within the hearng of (other lovers of truth) एतत् this ब्रह्म Brahman अवमीत revealed, expressed 9 May we always repeat in our contempla- tive sacrifices the designation Om which has 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 Säyana on whom the above explanatory rendering is also based The root gh has the meaning of trickling and shining Based on the latter sense Säyana interprets ghrta as the Self- luminous Reality and the nāma as Pranava expressing It according to the Upanisads The context heie has been declared as that of higher knowledge (vidyāprakarana) and yajña is taken as Jñānayajña o1 Ātmayāga The four-horned

SECTION TWELVE 139

white Bull represents the syllable Om descubed as chandasūm asabhah viśvarupah in the beginning of Taittu iyopamsad The foui 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 desnes Bhattabhāskara explains the mantia m the sacrificial sense as a piaise of water and thereby an indirect glorification of Paramatman who has cieated water The term ghta, that which has trickled, denotes water Brahma then is the lord of speech and the four- horned one is the sacufice which like a white animal is pun- fying ]

चत्वारि शृङ्गा त्रयों अस्य पादा द्वेशीर्षे सप्त हस्तांसो अस्य। त्रिधां बद्धो वृषभो रोरवीति महो देवो मर्त्या आर्विवेश ॥१०॥। प्रणवस्य अकारोकारमकारनादरूपाणि चत्वारि शृङ्गाणि सन्ति। प्रणव- रूपस्य अस्य ब्रह्मण. विश्वतैजसप्राज्रूपा त्रय पादा इव प्राप्तिसाधनानि भर्वन्ति। अस्य शीर्पस्थानीये चिदचिद्रूपे द्वे शक्ती स्न । पुनश्च अस्य हस्तस्था- नीया सप्तलोका सन्ति। एव त्रिप्रकारेण अकारोकारमकारेष विश्वतैजसप्राज्ञेपु विराट्हिरण्यगर्भाव्याकृतेषु च सबद्ध प्रणवरूपी वृषभ मह तेजोरप ब्रह्मतत्त्व रोरवीति, अतिशयेन प्रतिपादयति। अर्थात् चैतन्यात्मस्वरूपो देव सर्वप्राणि- देहान् प्रविश्य सन्तास्फूर्तिदानेन सर्वान् धारयनि॥ अस्य belonging to him चत्वारि four शृगा (शृगाणि) horns, त्रय three पादा feet, द्वे two गीर्षे heads अस्य belonging to him सप्त seven हस्तास (हस्ता) hands त्रिधा in a thieefold manner बद्ध connected वृषभ the Bull मह Self-lumious Supreme Reality रोरवीति cries out, eloquently declares-देव. the Supreme मर्त्यान् mortals आतिवेश entered.

140 MAHĀNĀRĀYANOPANISAD

10. The syllable Om conceived as the Bull possesses four horns, three feet and two heads. He has 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 contexts Patañjal in his Great Commentary on Panini 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 meta- phorized as a bull The word vrsabha conventionally means a bull and etymologically that whch iains (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 dreamng of the individual soul, 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 con- sidered 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 ersabha or bull bellows loudly Here the Pranava declares the Supreme Reality eloquently This declaration here imples the presence of Paramatman in all creatures and His sustaining of them According to Bhattabhäskara the four horns are the four adjutants of the sacrifice, Adhvaryu, Hotr, Biahman, and

SECTION TWLLVL 141

Udgatr, the thiee feet are Garhapatya, Ahavanīya, and Anvāharyapacana; the heads are the institutor of the sacrifice and his wife or the Prāyanīya and Udayanīya, the seven meties headed by gāyatrī are the seven hands The body of the sacrifice is bound in a threefold manner by three savana-s or ceremonies connected with the extiaction of soma The Yajña granis desned objects So it is visabha The noise produced by the bull compares to the chant of the three Vedas at the sacufice The Lord Himself enteied human beings thiough the sacrifices in which He is worshipped ]

त्रिधां हितं पणिभिर्गुह्यमानं गवि देवासो घृतमन्वंविन्दन्। इन्द्र एक सूर्य एक' जजान वेनादेक : स्वधया निष्टंतक्षुः ॥१ १ ॥ देवास सात्त्विका साधका. त्रिधा विश्वतैजसप्राज्ञरूपेण विराट्हिरण्य- गर्भाव्याकृतरूपेण च पिण्डाण्डब्रह्माण्डयो निहित पणिभि स्तोतृभि अर्थात् उपदेष्टृभि आचार्य गोप्यमान घृत स्वप्रकाश ब्रह्मतत्त्व गवि तत्त्वमस्यादि- रूपाया वाचि अन्वविन्दन् अनुक्रमेण प्राप्तवन्त। इन्द्र विराटपुरुषः एक जाग्रदुपलब्ध जजान उत्पादितवान्। हिरण्यगर्भरूपी सुर्य तैजस एक स्वप्नरूप जजान निर्वर्तितवान्। वेनात् दुखराहित्येन कमनीयात् अव्याकृतात् एक सुषुप्त निष्पन्नम् । स्वधया स्वप्रतिष्ठितमहिमरूपया चिदा जाग्रत्स्वप्नसुषुप्ति- रूपा निष्टतक्ष् निर्मिता। देवास. (देवा) god-like sages त्रिधा in a threefold way हितम् 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-lummnous Reality गचि in speech अन्वविन्दन् attained in

142 MAHANĪRĀYANOPANISAD

ordei $ax the lord (iesiding in the waking soul and the perceived unIveise) एकम् one (waking expcrience) जजान created सूर्य the sun (Hnanyagaibha) एकम् one (expeiience of dieam) (जजान created) वेनात् from the attiactive one (1. e unevolved cause in which theie is no sonow and hence attiactive) एकम् one (state of sleep) (निष्पन्नम् was pioduced) स्वधया by the self-supporting (Self) निष्टतक्ष 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 consciousness 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 Virät, 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 remain- ing one, the dreamless sleep By the self-support- ing Paramätman all these threefold categories were fashioned. [This is yet anothei samhitā mantra (Rgveda IV 58 4) ieproduced here and interpieted as a descripuion of Om and the Reality denoted by it As I have done above in order to comport with the context, following Sayana, I have given here also only an explanatory iendering The word pant Is etymologized by Sayana as panegyrizer based on the meaning of 'praise' attached to the root pan Thus pani 1s

SECHON IWILVE 143

taken to be an acaiya who recites the glory of the Supreme foi the benefit of his dısciples Vena is taken to be the Avyākita as there is no souow in it. All these allegorizations may be a distortion of an eailier text to yield a later meaning Since, however, the context in which a stanza is found is funda- mentally impoitant for the religious interpretation, the com- mentary has been taken as the only guide in fixing the mean- ing heie and wherevei the same situation had to be con- fronted. Bhattabhāskara interpiets the stanza as a creationis- tic passage ]

यो देवानां प्रथमं पुरस्ताद्- विश्वाधिको' रुद्रो महर्षिः । हिरण्यगर्भ पंश्र्यत जार्यमान" स नो' देवः शुभयास्मृत्या संयुंनत्तु ॥१२।। य विश्वाधिक विश्वस्य कारणत्वेन तस्मादधिक अववा विश्व अधिकारि- वर्ग अतिक्रम्य स्थित रुद्र वेदप्रतिपाद्य अयवा अन्तकाले सर्वस्य रोदयिता ऋषीणा अतीन्द्रियद्रष्टणा मध्ये महत्वात् महर्षि सर्वज्ञ अथवा सर्वार्थसाधन- दृष्टित्वात् महादृष्टि, यश्च अग्नीन्द्रादिदेवाना प्रथम आदिभूतं हिरण्यगर्भ सूत्रात्मान पुरस्तात् अग्नयादिदेवतानां उत्पत्ते पूर्वमेव जायमान पश्यत साक्षात् करोति अथवा अविग्न अभिमुखतया वीक्षते। स. देव. तादृश परमेश्वर अस्मान् ससारनिवर्तकत्वेन शोभनया ब्रह्मतत्त्वानुस्मृत्या सयुक्तान् करोनु।। य: he who विश्वाधिक. superior to all रुद्र Rudia, 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)

144 MAHĀNĀRĀYANOPANISAD

sees स such देव. the Lord न us शुभया beneficial स्मृत्या with remembrance सयुनक्तु may join. 12. May He, the Lord, join us with beneficial 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 prescubed as a prayer for the at- tainment of illumination through the giace of Parameśvara Hıranyagarbha represents the sum total of jivas residing in all the bodies, hence He is also called Sūtiātman or the Self that peivades creation as a thiead The Supreme Divine functions as Hiranyagarbha for setting in motion the entire cieation, and hence the lattet 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 iepresented 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 etymo- logizing as ru plus dra or rud plus ia. The epithet rst is given to one who directly sees the Truth or who sees more than what others see, and so maharst here is the all-seeing God The whole stanza occurs also in Śvetasvatar opanisad III 4 and IV 12 with some verbal variation Here also viśvadhıyo occurs in the longer version in the place of viśvādhiko found in the shorter one I have retained in the text the latter read- ing for metrical euphony and clarity of meaning Bhatta- bhaskara explamns that the remembrance meant here is the

SECHON TWHIAL 145

Knowledge of God attaied through His grace According to Sayana the beneficial iemembrance consists in the unbroken thought of the Supieme Reality ]

यस्मात्परं नापरमस्ति किश्चित् यस्मान्नाणीयो न ज्यायोडस्ति कश्िवत् । वृक्ष इंव स्तब्धो दिवि तिष्ठत्येक- स्तेनेदं पूर्ण पुरुषेण सर्वम् ॥१३। यस्मात् नह्मतत्त्वात् पर उन्कृष्ट अपर अन्यत् किञ्चित् नास्ति। यम्मात् अणीय अल्पतर अपि वस्तु नास्ति। कश्चित् महत्तर अपि नास्ति। यश्च एक परमात्मा वृक्ष इव निश्चल सन् द्योतनात्मनि स्वे महिम्नि तिर्ष्ठात। नेन पुरुपेण व्यापकेन इदं सर्व पूर्ण नैरन्तर्येण व्याप्तम् ।। यस्मात् than whom परम् higher अपग्म् diffeicnt किञ्चित् anything न अस्ति there is not यस्मात् than whom अणीय more minute न not कश्चित् anyone ज्याय gieater, older न अस्ति there is not (य he who) एक. alone वृक्ष इव like a tiee 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 s now fuither described here The Paramāt- man is all that exists even as the visible universe The simile of the tiee here is perhaps akin to that of the eternal banian 8

146 MAHANĀRAYANOPANISAD

with 1oots in heaven descubed at Katha VI 1 At Taittuila- brahmana II 8 9 we get the following two stanzas which thiow light on the viksa mentioned here कि स्विद् वन क उ स वृक्ष आसीत् यतो द्यावापृथिवी निष्टतक्षु। मनीषिणो मनसा पृच्छतेदु तत् यदध्यतिष्ठत् भुवनानि धारयन् ॥ ब्रह्म वन ब्रह्म स वृक्ष आसीत् यतो द्यावापृथिवी निष्टतक्षु । मनीषिणो मनसा विब्रवीमि व ब्रह्माध्यतिष्ठत् भुवनानि धारयन् ।। Was it a foiest? What was the tree from which the world was fashioned? O wise men, think out an answer for this and veufy it by ascertaining from your prece- ptor Fuither, ask what is the cause which sustains all the woild within itself? This is the reply of the teacher Brahman is the foest, Brahman is the tree out of which heaven and earth weie fashioned, foi 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 क्ष्मा सीदति इति वृक्ष, implying the immanent aspect of God, and interprets diri tisthati in the woids द्ोतनशीले परमात्मनि अपृथग्भावेन तिष्ठति। Thus he implies that the same Supreme Divnity is non-different in the transcendent and immanent aspects Sāyana interprets divi as the self-supporting glory of Paramātman This mantra is found in the same form at Śvetaśvatara III 9 ]

न कणा न प्रजया धनेन त्यागेनके अमृतत्वमानशुः । परेण नाकं निहितं गुहायां बिभ्राजते यद्यतयो विशन्ति ।।१४॥ अग्निहोत्रादिसत्रान्तेन कर्मणा अमृतत्व पुमास न अश्नुवते, तथा पुत्र- पौत्रादिकया प्रजया अपि अमृतत्व न अश्नुवते; पात्रेभ्यो दत्तेन बहुविधफल- साधनेन धनेनापि अमृतत्व न अश्नुवते । पर तु उक्ताना सर्वेषा लौकिक-

SICHION TWELVE 147

व दिकव्यापाराणा त्यागन एके अयति केचित् एव अन्तर्मुख्ा अमृनत्व आनश् प्राप्नुवन्ति-यत् अमृतत्व इन्द्रियनियमनगीला यतय विशन्ति। नत् नाक परेण स्वर्गस्यापि उपरि स्थित अपि स्वकीयपुद्धिगुहाया निहित सत् विशेषेण अन्तर्मुखाना दीप्यते।।

कर्मणा by woik न not, प्रजया by plogeny न not, धनेन by wealth (given as gift) (न not), एके some त्यागन by giving up (all these) अमृतत्वम् immoitality आनशु attained यत् That which यतय heimits वि्शान्त 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 Upanisad interpieted by Bhattabhaskara and Sayana in two distinct ways According to both these commentators, it lays down the means for the attainment of the Supreme Being whose attubutes, power and grace were described in the previous stanzas. Both of them agree that immortality 1esulting from the knowledge of the Supreme is attained only by some who have undeigone the necessary discipline The passage, how- eve, does not imply that work, progeny and gift of wealth are condemned as futility To think so would be discarding thc evidence of the Vedas The purpose of the passage heie is to stress the supreme importance of renunciation for the attainment of divine knowledge, which is the goal of the

148 MAHANARTY ANOPANISAD

twolold iehgious path named pravrtft and miwrftt Bhatta- bhāskara considers that tyāga here means phalatyaga o1 the suriendei of the fruits of .eligious acts and of deeds of chauty The regular duties meant to secuie absolution fiom the thiee- fold debt to ancestois, gods and Rsis cannot be neglected The Supreme Being is 1ealised in the highest heaven as well as in one's own heart He is attained by those who study the Vedas, undeistand then impoit, perform duties laid down by them, habitually control the senses and continuously piactise divine contemplation They suriender the fruits of then actions to the Most High, consequently they are not bound by the actions they do Sāyana thinks that this passage teaches total renunciation associated with sannyasa which is necessaiy foi the attainment of Immortality Small devotions like Agnıhotia, extended sacrificial sessions designated Sattra and ordinary woik of common service, howevei helpful these might be in generating the desire to know the Supieme, they cannot by themselves give Immortality The knowledge of Paramätman and fieedom come to one only by renouncing other interests and concentrating oneself on that deal There is a reading bıbhrajadetad in the place of bibhrajate yad adopted heie 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 readıng tjūgenaikenāmrtatvam has no documentary basıs, eke implies only the raieness of the mature type of aspirants who have the necessary preparation for Immortality This stanza and the succeeding one aie found also at Kawalyopanisad 1 2 4]

SECTION TWELVE 149

वेदान्तविज्ञान विनिश्ितार्थाः संन्यासयोगाद्यतयःशुद्धसत्त्वाः ते ब्रह्मलोके तु परान्तकाले परांमृता(त्):परिमुच्यन्ति सवे ।।१५।। वेदान्तजनितविज्ानेन उपनिपदुत्पन्नसमारनिवर्तकपरमात्मज्ञानेन अभि- धानत तात्पर्यनश्च निश्चितजीवब्रह्मैक्यवोधा सन्यासेन सर्वकर्मपरित्याग- लक्षणेन केवलत्रम्मनिर्लअथव। कर्मफलानि ईश्वरे समार्य प्रमाण- विपर्ययविकल्पनिद्रास्मृतिरूपाणा पञ्चाना चित्तवृत्तीना निगेधेन प्राप्नयोग शुद्धसत्त्वा अर्थात् विण्यभोगव्यावृत्तचिना नियमनगीला अत एव यतय ये मुमुक्षव ते सर्व परामृता मन्त अर्थात् पगम अमरणधर्मक ब्रह्म आत्मत्वेन साक्षात्कुर्वन्त जीवन्त एव ब्रह्मभूता सन्न मसारावमानसमये ब्रह्मलोके ब्रह्मणि देगान्तगप्राप्नि विना परिमच्यन्ति प्रदीपनिर्वाणवत् मिन्न वटाकाणवत् च निवृत्ति उपयान्ति॥ वेदान्नविज्ञानविनिश्चितार्था those who have rigorously airived at the conclusion taught by Vedanta through dnect know- ledge सन्न्यासयोगात् thiough ienunciation (taught by the word tyüga in the preceding stanza) and by the practice of the discIpline of yoga शुद्धसत्त्वा whose minds have been purified ते सर्वे they all यतय aspirants striving for self-contiol पगामृना having attained the immortality consisting of identity with the Supreme परान्तकाले तु at the timc of final depaituie ब्रह्मलोके in the region of Brahman पग्मच्यन्ति dissolve them- selves, get themselves liberated 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

150 MAHĀNĀRĀYANOPANISAD

Vedānta through drect knowledge, and who have attained purity of mind through the practice of the discipline of yoga and steadfastness in the know- ledge 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 Srī Sankarācārya at Mundaka III. 2 6 adopting the readıng Brahmalokesu for Brahmaloke tu and Paramrtāh parmucvantı for Parāmrtāt parumucyantı The explanation and iendering given above follow his authority According to Srī Sankarācāiya, the goal of Vedānta ıs Paramātmaviñāna or Self-iealisation The central theme of this verse is that this knowledge is attained through inner purity gained by taking to sannyasa and yoga Sannyasa implies renouncing woildy 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 s called antakāla, end-time Souls fated to rebirth confront antakāla repeatedly, but the soul that 1s illumined by the wisdom of Vedanta takes his last birth, and consequently he meets with his parāntakāla, final end-time The same author explains brahmalokesu in the plural dıstri- butively from the view-point of many liberated souls who all merge into one Brahman The word parämrtah denotes the attainment of Immortality while one is living on the earth, and the verb panmucyantt implies the merging of the indvidual 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 footprint there or the fish moving in water leave no trail of a path

STCTION TWELVE 151

With the attainment of illumination the aspuant becomes paramta and at the fall of the body he becomes parumukta, no more to be born agam Sayana following sankarabhāsva in spit finds no difficulty in explaining the plural Brahma- lokesu by accepting the reading Brahmaloke tu puinted in our text He says that though jñana is the sole cause of libera- tion sannyasa is necessary along with it Yoga is taken by him in the Pātañjala sense, and he stresses its necessity for the purity of mind which mainly consists in tuining oneself away from objects that stimulate one's desires Jñana dis- pels ignorance by revealing the Truth, but tyāga and yoga aie necessary to engender the undistracted and pure state of mind in which alone knowledge could shine unintermittently. Bi ahmaloka here does not imply any localıty, but Brahman Itself The reading param tut is justified by him in the follow- ing way Paramrta stands for Aryakrta from which ignorant people are not liberated even at the time of their final dis- solution, while those who have Brahman-knowledge are liberated from it at the fall of their body According to Bhattabhāskara, sannyāsa implies dedication of the fruits of actions to God and yoga the practice of samadhi He points out also that sarve includes all asiama-s and castes ]

दहं विपापं वरवेईमभूत यत् पुण्डरीकं पुरमध्यस: स्थम्। तत्रांपि दहे गगनं विशोकं तस्मिन् यदन्तस्तदुपासितव्यम् ॥१६। दह अल्पप्रमाण विपाप पापरहित शुद्ध वरस्य श्रेप्ठस्य परमात्मन. उपलब्धिस्थानत्वेन उपासनास्थानत्वेन च गृहरूप पुरमध्यसस्थ नगरमध्यस्थि- तराजभवनस्थानीय यत् पुण्डरीक हृदयकमल अस्ति तत्र तस्मिन्नपि पुण्डरीके

152 MAHĀNĀRĀYANOPANISAD

दह्नं अल्पप्रदेशे अन्त अन्तर्भागे विशोक शोकरहित गगन आकाशवदमूर्त यत् ब्रह्मतत्त्व अस्ति तत् उपासितव्य ध्यातव्य श्रेयोर्थिभि॥ दह्हम् small विपापम sinless, purc वरवे्मभूतम् the 1esidence of the Supreme पुरमध्यसस्थम् situated in the centre of the citadel (of the human body) यत् that whIch पुण्डरीकम् the lotus (of the heart) तत्र in it अपि fulther तस्मिन् n that दहे small space (of the heait) अन्त inside विशोकम् solowless यत् which गगनम् ether (अस्ति there 1s) तत् that उपामितव्यम् must be meditated upon 16. In the citadel of the body there is the small sinless and pure lotus of the heart which 1s the residence of the Supreme. Further in the interior of this small area 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 concerved 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 Chūndogya VIII 1 The body is named as Brahmapuram analogous to the capital of a kmng 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

SECTION TWELVE 153

ether of the heart thiough unbroken meditation Tne heart is the mansion of the Supieme Because the heait is the place for meditatmg upon the Supreme it is qualified as sinless and pure When a king is propitiated thiough proper service in his own iesidence he would reveal himself and all his glory to his devoted servants So also when the Supreme is approached through contemplation within oneself one iealises the true natuie of one's own being The Paramatman residing in the heart is here iefened to as viśoka, sonowless, and an aspirant who enters mto his own heart by the con- tinuous contemplation of the Supreme also becomes sorrow- less The text adopted above is that of the shoiter version accepted by Sayana The vanae lectiones in the longer version have not much merit varavesmabhutam here is piesented as par ameśmabhutam theie and the anonymous commentator declares that mesma is a Vedic form of ieśmat In the second line dahre is replaced by dalu am without any special advantage Where Sayana reads varaveśma Bhattabhāskara reads para- vema, the home of the Supreme The word pundarika is analysed by Bhattabhaskara thus पुण्पा दरी पुण्डरी, ता कार्यान शब्दयति इति that is to say a holy inner apartment called by the name pundarika For further elucidation of worship in the heart see Brahmasūtias 1 3 14-21 ]

यो वेदादौ स्वरः प्रोक्तो वेदान्ते च प्रतिष्ठिंतः । तस्य प्रकृतिंलीनस्य यः परः स महेश्वरः ॥१७॥ वेदोपक्मे यः प्रणवरूप स्वर प्रोक्त अस्ति स एव वेदान्ते 'ओमित्ये- तदक्षरमिद सर्व' इत्यादुपनिपत्सु च प्रतिष्ठित प्रतिपादितो भवति। स प्रणव ध्यानकाले जगत्कारणभताया अव्याकृतप्रकृतौ लीनो भवनि। तम्य

154 MAHĪNĀRĀYANOPANISAD

प्रकृतिलीनस्य प्रणवस्य च पर चतुर्थमात्रारूपेण नादाख्ये अशे ध्यानव्य यश्च सर्वोत्कृष्ट. अस्ति स एव महेश्वर ॥ य that स्वर sound वेदादौ at the commencement of (the recital of) the Vedas प्रोक्त uttered वेदान्ते in the Upanisad च and प्रतिष्ठित firmly established प्रकृतिलीनस्य dissolved in the causal matter तस्य his पर beyond य who स he महेश्वर the Supreme Lord

17. He is the Supreme Lord who transcends the syllable Om which is uttered at the commence- ment of the recital of the Vedas, which is well establshed in the Upanisads and which is dis- solved in the primal cause during contemplation

[This mantia 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 Upa- nisads The aspirant is advised to meditate on the three elements of pranava a, u and m representing Vırāt, Hıranya- garbha and Āvyākrta (material, mental and causal aspects of the universe) By this meditation the grosser principle is refunded to its subtle cause, so Vırat is dissolved in Hnanya- garbha and Hıranyagarbha in Prakrti Beyond Prakrtı, the causal principle, is the Supreme corresponding to the nāda or the intangible reverberation which continues for ever when the three syllables of the pranava are uttered in succession and their physical sound has subsided The term maheśvara containing the element mahan indicates the idea of the highest worship-points out Bhattabhaskara It is not meant for distinguishing Him from alpeśvara About the origin of

SECTION THIR TEEN 155

pianava and the four Vedas from it see Bhgavaia XII 6 37-44 ]

त्रयोदशोऽनुवाक: SECTION THIRTEEN

सहस्रशीर्ष देवं विश्वाक्षं विश्वशम्भुवम्। विश्वं' नारायणं देवमक्षरं' परमं प्रभु(पद)म् ।१ ।। विश्वतः परंमं नित्य विश्वं नारायण: हरिम्। विश्वमेवेदं पुरुषस्तद्विश्वमुपंजीवति ॥२।। पति विश्वस्यात्मेश्वर: शाश्वत शिवमंच्युतम्। नारायणं मंहाज्ञेयं विश्वात्मानं परार्यणम् ॥३। इद विश्व पुरुष एव, तत् तस्मात्, सहस्रगीर्ष बहुशिरस्क, विश्वाक्ष सर्वप्रजासवन्धिभि इन्द्रियै. अक्षिकार्यवन्न, विश्वशभुव विश्वप्रपञ्चस्य सुखस्य हेत अथवा सुखस्य भावयितार, विश्व विश्वत्वेन स्थित जगदात्मक, नारायण नराणा समूहस्य स्वामित्वेन अथवा उपादानत्वेन पञ्चभृतात्मना स्थित, देव अग्नीन्द्रमित्रवरुणादिदेवस्पेण अवस्थित, अक्षर सर्वदा क्षरणहीन अथवा सर्वव्यापक, परम सर्वोत्कृष्ट, प्रभु सर्वप्रपञ्चनियमनभरणसमर्थ, विश्वत जगत परम प्रकृष्ट, नित्य विनाशरहित, विश्व सर्वात्मक, नारायण नगणा गन्तव्य, हरि पापाजानयोः हर्तार, विश्वस्य जगत पालकत्वात् पति, आत्मेश्वर आत्माणा जीवाणा नियामक, शाश्वत निग्न्तर वर्तमान अथवा श्रुव, शिव परममङ्गल अथवा गान्तोपद्रव, जच्युत क्षतिरहित, नारायण सृप्टाना प्रजाना मध्ये अनुप्रविश्य स्थितत्वात् नरा एव आश्रयो यस्य त, महाज्ञेय प्रौढतमत्वात् जगदुपादानभूतत्वात् अपवर्गहेतुत्वाद्वा जञेयेपु प्रशस्यतम, विश्वात्मान विश्व-

156 MAHĀNĀRĀYANOPANISAD

शरीर अशवा जगदुपादानभूत, परायण प्रकृष्ट गन्तव्यरूप, त देव इद विश्व उपजीवति, अथवा तादृश विश्वोपजीव्य देव ध्यायत् ।। इदम् this विश्वम् universe पुरुष the Divine Peison एव alone, truly तत् therefore सहस्त्रशीर्षम् many-headed विश्वाक्षम् many- eyed विश्वशम्भुवम् the producer of joy for the unIverse विश्वम् existing in the form of the universe नारायणम् the master and cause of humanity देवम् existing as various gods अक्षरम् imperlshable, all pervasive परमम् all-surpassing प्रभुम् iuler and saviour of all विश्वत than the world परमम् higher, superior नित्यम् endless विश्वम् omnifoim नारायणम् he who 1s the goal of humanity gfa destroyer of sin and ignorance विश्वस्य of the universe पतिम् protector आत्मेश्वरम् rulel of individual souls शाश्वतम् permanent शिवम् supremely auspIc- 10us अच्युतम् unchanging नारायणम् he who has man as the support, being the indwelling spirit महाज्ञयम् supremely worthy of being known विश्वात्मानम embodied in the universe, causal substance of the universe परायणम् supreme goal देवम् the self-effulgent Divinity विश्वम unIvelse उपजीवति subsists 1-3 This universe is truly the Divine Person only. Therefore it subsists on Him-the self-efful- gent Divine Being-who has many heads and many eyes, who is the producer of joy for 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 1s the all-surpassing ruler and saviour, who is superior to the world, who is endless and omniform, who

SL HION THIRTEN 157

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 supremc goal.

[Tls anuvāka, accoiding to Bhattabhāskara, desenbes the attributes of the Supreme, but according to Sayana it lays down the nature as well as the quality of the Divine who is to be woishipped in the heart as pointed out mn the penulti- mate veise of the previous Section Based on these two ancient commentatois I have given an explanatory rendeung of the epithets and names like Narayana and Harı In the Rgredasamhita the Divine Reality is described as Agn A large number of hymns ascribe also to Agnidevata divine attributes and functions The Agnirahasya in the Satapatha- brahmana and Agnicayana in the Taittiriyabrahmana teach meditations on Agni in one's own Self as the Purusa Such meditations, when performed by an aspirant without desne for any self-regarding iesult, lead him to liberation Fiom the Brähmana texts it is evident that the Fire which is em- bodied in the universe is the Purusa worshipped in the Agnicayana अग्निरेव महत् एकाक्षर ब्रह्म Is the declaration of Satapatha The rite of Agnicayana is meant for Purusāiā- dhana The Rgveda in the famous Purusasūkta forestalls the central teachings of the Upanisads by announcing Purusa as the cause of the universe and the means of attaming libera-

158 MAHANARAYANOPANIAD

tion. The various gods descubed in many hymns merge mto the Purusa, who in the Yajur veda is mentioned as the Piaja- patı Finally He is comprehended under teims lıke Ekam Sat, Purusa, Piana, Atman, and Brahman The whole universe 1s conceived on the analogy of a human organism and then the unity of all existence as tman is emphasized The concep- tion of Purusa, Brahman and Atman finally becomes identical Chandogyopamsad VIII 12 3 describes the uttamapurusa described in the Gita as Purusottama The Uttaranārāyana in the Vajasaneyisamhita and this anuvaka are in a way supple- mentary to the Purusasūkta of the Rgveda This anuvāka 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 fiist stanza the longer veision reads padam which means the goal ]

नारायण: परं ब्रह्म तत्त्वं नारायण: परः । नारायण: परो ज्योतिरात्मा नारायण: परः ॥४॥ नारायण: परो ध्याता ध्यानं नारायण: परः ।] नारायणशब्देन व्यर्वह्नियमाण परमेश्वर एव पर ब्रह्मतत्त्वम्। अत. नारायण पर सर्वोत्कृष्ट एवात्मा नान्य मूर्तिविशेष। तथा नारायण उपनिषदुक्तप्रत्यगभिन्न पर ज्योति ! तस्मात् नारयण: पर आत्मा परमात्मा। [नारायण पर सर्वोत्कृष्ट ध्याता वेदान्ताधिकारी। स एव ध्यानम् । सच पर सर्वश्रेष्ठ ।]

नारायण Narayana परम् the supreme ब्रह्मतत्त्वम् Realily designated as Brahman नारायण Narayana पर the highest (Self). नारायण Narayana पर the supreme ज्योति. light (described in Upanisads) नारायण. Narayana पर Infinte आत्मा

SECIION THRIFEN 159

Self [TTAT Naiayana T most excellent &araT 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 (described in the Upanısads) Nārāyana is the infinite Self. [Nārā- yana is the most excellent meditator and medita- tion.]

[In this whole anuvaka we have accepted the ieading supported by Sayana and minoi variations of wording are not noted Bhattabhaskara's interpretation is openly viśıstādvaitic while that of Sayana is non-dualistic The difference of iead- ing in some places appear to depend on this The former takes Narayanaparam and Narayanapara as single words and ınterprets Brahma as the dependent vibhūti of Nārayana and Jyotuātma as the finite Self that is dependent on God as a pot is on clay While Sayana takes the two terms Brahma and tattvam together, Bhattabhaskara considers them separate and states that the categories of the univeise are meant by tattvam According to Bhattabhāskara, Paiamātman is identified with Narayana who is the substantial cause of the universe, nature and souls But according to Sayana, Narayand is Paramatman described as Brahman and not a personality The verse added in brackets is not vouched for by both these commentators It emphasizes the advaitic idea of the trans- cendent unity of meditator, meditation and the Reality medi- tated upon The anonymous commentator makes out from the last Nārayanal parah the opposition of Nārāyana to snners, relying upon the meaning enemy for the word para.]

160 MAHĪNĀRĪYANOPANISAD

यच्च किश्चिज्जंगत्यस्मिन् वृश्यते श्रूयतेऽपि वा। अन्तर्बहिश्व तत्सर्व व्याप्य नारायण: स्थितः ॥५।। अस्मिन् वर्तमाने जर्गत यत्किञ्चित् अपि पदार्थजात प्रत्यक्ष दृश्यते अपि च दूरवर्तित्वात् श्रूयते वा तत् सर्व सुवर्णमिव कटकमुकुटादिक अन्त वहि च व्याप्य नारायण. स्थित अवस्थित।। अस्मिन् in this जगति woild यत् किञ्चत् whatsocvel दृश्यन is peiceived अपि च further श्रयते known through repoit वा 01 तत् that सर्वम् all अन्त inside बहि outside च and व्याप्य peivading नारायण Narayana स्थित remams. 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 with- out [Narayana is the substance of the universe just as gold Is the substance of an oinament made of it, within and with- out According to Bhattabhaskara inside and outside iefer to the internal oigans and exteinal objects ]

अनन्तमव्ययं कवि: संमुद्रेऽन्तं' विश्वशम्भुवम् । पद्मकोशप्रतीकाश: हृदयं चाप्यधोमुंखम् ।६।। अनन्त अपरिच्छिन्नं अव्यय क्षयरहित कवि मेधाविन अथवा चिद्रूपेण सर्वज्ञं समुद्रे हृदयाकाशे स्थित अन्त समस्ताध्वसमाप्तिस्थान अथवा समद्रेऽन्त ससारसमुद्रस्यावसानरूप विश्वशम्भुव देव विश्व उपजीवति, अयवा ईदृश नारायणस्वरूप उपासीत। तस्य उपासनास्थानम्-पद्मकोशप्रतीकाश पद्ममु-

SICHION THIRITIN 161

कुलम द्काश अथवा कमलकोशमध्यछिद्रसदृश हृदयम्। इद चापि स्थान अधोमुख भवति न तु लौकिकपन्मवत् ऊर्ध्वमुखम्। बाह्मव्यवहारसमये आवाड्मुख तन्निवृनौ ऊर्ध्वमुख विकसतीत्यर्थः ॥

अनन्तम् lmitless अव्ययम् changeless कविम् all-knowing Hssy dwelling in the heart, the end of all striving, the end of the sea of samsara विश्वशभुवम् the cause of the happiness of the world-पद्मकोशप्रतीकाशम like the bud of the lotus flower हृदयम् heait 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 giammatical gap which is filled in the translation The first half descubes once again the nature of the Supreme Divine Being on whom the world subsists and on whom one should meditate. The second half piescubes the place of meditation, namely, the heart already mentioned As long as a man is engrossed in the sense-world seeking external pleasures his heait remains like an inveited 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 distiacting 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 1

9

162 MAHANĀRĀYANOPANISAD

अधो निष्टया वितस्त्यान्ते नाभ्यामुपरि तिष्ठति । हृदयं' तद्विंजानीयाद्विश्वस्यांयतनं महत् ॥७॥ यत् एतत् हृदयाख्यमुपासनास्थान निष्टे अथवा निष्टयाया ग्रीवा- बन्धनस्याधस्तात् वितस्तिप्रमाणात् पर नाभे उपरि तिष्ठति तत् विश्वस्य सर्वस्य जगत महदायतनमिति विजानीयात्। यत हृदयपुण्डरीकवर्तिना मनसा जगदिद सर्व स्वप्नवत् कल्पित, अथवा विश्वात्मन परमात्मन स्थान- त्वात् तत् महदायतनम् ॥ (यत् that which) हृदयम् heart निष्टया of the Adam's apple वितस्त्या of the measure of a finger span अन्ते end नाभ्याम् (नाभ्या) 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 heait in the body, just at the distance of one's own finger span below the Adam's apple denoted by the word nistt here Sāyana explains nisti as grīvābandha. Bhattabhāskara takes the word to be mistyā and consideis that the genitive case ending has been elided according to Vedic usage The reading in the text above, accepted by Sayana, is justified by him on the ground of savarnasandhi after eliding the visarga between vitastyah and ante In order to evade this procedure based on Vedic licence Bhattabhaskara accepts the reading vitastyam tu instead The heart is described as the great abode of the universe either because Paramätman, the Soul of all, resides there or because

SECTION THIRIIIN 163

the mird which projects the whole universe dwells there In the place of हृदय तद्विजानीयात् the longer veision ieads ज्वालमालाकुल भाती which means shining with a gailand of flames ]

सन्तंतः सिरार्भिस्तु लम्बत्याकोशसन्निंभम् । तस्यान्ते' सुषिरः सूक्ष्मं तस्मिन्त्सर्व प्रतिष्ठितम् ॥८।। आकोशसन्निभ ईपत्कोशसदृश अथवा पद्ममुकुलसदृश हृदयकमल तु सिराभि नाडीभि समन्ताह्विधृत अथवा परित. सम्यक व्याप्त सत् अधो- मुखत्वेन प्रलंबते। तस्य अन्ते अर्थात् मध्ये सूक्ष्म स्वल्पप्रमाण सुपिर हृदयाकाशाख्य छिद्र विद्यते। तस्मिन् सुपिरे जीवान्त करणप्राणरूप पदार्थ- जात सर्व प्रतितिष्ठिति । अथवा हृदयसमीपे सुपुम्नारूप नाडीछिद्र तिष्ठति, तस्मिन् जगत् सर्वमाश्रित भवति, सर्वजगदाधारस्य परमात्मन सुपुम्नागते मनसि अभिव्यज्यमानत्वात् ।। आकोशसन्निभ like a lotus bud तु indeed मिराभ by aiteries सन्ततम् surrounded लबति (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, surrounded by arteries. In it there is a narrow space (or near it there is a narrow space called susumnā). In it everything 1s supported. [Bhattabhāskara takes the nariow space in the heart to be the seat of everything By everything he means the inner man consisting of the spirit, the mind and the faculties. Sāyana

164 MAHANAR IYANOPANISAD

takes ante in the sense of near and not inside as the former exegete does He tells us that the nairow space is the susumnă nädi. According to him, when the mind enteis into this space through the process of yoga, one intuits Paramatman, the source of all the universe Hence the nairow space 1s spoken of as the support of all ]

तस्य मध्ये महानंग्निविश्वाचिविश्वतोमुखः । सोडग्रभुग्विभंजन्तिष्ठन्नाहांरमजर: कृविः ॥।९।। [तिय गूर्ध्वमंधःशायी रश्मर्यंस्तस्य सन्तता ( :) ।] सन्तापयति स्वं देहमापांदतलमस्तकम् । तस्य मध्ये वह्निंशिखा अणीयोर्धर्वा व्यवस्थिता॥१०॥ नीलतोयदमध्यस्था विद्युल्लेखेव भास्वंरा। नीवारशूर्कवत्तन्वी पीता भास्वत्यणूपंमा ।११॥ तस्य सुषुम्नानालस्य पद्मकोशसमानहृदयसुषिरस्य वा मध्ये विश्वार्चि विश्वत. प्रसरज्ज्वाल विश्वाकाशोदीर्णमुखसमान अथवा परिस्थितसर्वनाडीषु ज्वालारूपेण ससरणात् बहुविधमुख य. महानग्नि उज्ज्वलवैश्वानररूप अजर. भुक्तस्य जरयितापि स्वयमजीर्यमाण अग्रभुक् पुरत प्राप्तमन्न भुञ्जान. आहार विभजन् भुक्तमन्न सर्वावयवेषु प्रसारयन् अवस्थित कवि क्रान्तदर्शन अभिज्ञ स. [यस्मात् तस्य तिर्यगूध्वधधि शायिन. अग्ने किरणा सन्तताः सर्वतो व्याप्ता. तस्मात्] स्वकीयमाश्रयभूत देह पादतलमारभ्य मस्तकपर्यन्त सन्तापयति उप्ण करोति। तस्य कृत्स्नदेहव्यापिन अग्ने मध्ये अणीयोर्ध्वा अणीयसामूर्ध्वभूता अत्यन्तसूक्ष्मा अत्यन्तसूक्ष्ममार्गयुक्त. वा नीलमेघमध्यस्थित- तडडिद्रेखासदृशप्रभायुक्ता शालिबीजस्य दीर्घपुच्छमिव तनुप्रमाणा तप्तकाञ्चन- निभत्वात् पीतवर्णा मास्वती दीप्तियुक्ता अणूना तनूना सूक्ष्मवस्तूना वा

SECTION THIRTEEN 165

उपमा भवितु योग्या वह्निशिखा अर्थात् वह्निगिखासवृशो जीव व्यवस्थिता विशेषेणावस्थिन ।। तस्य of that मध्ये in the middle विश्वार्चि. aflame on all sides विश्वतोमुव omnifaced (य that which) महान् great अग्नि. fire अजर undecaying अग्रभुक consuming what is presented आहारम् food विभजन् assimilating to the body तिष्ठन remaining कवि all knowing स he [तस्य h1s तिर्यगूर्ध्वमध गायी (-यिन) scattered veitically and horizontally रश्मय. 1ays 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 विद्युल्लोखा flash of lightning इव like भास्वरा dazzling नीवारशूकवत् like the awn of a paddy grain तन्वी slender पीता of golden colour भास्वती brilliant अणपमा a comparison for what is subtle वह्तिशिखा the tongue of fire व्यवस्थिता abides 9-11. In the middle of that (narrow space of the heart or susumnā) remains the undecaying, all-knowing, omnifaced, great Fire, which has flames on every side, which enjoys the food pre- sented before it, which remains assimilating the food consumed, (the rays of which spread scatter- ing themselves vertically and horizontally,) 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

166 MAHANĀRĀYANOPANISAD

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 gieat Fire is thus at the 1oot of life Its place is within the nariow space of the heart or susumnā This Fne or energy radiates thiough aiteries and nerves like heat through conductive bodies It also receives stimuli from outside through sensations and percep- tions which act as its many mouths Whatever is presented to this Fire is analysed, enjoyed and assimilated by it without itself being transfoimed or destioyed in the process It can make use of knowledge from the distant past and project thoughts into the future Thus the vital principle of the jīva described here in the simile of the Fire is responsible for all physical and mental activities ordinarily observed in the living and functioning man Every part of the body is per- vaded by the jīva like the rays of light radiating in all direc- tions One particular tongue of flame is specially mentioned as abiding in the centre of this great Fire which is the ieal 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 Śvetāsvatara upamsad V 9 also says

SECTION THIRTEEN 167

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 1s potentially infinite For fuither discussion of the matter see the Biahmasūtas II 3 19 to 32 The jiva is called agrabhuk because it is his nature as the agent to enjoy what is immedi- ately piesented rather than what is distant. The laymen's ieply to the question-what is jiva? is given in the statement The undecaying one who is responsible foi the chemistry of the body-who breaks ingested food and builds up living tis- sues. Bhattabhäskara considers the locus of the gieat Fire in the narrow space of the heait, and Sayana says that it is in the susumna near the heart According to the former, the jīva draws towards it all existence, to an open mouth as if it were, containing the entire realm of space This metaphor suggests to us that the jiva is capable of infinite knowledge and joy It is evident from the Agnimantras in the Rgveda that Fire 1s Purusa, Atman and Brahman and so it dwells in the human body as vaiśvānara responsible for human life and activity. The longer veision adds one line after the ninth verse which I have enclosed in parenthesis as it is not commented on by both the exegetes The readıng āpādatalamastakah does not affect the sense The compound word anzyordhva, according to Bhattabhāskara ıs anīyah plus adhvā with the augmenta- tion of the semivowel r as a Vedic peculiarity According to this formation of the word, the narrow flame is the subtle path of the jiva for the attamnment of the Supreme. The alternative meaning given by him and also accepted by Sāyana, is based upon the compound aniyah 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 readıng pitābhā syāt tanūpamā

168 MAHĀNĀRĀYANOPANISAD

in the place of pitā bhāsvati anupama which has the advantage of eliminating the redundancy of the idea in bhāsvara and bhasvat appeauing closely Bhattabhaskaia has the follow- ing suggestive note revealing the meaning conveyed by the sımile The jiva entangled in the activities and enjoyments of mundane life has his vision diverted from the Supreme and got absoibed in the world In this state he is shrouded in the gloom of delusion and consequently 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 cuitain of delusion cast by the spell of the world is diawn and his inner Light shines in all the bulliancy of the Supreme ]

तस्या: शिखाया मंध्ये परमा्मा व्यवस्थितः । स ब्रह्मा स शिवः [स हरिः] सेन्द्रः सोऽक्षरः परमः स्वराट् ॥१२ ॥ तादृशाया शिखाया. अर्थात् तस्य एवविधस्य वह्निशिखास्थानीयस्य जीवात्मन मध्ये जगत्कारणभूत परमात्मा व्यवस्थित आत्मप्रकृतिरूपो नारायण. जीवानुरोधेन सकुचित तिष्ठति। स एव ब्रह्मा स्रप्टा, स एव शिव रुद्र:, [स एव हरि] स एव इन्द्र देवराज, सएव क्षरणरहित परम प्रकृष्ट स्वराट् स्वे महिम्नि राजमान स्वतन्त्र सर्वहेतुरीश्वर, अथवा अक्षर माया- विशिष्टान्तर्यामी, परम स्वराट् मायारहितशुद्धचिद्रूप.॥। तस्या of that शिखाया of the flame मध्ये in the middle परमात्मा Paramatman व्यवस्थित. abides स he ब्रह्मा the four- faced creator स he शिव. Siva (स. he हरि Visnu) स he इन्द्र Indra, chief of gods स. he अक्षर. the Lord who is the efficient and the material cause of the Universe 4R#. the Supreme स्वराट Self-lummous (Pure Consciousness).

SECTION THIRTLEN 169

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

[This stanza concludes the meditation upon the Supieme in the heait The Paramätman has apparently teduced Him- self in order to dwell in the heait, in the Fire of the Soul, ruling from the centre of the body This self-limitation does not, however, affect the Paramätman who remains evei the Truth designated by the dıvmne names, Brahma, Sıva, Harı and Indra-though He is viewed as the conditioned Brahman ouginating, sustaining and retracting the universe and as the acosmic self-luminous Supreme Brahman Accoiding to Bhattabhaskara who gives a visistādvaitic interpretation of the passage, the following ideas stand out Paramātman is Narayana, the source of jivas He remains contracted in the heart for the benefit of the jivas 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 mn His own glory The Deities and scriptural duties taught by mantras and brähmanas have their finalty in Him. Worshipping Him thus one attains Hım ]

170 MAHĀNĀRĀYANOPANIȘAD

*चतुर्दशोऽनुवाकः SECTION FOURTEEN

आदित्यो वा एष एतन्सण्डलं तपति तत्र ता ऋचस्तदृचा मण्डलस ऋचां लोकोऽथ य एष एतस्मिन्मण्डलेऽचिर्दीप्यते तानि सामांनि स साम्नां लोकोडथ य एष एतस्मिंन्मण्डलेडचिषि पुरुषस्तानि यजूषि स यर्जुषा मण्डल स यर्जुषां लोक: सैषा त्रय्येव विद्या तंपति यं एषोऽन्तरांदित्ये हिरण्मयः पुरुष: ॥।१। यः नारायण पूर्वस्मिन् अनुवाके अभिहित स वे एप आदित्य, तस्य एतत् अस्मद्दृप्टिगोचर मण्डलं वर्तुलाकार तेजस्सघात तपति, तत्र मण्डले ता वेदभागत्वेन प्रसिद्धा ऋच वर्तन्ते, तत् तस्मात् हेती ऋचा निप्पादित एतत् मण्डलम्, स आदित्य ऋचा ऋगभिमानिदेवताना लोक निवासस्थानम्, एव मण्डलस्य ऋगात्मकत्व ध्यातव्यम्। अथ एतस्मिन् मण्डले यत् एतत् भास्वर तेज प्रकाशते तस्य तेजस रूपाणि सामानि इति ध्यातव्यानि, स आदित्य सामाभिमानिदेवताना लोक निवासस्थानम्, एव मण्डलस्य सामात्मकत्व ध्यातव्यम्। अथ एतस्मिन् मण्डले अचिषि तेजसि य एष पुरुष देवतात्मा वर्तते तस्य स्वरूपाणि यजूषि इति ध्यातव्यानि, स यजुरात्मक पुरुष, तस्य मण्डल यजुषा निष्पादित इति ध्यायेत्, स आदित्य यजुरभिमानिदेवताना लोक निवासस्थानम्। सा एषा आदित्य- मण्डलरूपा तद्गतार्चिर्भागरूपा तत्रत्यपुरुषरूपा च ऋग्यजु सामात्मिका त्रयी विद्या एव तपति य एष पुरुष आदित्यमण्डलमध्ये हिरण्मय वर्तते।। एष he वै andeed आदित्य sun, एतत् this मण्डलम् orb तपति shines, तत्र there ता. those ऋच Rks, तत् therefore ऋचा by the Rk मण्डलम् orb, collection स that (orb) ऋचाम् of the Rks

SECTION FOURTEEN 171

(Regents of the Rk verses) लोक abode-अथ then य that which एप this एतस्मिन् in this मण्डले in the oib अर्चि flame दीप्यते shines, नानि they सामानि Saman chants (like Bihat and Rathantara) स that साम्नाम् of the Samans लोक abode - अथ then य he who एप this one एनस्मिन् in this मण्डले in the orb अचिषि in the flame पुरुप the Person नानि they यजुषि instances of Yajus, स he यजुपा by Yajus मण्डलम् orb, स he यजुषाम of the instances of Yajus लोक abode -मा that एपा this त्रयी threefold विद्या knowledge एव alone तपति shies य who एष this one अन्त आदित्ये within the sun (म he) हिरण्मय golden पुरुप Person 1. Verily Ādıtya 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 Säman chants, That is the abode of Sāman 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 know- ledge alone shines. He who is within the sun 1s 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

172 MAHĀNĀRĀYANOPANISAD

Saman, theie is the Golden Person, exceedingly brilliant and above all evils, within the sun The same Upanisad (III 1 4, IlI 2. 3, and III 3 3) asseits 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 Atharvaveda That the Vedas are to be associated with meditation upon the sun is an idea found in many passages of the scriptures According to Sayana, Parameśvara, praised as Nārayana in the previous Section, is described here as the sun The scriptural view is that every object in the world has three aspects Adhyatma, Adhidarva and Adhıbhūta The last of these terms implies the physical aspect of the object the second one denotes the Divne Power as residing in all the objects, and the fiist one represents the essence of every- thing viewed from within as the subject On this theory Rk, Yajus and Saman (hymns, foimulas and chants) have their own devatās or regents According to Sayana, the regents of the body of each Veda dwell respectively in the orb of the sun, the flame in it and the Person visible in the orb, in the order of the Vedas The phrases cām lokah, sāmnām lokah and yajusam 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 1s visualısed as the glory of the triple knowledge, trayi 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 Bhattabhāskara the Golden Person is the Supreme Lord who has favoured man with the three Vedas shining in the sun. He explains Āditya as adau bhavah-the Lord who was in the beginning The universe is illumined by His light as coming from the

SICTION HFLIN 173

sun The Upanisads state that the splendour of the sun ieally belongs to the Supieme The passage extolls the thiee Vedas, whose purpose is to magnify the Supreme Being in oidei that we might worship Him As the basis of Bhatta- bhaskara's interpretation we notice also some difference in the text used by him He reads cam mandalam in the place of rca mandalam, ınseits sa sāmnām mandalam before sa sāmnām lokah and omıts sa yajusām mandalam ]

पञ्चदशोऽनवाक SECTION FIFTEEN

आदित्यो वै तेज़ ओजो बलं यशश्रक्षुः श्रोत्रंमात्मा मनो मन्युर्मनुर्मृत्युः सत्यो मित्रो वायुरांकाशः प्राणो लोकपालः कः किं कं तत्सत्यमन्नंममृतो' जीवो विश्वंः कतमः स्वयम्भु ब्रह्मतदमृत एष पुरुंष एष भूतानामधिंपतिर्ब्रह्मणः सायुंज्य: सलोकतामाप्नोत्येतासामेव देवतांना: सायुंज्य: साष्टिता: समानलोकतांमाप्नोति य एवं वेदेत्युपनिषत् ॥१॥। आदित्य एव तेजः तेजो भूत्वा तेजयति। ओज रूपशोभा, बल प्राणशक्ति', यश यागादिनिमित्ता कीर्ति, चक्षु दर्शनहेतु, श्रोत्र श्रवणहेतु, आत्मा शरीर, मन अन्त.करणम्, मन्युः क्रोध, मनुः मननात् ज्ानयुक्त, मृत्यु मृत्युदेवता, सत्य. सत्यदेवता, मित्र: मित्रदेवता, वायु सर्वप्रेरक समीरण, आकाश. अवकाशप्रदाता, प्राण उच्छासादिपञ्चवृत्तिक, लोक- पाल. इन्द्राद्यष्टौ, क प्रजापति, कि अनिर्वचनीय, क कमनीयत्वात् सुखरूप तत् परोक्षरूप, सत्य सच्च त्यच्च अथवा यथार्थभाषण, अन्न भोज्य, [आयु जीवद्दशा] अमृतः अमृतत्वहेतु मोक्ष, जीव जीवननिमित्तं जीवराशि वा,

174 MAHÂNĀRĀYANOPANISAD

विश्व सर्व जगत् विश्वात्मा वा, कतम आत्यन्तिकमुख अथवा निर्धारितुम- शक्य, स्वयभुब्रह्म उत्पत्त्यादिवर्जित ब्रह्म-एतत् सर्व आदित्य एव । कि च अमृत एप आदित्यपुरुष। एप आदित्यमण्डलस्थ हिरण्मयपुरुप सर्वेपा भूतानामधिपत प्रभु। य उपासक एवमुक्तप्रकारेण वेद ध्यायति स ब्रह्मण हिरण्यगर्भस्य सायुज्य सयुग्भाव सलोकता एकलोकवासित्व च प्राप्नोति, एतासामेव इन्द्रादीना देवताना सायुज्य समानैश्वर्य समानलोकता वा यथाधिकार प्राप्नोति। इति उपनिषत् रहस्यभूता विद्या।। आदित्य sun वै verily तेज eneigy ओज splendoui बलभ् strength यग renown चक्षु sight श्रीत्रम् hearing आत्मा body मन mind मन्यु anger मनु seer (like VaIvasvatamanu) मृत्यु Death सत्य the Deity of Truth मित्र the Deity Mitra वायु wind आकाश Ether प्राण. Breath लोकपाल iulers of the woild क Prajāpat fay the indeterminable suggested by the inteiro- gative कम् happiness तत् that सत्यम् truth, abstiact and concrete universe अन्नम् food [आयु span of life] अमृत liberation, what gives Immoitality जीव individual Soul विश्व universe कतम the acme of bliss स्वयभुब्रह्म the self-born Biahma-एतत् all this (gives the sun's forms) एप this पुरुष Person अमृत eternal एष he भूतानाम् of creatuies अधिपति loid य he who एवम् thus वेद meditates (स he) ब्रह्मण of Hiranyagarbha सायुज्यम् union सलोकताम् co-residence आप्नोति attains एतासाम् of these एव alone देवतानाम् gods (like India) सायुज्यम् union साष्टिताम् like-glory समानलोकताम् co-residence आप्नोति attains इति thus उपनिषत secret knowledge. 1. The sun alone is verily all these :- energy, splendour, strength, renown, sight, hearing, body, mind, anger, Seer, the Deities Death, Satya,

SECTION HETFIN 175

Mitra, Wind, Ether and Breath, the Rulers of the world, Prajäpati, the Indeterminable One, happi- ness, that which transcends the senses, truth, food, (span of life,) liberation or Immortality, individual Soul, the Universe, the acme of bliss and the self-boin Brahman This Person in the sun is eternal. Heis the Lord of all creatures. He who meditates thus upon Him attains union with Brahman and lives in the same region of enjoy- ment with Him; he attains union, co-residence and like-enjoyment with these gods in their worlds The secret knowledge is thus imparted. [This Section lists various attributes, poweis and quali- ties of the Supreme Person identified with the all-encompass- ing 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 worshippei may be a superior aspirant who possesses greater concentration, stronger feel- ing and better capacity for continuous effort, another may be weak and possessing only an inferior capacity for worship If the worshipper is of superioi 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 Bhattabhāskara points out that the Supreme Person has not only revealed the three Vedas through the sun, but also has given all that

176 MAIANARAYANOPANISAD

is necessary for the well-being and liberation of cieatures This Section is reminiscent of the Gita chapters nine and ten where the attubutes of the Supreme are described for contem- plation The shotter version for which we have the com- mentary of Bhattabhaskara and Sayana has āyuh inseited after annam and befoie anntam, Svayambhūh instead of Svayambhu given in the text above, and adds immediatcly after that word प्रजापतिरिति सवत्सरोऽसावादित्यो य in the place of ब्रह्मैतदमृत.। Bhattabhaskara reads also samvatsala after praj- pati and before itt and explains सम्यक वसन्ति अनेन इति विश्वो- पादान ब्रह्म taking samvatsaia as an epithet of the Supreme]

[घृणिः सूर्य आदित्योमर्चयन्ति तपः सत्यं मधुं क्षरन्ति तद्ब्रह्म तदाप आपो ज्योती रसोऽमृतं ब्रह्म भूर्भुवः सुवरोम ।।२ ॥ वृणि दीप्निमान् अथवा वृष्टिहेतुत्वन उदकसेचफ, सूर्य सुवीर्यसम्पन्न अथवा विश्वप्रेरक, आदित्य आदत्ते ग्रसते विश्व उपसहारकाले स्वात्मनि इति अथवा सर्वस्य आदिभूत देव, ओ प्रणववाच्य ब्रह्म। त सर्वे फलार्थिन अर्चयन्ति। तमुद्दिश्य तप चरन्ति, सत्य अनुतिष्ठन्ति, मधु नैवेद्यरूपेण क्षरन्ति समर्पयन्ति। अथवा देवा तपस्स्वरूप सत्यात्मक त परमेश्वर अर्च- यन्ति । अचित सन् स फलारथिभ्य मधु अमृत क्षरन्ति [ति] प्रयच्छति । तत् आदित्यरूपं प्रणवोपास्य ब्रह्म परमतत्त्वम्। तदेव आप व्यान्तिगुणयुक्त जगदुपादान जलरूप तेजोरूप रसरूप अमृतरूप च भूत्वा सावित्रव्रह्मरूपेण व्तते। भू भुव सुब इति व्याहृतित्रयेण प्रणवेन च प्रतिपाद्य नत् ब्रह्म वय उपास्महे।। घृणि giver of biilliance oi water सूर्य the impeller of the univeise, the supieme abode of all energy आदित्य the first cause ओम् the Supreme denoted by the syllable Om (तम hIm

77

फलाथिन seekers) अर्चयन्नि worship (देवा gods) तप austerity सत्यम् truth (अचयन्ति 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 भुव सुव ओम् three vyahrti-s and pranava (denote) ब्रह्म Brahman 2. Ādıtya, 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 worship- pers (Or the worshippers offer honey and sweet offerings to Him ) That form of the sun is Brah- man That is the pervading cause of all That 1s water, fire, flavour and ambrosia. The three vyāhrtı-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 gāyatrī-śnas which forms part of the formula used during prānāyāma, the earlier half being the Savitigayatri The explanation of it given 1s as follows The syllable Om added at the gāyatrī-head represents Parabrahman in the three aspects of Brahmā, Visnu and Siva responsible for the creation, protection and 10

178 MAHĀNĀRĀYANOPANISAD

dissolution of the universe Apah expresses the omnipresent 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 1s bhuh being, bhuvah the substance of all that exists and suvah, the dissolver The ending pranava affirms that Parabrahman described as above is the innermost Self or Pratyagātman Durıng prānāyāma, the pranava with seven vyāhrti-s measure the inhaling Gayatri headed by pranava limits the period of retention of breath and siras given here with pranava spans the breathing out Both Bhattabhāskara and Sayana con- sider 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 adtyom is Vedic irregularity, the separate words are ādityah Om ]]

पोडशोऽनुवाक: SECTION SIXTEEN

निधनपतये नमः । निर्धनपतान्तिकाय नमः । ऊर्ध्वाय नमः। उर्ध्वलिङ्गाय नमः। हिरण्याय नमः । हिरण्यलिङ्गाय नमः । सुवर्णाय नमः । सुवर्णलिङ्गाय नमः । दिव्याय नमः । दिव्यलिङ्गाय नमः । भवाय नमः । भवलिङ्गाय नमः । शर्वाय नमः । शर्वलिङ्गाय नमः । शिवाय नमः । शिवलिङ्गाय नमः । ज्वलाय नमः । ज्वललिङ्गाय नमः । आत्मायु नमः । आत्मलिङ्गाय नमः । परमाय नमः ।

SECTION SIXTEEN 179

परमलिङ्गाय नमः । एतत्सोमस्यं सूर्यस्य सर्वलिङ्गं५ स्थापयति पाणिमन्त्रं पवित्रम् ।।१।। निधन प्रलय तस्य प्रभु तस्मै महाप्रलयसाक्षिणे शिवाय नम । निधनपने मरणकर्त यमस्य अन्नकाय नम। ऊध्वय महदादिसर्वतत्त्वाना उपरिभवाय मायाशक्तियुक्ताय नम। ऊर्ध्वलिगाय चिच्झव्त्यवच्छित्नमदा- शिवतत्त्वाय नम । हितरमणीयरूपाय नम। कनकनिमिनलिगाय नम । शोमनकान्तये नम। सुवर्णनिमितलिगाकाराय नम। द्युलोकमुखरूगाय नम । देवलोकस्थितलिगाकागय नम। ससारस्य उत्पत्तिरूपाय नम । भवे ससारे वर्तिभि पूज्यमानलिगाकाराय नम । प्रलयकाले ब्रह्माण्डम्य हिसकाय नम । महत सुखस्य प्रापकस्य शर्वस्य लिङ्गरूपाय नम। गिवाय नम । शिवलिग- रूपाय नम। ज्योतिर्मयाय नम। ज्योतिलिंङ्गरूपाय नम। निखिलजग- दात्मकाय नम। सर्वप्राणिना आत्मरूपेण हृदयगुहापा लीनतया गम्यमानाय नम। अनुत्तमाय नम। मोक्षसाम्राज्ये सदा रममाणाय तदधिपतिरूपाय सर्ववस्तुषु लीनमपि सर्वज्ञत्वात् सर्वत गम्यमानाय च नम। एतै मन्त्रै सोमस्य उमासहितस्य ममस्तदेवाना कारणभूतस्य सूर्यस्य पवित्र स्मरणमात्रेण पावन पाणिमन्त्र पाणौ प्रथम सस्थाप्य अभिमन्त्रितत्वात् पाणिमन्त्रमिति ख्यात अथवा त्रयीमयशरीर सर्वलिङ्ग स्थापयति॥ 1. By these twenty-two names ending with salutations they consecrate the Sıvalınga for all- the Linga which is representative of soma and sūrya, 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 consecra- tion of the emblem of Sivalmnga in a public temple, or at home for private worship, or on the body of a devotee of Srva These names are not explained uniformly by the commenta-

180 MAHĀNĀRĀYANOPANISAD

tors The whole Section has not the confirmation of Bhatta- bhāskara and Sāyana Vīraśaiva texts explain only eleven of these Divine Names in the light of their philosophy and yoga The anonymous commentary printed in the Anandasrama edition attempts to explain each word somehow based on conjectuie 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 Loid of the dissolution of the universe-Siva is here considered as the aspect of the Supreme responsible foi the final dissolution of the universe 2 The end-maker o1 Nıdhanapatı is Yama who is iesponsible for the death of all creatures At the time of universal absorp- tion Siva alone remains, the whole pantheon of gods includ- ing Yama being retracted into Hım To get this meaning, however, we have to suppose that pata plus antika in the text is pati plus antaka 3 The Most High standing at the head of the categories which evolve into the universe, namely Siva who is the unity of Power and Power-holder 4 The principle of Sadaśiva embcdying the power of Intelligence 5 He who is beneficial and charming 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 suvaina, 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-01 He who is worshipped as the divine emblem 11 He who is the source of the cycle of birth and death (The Śretug atu opamad describes Siva as ससारबन्धस्थितिमोक्षहेतु ) 12 He who 1s worshipped as the linga by human beings 13 He who 1s the suppresser of the universe at the time of final dissolution (Sarva from the root Sr to destroy). 14 He who has the shape

SECTION SIXTEEN 181

of the lmga emblem of Sarva, who gives bliss 15 He who is most auspicious 16 He who has the form of Sivalınga 17 He who has the form of a flaming splendour 18 He who has the form of the brilliant lmnga 19 He who is the Spint (Atman) dwelling in all creatures (The usual form must be atmane in the place of atmaya ) 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 Supieme Loid of bliss and liberation indicated by the linga emblem The term linga in Sansknt means an indicatory merk or emblem which symbolically iepiesents that for which it stands Sivalmnga repiesents the Supreme Being denoted by the word Rudra Mahādeva The Chndoyga III 19 1 des- cribes that the whole universe was hatched out of a golden egg which lay a complete year before it brought foith offspring The spherical dome of the heavens above, appearing to us capping the earth on which we live, may be likened to an enormous semsection of an egg containing the werld Per- haps this golden egg lended itself to be fancied as the visible symbol of the limitless all-inclusve Divine Reality into which the manifold universe was believed to be reabsorbed at the end The linga which is worshipped by the devotee of Siva is but a handy replica or a convenient dimunitive form of the universal semispherical emblem of the Unlımited Srvalinga may be carved out of stone, naturally found as stalagmite, or shaped out of gold, metal and the like The lmnga, 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 Sivalinga and its worship the Puranas and Āgamas may be consulted ]

182 MAHĀNĀRĀYANOPANISAD

सप्तदशोऽनुवाक. SECTION SEVENTEEN

सद्योजातं प्रपद्यामि सद्योजाताय वै नमो नमः । भवे भवे नार्तिभवे भवस्व मां। भवोन्द्धवाय नमः ॥१॥ सद्य एवाविर्भूत प्रपञचोन्मेषहेतु सद्योजाताभिधान सिसृक्षो देवस्य पश्चिमवक्त्र तद्विशिष्ट परमेश्वर प्रपद्यामि भजे। तस्मै तुभ्य सद्योजाताय प्रसादनार्थ प्रणिपात करोमि। हे देव, भवे भवे तत्तजन्मनिमित्त मा न भवस्व न प्रेरय, अतिभवे अपवर्गनिमित्त भवस्व प्रेरय। (भव अतिकरान्त अतिभव अर्थात् अपवर्ग. ।) एव भूताय भवस्व ससारस्य उद्ावयित्रे अत एव तस्य निरोधकाय च तुभ्य नम ॥ सदयोजातम् Sadyojata प्रपद्यामि I take refuge in सद्योजाताय to Sadyojata वै verily नम salutation नम salutation. भवे भवे in each birth माम् me न not भवस्व consign अतिभव condition beyond birth, liberation भवस्व impel, guide भवोन्द्वाय to the creator of rebirth. samsāra #4 salutation

1. I take refuge ın Sadyojāta. Verily I salute Sadyojāta again and again O 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 salutation and prayer are called Pañcabrahmamantra-s, employed in the worship and meditation of Mahādeva visualızed as having five faces turned towards the four quarters and up These

SECTION SEVENTEEN 183

aie also prescribed for japa by a person who desires divine illumination The term Sadyojata liteially means he who is born tcday The Loid described here is the embodiment of all knowledge His westward face is supposed to be res- ponsible for the evolution of the universe from the unevolved condition When this face is pratyagntti (out-turned) the . cycle of birth and death begins to turn and sustains creation. When it is pragvrttt (in-turned) Mahādeva grants Release. That aspect of Mahädeva, which is responsible for samsāra ıs called Sadyojāta The worshipper who has realised the the limitations and miseries of the world, therefore, prays to Sadyojata May He not consign me any more to the round of bnth 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 aspiration implied in the word namah ]

अष्टादशोऽनुवाक: SECTION EIGHTEEN

वामदेवाय नमो ज्येष्ठाय नमः श्रेष्ठाय नमो रुद्राय नमः कालाय नमः कलविकरणाय नमो बलविकरणाय नमो बलाय नमो बलंप्रमथनाय नमः सर्वभूतदमनाय नमों मनोन्मनाय नर्मः ॥१॥ सुन्दरदीप्यमानरूपाय नम। सर्वजगत्प्रथमभवाय नम । प्रशस्ततमाय नम. । सहारकाले रोदकाय नम। आयु क्षयहेतुत्वेन कालरूपाय नम

184 MAHĀNĀRĀYANOPANISAD

कलयतीति कल. अर्थात् अव्यक्तविकार तस्य विकर्ता विविधविशेषाणा कर्ता तस्मै नम। बलस्य वैचित्र्यसम्पादकाय नम । सकलशक्त्युत्पत्तिहेतवे नम । स्वेच्छया सर्वशक्तिसह्त्रे नम। सर्वभूताना दमयित्रे नियन्त्रे नम। मनस. उन्मानयित्रे उद्वोधकाय चैतन्योद्दीपकाय नम । 1 Salutation to Vāmadeva Salutation to Jyestha. Salutation to Srestha. Salutation to Rudra. Salutation to Kāla Salutation to Kala- vikarana. Salutation to Balavıkarana Salutatıon to Bala. Salutation to Balapramathana. Saluta- tion to Sarvabhutadamana Salutation to Manon- mana. [These eleven salutations are subjoined to eleven Divine Names describing the noithward face of Mahadeva The Names in their numerical oider of occurrence are now inter- preted 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 dissolu- tion 5 He who is the Power of time responsible for the evolution of Nature 6 He who causes changes in the evolu- tion of the universe beginning with Prakrti (takıng 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 soul Bhattabhaskara notices only nine names omitting Srestha and Bala Sāyana gives ten names omitting only Bala and says that these names represent the consorts or nne Pithasaktı-s of Mahādeva who is himself represented as Vāmadeva ]

SECTION NINCTEEN 185

एकोनविशोऽनुवाक. SECTION NINETEEN

अघोरेभ्योऽथ घोरेभ्यो घोरघोरंतरेभ्यः । सर्वतंः शव सर्वेभ्यो नर्मस्ते अस्तु रुद्ररूंपेभ्यः ॥१।। अथ अघोरेभ्य भक्नाभीष्टदानानुकलतया शान्तेभ्य सात्त्विकेभ्य, राजसत्वात् उग्रेभ्य, तामसत्वात् वोरेभ्योऽपि घोरतरेभ्य, हे शर्व परमेश्वर. ते त्वदीयेभ्य अशेभ्य सर्वेभ्य रुद्ररूपेभ्य सर्वत मर्वप्रकार शिरसा वाचा मनसा सर्वेषु देशेष कालेष च नम अस्तु ।। 1. Now, O Sarva, 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 Aghoraśıva or Daksmāmūrti. Rudra is the Supreme Lord dwelling in all created beings. He is endowed with many forms that are either sāttvika, rajasa or tāmasa called here respectively as aghora, ghora and ghoratara I have preferred the text of the shorter version which is accepted by Bhattabhäskara and Sāyana, slightly departing from the usual practice, because the reading सर्वभ्य: सर्वशर्वभ्य in the longer version appears to be corrupt and not vouched for by any authoritative commentator ]

186 MAHĀNĀRĀYANOPANISAD

विशोऽनुवाक. SECTION TWENTY

तत्पुरुषाय विद्यहे महादेवाय धीमहि। तन्नो रुद्रः प्रचोदर्यात् ॥१।। [For meaning and translation of this stanza see Section One stanza Twenty-three Here this gāyatrī is 1eproduced to worship and meditate upon the eastward face of Mahādeva ]

एकविशोऽनुवाक: SECTION TWENTY-ONE

ईशानः सर्वविद्यानामीश्वरः सर्वभूतानां ब्रह्माधिंपति- र्ब्रह्मणोऽधिंपतिर्ब्रह्मां शिवो में अस्तु सदाज्निवोम् ॥१॥ सर्वविद्याशरीरत्वात् सकलवद्याना प्रेरक, सर्वभूताना ईश्वर नियामक, ब्रह्मण वेदस्य अधिपति पालक अथवा ब्रह्म च अधिपतिश्च अर्थात् सर्वात्मना परिवृढ, ब्रह्मण हिरण्यगर्भस्य पति, ब्रह्मा परमात्मा विश्वाधिक पर वस्तु, मे मदन्ग्रहाय शिव शान्त अस्तु। स एव सदाशिव ओ अह भवामि इति।। सर्वविद्यानाम् of all knowledge ईनान ruler सर्वभृतानाम् of all created bemngs ईश्वर controller ब्रह्माधिपति the preserver of the Vedas ब्रह्मण of HIranyagarbha अधिपति overlord ब्रह्मा (ब्रह्म) the Supreme मे for me शिव benign, peaceful अस्तु be (स he) सदाशिव the ever auspicious one ओम् (is the Supreme denoted by) Pranava.

SECTION TWENTY-TWO 187

1 May the Supreme who is the iuler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hıranyagarbha, be benign to me. I am the Sadā- śiva described thus and denoted by Pranava. [This is the mantra prescribed for the worship and meditation of Mahadeva as ūrdhvavaktra ie, with upturned face The expression sadāśnom stands for sadāśnah om ]

द्वाविशोऽनुवाक. SECTION TWENTY-TWO

नमो हिरण्यबाहवे हिरण्यवर्णाय हिरण्यरूपाय हिरण्य- पतयेऽम्बिकायलय उमापतये पशुपतये नमो नमः ॥१॥ हिरण्यवाहवे हिरण्याभरणालड्कृतहस्ताय अर्थात् हिग्ण्यसवर्णमर्वाङ्गाय, हिरण्यवर्णाय हिरण्यवत् दुर्लभा वर्णा वेदाक्षराणि यस्मादुत्पद्यन्ते तस्मै, हिरण्यरूपाय तेजोमयाय, हिरण्यपतये हितरमगीयानामर्याना स्वामिने अथवा अस्मदीयहिरण्यादिदुलभवस्तूना पालकाय, अम्बिकाया जगन्मातु भर्त्रे, उमाया व्रह्मविद्यात्मकशरीराया स्वामिने, पशुपतये आव्रह्मस्तम्बपर्यन्ताना पशूना नायकाय महादेवाय पुन पुन नम अस्तु ।। 1. Salutations again and again to Hıranya- bāhu, Hıranyavarna, Hıranyarūpa, Hıranyapatı, Ambıkāpatı, Umāpatı, Paśupatı. [This is again another mantra employed in the worship and meditation of Mahadeva and for salutation to Hım It contains seven epithets of Siva Each one of them is tradı-

188 MAHĀNĀRĀYANOPANISAD

tionally explained in the following order of occurience in the foimula 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 consoit of Ambıkā, the Mother of the universe 6 The master of Uma, Brahma- vidya 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 Bhattabhāskara and Sāyana. According to Bhattabhāskara, Paraśaktı when She piojects Herself as the universe, is called Ambika 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 intrinsic value as divine revelation, but also because of the great difficulty in acquiring them after long and exacting service in the preceptor's residence ]

त्रयोविशोनुवाक SECTION TWENTY-THREE

ऋत सत्यं परं ब्रह्म पुरुषं कृष्णपिङ्गलम्। ऊर्ध्वरेतं विरूपाक्षं विश्वरूपाय वै नमो नमंः ।१॥ परं सर्वस्मादुत्कृष्ट ब्रह्म परमार्थवस्तु ऋत सत्य अत्यन्तसत्यम्। तादृश ब्रह्म जगदनु ग्रहाय दक्षिणे महेश्वरभागे कृष्णवर्ण वामे उमाभागे पिड्गलदर्णशच सन् कृष्णपिङ्गलं, योगेन ब्रह्मरन्ध्रे स्वकीयस्य रेतस धृतत्वात् उध्वरेत,

SECTION TWENTY-THREE 189

त्रिनेत्रत्वात् विरूपाक्ष, पुरुष पुरुपरूप च भवति। तस्मै विश्वरूपाय सर्वजग- दात्मकाय एव नमस्कारतति अस्तु।। परम् Supreme ब्रह्म Brahman ऋन सत्यम् the Supreme Truth कृष्णपिङ्गलम् dark blue and reddish brown in hue ऊध्वरेतम् absolutely chaste faaqrern possessing uncommon eyes (three in number) g5q# the person विश्वरूपाय of the universal form (तस्म to Him) वे alone नम नम many salutations 1. Supreme Brahman, the Absolute Reality, has become an androgynous Person in the form of Umāmaheśvara, dark blue and reddish brown in hue, absolutely chaste and possessing uncommon eyes. Salutations to Him alone who is the Soul of the universe or whose form is the universe [This mantra occurs in the shorter version immediately after the Nārāyanānuvāka (Pages 175-191) It is employed for japa when one is prostrating oneself reverently before the Deity whom one worships The translation given above is based upon Sayana who takes rtam as adjectival and satyam as substantival and explans that while the term satyam alone denotes pragmatic truth, when qualified by tam 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 unusually given in the neuter form This fact stresses the identity of the personal and impersonal, conditioned and unconditioned, aspects of the Divine Reality Bhattabhaskara 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

190 MAHĀNĀRĀYANOPANISAD

Further, it describes the Divine Person who is the goal of the ieligious quest The term Rtam is analysed also as - ऋतीयते विश्व अनुगृह्ाति इति ऋतम्-the Compassionate form of the Divine Person who is also Satyam because He is con- ducive to the highest good-सति साधु, मते हितम् The Param Brahma 1s Purusa because He fills and protects all When He takes a body, that body is produced and developed by the paternal and maternal seed represented as krsna and pingala which combination implies also Parasiva and Para- sakti The term urdhvaretam which should be w dhvaretasam 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 Ūrdhvaretas is then the Divine Principle transcending the evolutionary process of creation Sāyana explains that Siva being yogīśvara holds His retas in Brahmarandhra by the power of yoga, and that urdhvaretas is therefore an epithet of Siva ]

चतुर्विशोऽनुवाक. SECTION TWENTY-FOUR

सर्वो वै रुद्रस्तस्मै' रुद्राय नमो अस्तु। पुरुषो वै रुद्रः सन्महो नमो नमः । विश्व भूतं भुवंनं चित्रं बंहुधा जातं जार्यंमानं च यत्। सर्वो ह्येष रुद्रस्तस्मै' रुद्राय़ नमो अस्तु ॥। रुद्र एव सर्व सर्वशरीरान्तर्यामि, तस्मै सर्वात्मकाय रुद्राय प्रह्नीभावं. कुर्म । चिदात्मक य पुरुष प्रतिशरीर विद्यमान. स एव रुद्रमूर्ति सच्छब्द- वाच्य मह, तस्मै महसे तेजसे पुन पुन नमस्कार: अस्तु। विश्वरूपेण

SECTION TWENTY-FOUR 191

भूतरूपेण अर्थात् जीवरूपेण च बहुधा जात जायमान च यत् चित्र भुवन अस्ति तत् एतत् सर्व एष रुद्र. एव, तस्मै रुद्राय नम अस्तु ॥। रुद्र Rudra वै verily सर्व all तस्म to him रुद्राय to Rudra नम salutation अस्तु be पुरुष the Soul वै verily रुद्र Rudra सत् being मह light (तस्मै to him) नम नम again and agan salutation विश्वम् material universe भूतम् created beings बहुधा variously जातम् produced जायमानम् Is being produced च and यत् whatever चित्रम् manIfold भुचनम् world सर्व all एष this रुद्र. Rudia हि indeed तस्मे to Him रुद्राय to Rudra नम 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 mani- foldly and profusely created in the past and in the present in the form of the world, all that is ndeed this Rudra Salutations be to Rudra who is such. [Rudra is descubed as Astamürti pervading the whole universe in the later scriptures This is a mantra saluting Hım in this universal aspect The purpose for which this mantra is employed is the same as that of the immediately preceding ones ]

192 MAHĀNĀRĀYANOPANISAD

पञ्चविशोऽनुवाक SECTION TWENTY-FIVE

कद्रुद्राय प्रचेतसे मीढुष्टमाय तव्यसे। वोचेम शंतम५ हुदे। सर्वोह्येष रुद्रस्तस्मै' रुद्राय नमो अस्तु ॥१॥ प्रचेतसे प्रकृष्टज्ञानयुक्ताय मीढुष्टमाय जगत्पित्रे अथवा कामाना अति- शयेन प्रदात्रे तव्यसे अतिशयशक्तियुक्ताय अथवा स्तोतु योग्याय हृदे हृदिस्थिताय अत एव तद्रूपाय कन्रुद्राय श्लाघनीयस्तोत्रयुक्ताय रुद्राय शन्तम अतिशयेन सुखकर अथवा सुखसाधनतम स्तोत्र वोचेम ब्रूमहे। सर्वोऽपि एष रुद्र। तादृशाय सर्वात्मकाय रुद्राय नम अस्तु ।।

प्रचेतसे to him who is endowed with the highest know- ledge मीदुष्टमाय to him who rains objects desired by the worshippers most excellently aod to him who is more power- ful or worthy of praise a to him who is dwelling in the heart कद्रुद्राय to Rudra who is worthy of praise शन्तमम् confer- ring happiness in the highest degree वोचेम we utter, sing. सर्व all हि indeed एष this रुद्र Rudra तस्म to Him नम saluta- tion 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 know- ledge, who iains 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

SECTION TWENTY-SIX 193

[The term kadrudia is taken to be an adjectival com- pound, kad being derived from the 10ot kath denoting praise. This Mantra is found also at Rgieda I 43 1 wheie Sāyana takes 'kad' as an adverb meaning when (kada) The transla- tion accordingly 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 desnes and who is dwelling in our heait' Midhustama is the superlative form of midhvas, traced to the root Mih to ramn Sayana takes tavyas as a disguise of the word stavya while Bhatta- bhāskara equates it with taviyas the comparative form of tavas strength or power. This mantra serves the same purpose as the previous one ]

षड़िशोऽनुवाक SECTION TWENTY-SIX

यस्य वैकंङ्कृत्यग्निहोत्रहवणी भवति [प्रतिष्ठिताः] प्रत्ये- वास्याहुतयस्तिष्ठन्त्यथो प्रतिष्ठित्यै ।।२।। यस्य अग्निहोत्रिण विकङ्कतीवृक्षनिर्मिना अग्निहोत्रहवनार्था दर्वी भवति अस्य आहुतय [प्रतिष्ठिता प्रक्षिप्ता सत्य ] प्रतितिष्ठन्ति एव फलसाधनत्व- स्वरूपात् न प्रच्यवन्ते। अथो अपि च अस्य यजमानस्य प्रतिष्ठित्यै चित्तशुद्धि- द्वारा तत्त्वजानप्रतिष्ठार्थ सपद्यन्ते ।। यस्य he whose वैकडती of Vikankata (Flacourtia Spida) tree अग्निहोत्रहवणी sacrificial ladle used in the rite known as Agnihotra भवति 1S, अस्य hIs आहुतय oblations [प्रतिष्ठिता having been offered] प्रतितिष्ठन्ति become effective एव certamly. अथो further प्रतिष्ठित्यै for establishment (भवन्ति become). 11

194 MAHĀNĀRĀYANOPANISAD

1. He who has the sacrificial ladle made of Vikankata (Flacourtia Spida) tree for his Agnı- hotra rite offers oblations effective in producing the desired fruit. Further, these oblations contri- bute to establısh (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 speci- men in order to indicate that the entire range of scripture- ordained duties from Agnıhotra 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 ]

सप्तविशोऽनुवाक: SECTION TWENTY-SEVEN

कृणुष्व पाज इति पश्च ।।१।।

[Five mantras commencing with the lemma krnusva pāja are only indicated in the texts by reference to index words They are recited for effecting the destruction of hostile influences. They are from the Tattiriyasamhita I 2 14 Originally they are from the Rgveda IV 4 1-5 Vāmdeva 1s the Rsi, Agni is the deity and bhurik pankti is the metre of this group The extract in full reads as follows:

SECTION TWENTY-EIGHT 195

कृणुष्व पाज: प्रसिंति न पृथ्वीं याहि राजेवामवॉ इभेन। तृष्वीमतु प्रसिति द्रूणानोऽस्तासि विध्य रक्षसस्तपिष्ठः

तव भ्रमास आशुया पतन्त्यनुं स्पृश धृषता शोशुचानः । तपूंष्यग्ने जुह्वां पतङ्गानसंन्दितो वि सृज विष्वगुल्काः।२। प्रति स्पशो विसृज तूणितमो भवा पायुरविशी अस्या अदब्धः। यो नो दूरे अघशं सो यो अन्त्यग्ने माकिष्टे व्यथिराद-

उदंग्ने तिष्ठ प्रत्या तनुष्व न्यमित्रॉ ओषतात्तिग्महेते। धर्षोत् ।।

यो नो अरांति समिधान चक्रे नीचातं धक्ष्यतसं न शुष्कम्।। ऊर्ध्वो भव प्र्ति विध्याध्यस्मदाविष्कृणुष्व दैव्यान्यग्ने। अ्वस्थिरा तनुहि यातुजूनां जामिमजामिं प्रमृणीहि शत्रून् ॥]

अष्टाविशोऽनुवाक. SECTION TWENTY-EIGHT

अदितिर्देवा गन्धर्वा मनुष्या: पितरोऽसुरास्तेषा सर्व भूतानी माता मेदिनी' महती मही सावित्री गायत्री जगत्युर्वी पृथ्वी बहुला विश्वा भूता कंतमा काया सा सत्येत्यमृतेर्ति वासिष्ठः ।१।।

196 MAHĀNĀRĀYANOPANISAD

अदिति अखण्डनीया पृथिवी। देवा गन्धर्वा मनुप्या पितर असुरा इत्येव पञ्च जातिविशेषा अन्येषामपि पृथिवीसभूनाना उपलक्षणभूता अदिते रूपा एव। तेषा सर्वभूताना इय पृथिवी मातृचत् साक्षात् परम्पग्या च पोषयित्री। एवभूता अदिति मेदिनी मेदस्विनी कठिना अथवा स्नेहवती, महती गुणाधिका, मही पूजिता, सावित्री सवितु अन्तर्यामिण सबन्धिनी, गायत्री गातव्या अथवा उपासकाना रक्षित्री, जगती अविच्छेदेन गच्छन्ती जगदाश्रय- भूता, उर्वी अनेकसस्याढया, पृथ्वी विस्तीर्णा, बहुला बह्नर्थयुक्ता, विश्वा सर्वात्मिका, भूता महाभूतात्मिका, कतमा अतिशयेन सुखरूपा काया प्राणिदेह- रूपेण परिणता, सा प्रसिद्धा, सत्या अविपर्यस्तस्वभावा व्यवहारदशाया बाधारहिता इति हेतो अमृता आपेक्षिकनित्या इति वसिष्ठ मन्त्रद्रष्टा आहु॥ अदिति Aditi देवा gods गन्धर्वा celestial minstrels मनुष्या men पितर departed ancestois असुरा demons तेषाम् their सर्व- भूतानाम् of all the creatures माता mother, protector मदिनी 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 unI- versal भूता comprising of the primary element कतमा exceed- ingly blissful काया transformed into the bodies of creatuies सा illustrious सत्या enduring इति hence अमृता (relatively) endless इति thus वसिष्ठ the sage Vasistha (declared) 1. The sage Vasistha declared that Adıti 1s the Mother and protector of gods, of celestial minstrels, of men, of departed ancestors, of demons and others; that she is possessed of hard- ness or cohesiveness, that she is excellent and

SECTION TWENTY-NINE 197

honoured, that she belongs to the Divine Spirit, that she is fit to be praised, contingent and sup- porting 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, transformed into the bodies of creatures, illustrious, enduring and hence im- mortal.

[While the word Bhūmi denotes the earth, heie the term Aditı refers to the deity embodied by it This passage is a praise of the Supreme as the Deity of the Earth The word Aditı is derived from the root af 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 mahatã in the place of mahati is not admitted by Bhattabhāskara and Sāyana For a similar eulogy of Adıtı see Rgveda I 89 10 ]

एकोनत्रिशोऽनुवाक: SECTION TWENTY-NINE

आपो वा इद: सर्व विश्वा भूतान्यापः प्राणा वा आप: पशव आपोऽन्नमापोऽमृतमापः सम्राडापो' विराडापः स्वराडापश्छन्दाः स्यापो ज्योती: ष्यापो यजूः ष्यापः सत्य- माप: सर्वी देवता आपो भूर्भुवः सुवराप ओम् ।।१॥

198 MAHĀNĀRĀYANOPANISAD

इदं सर्व दृश्यमान जगत् आप एव। विश्वानि भूतानि प्राणिशरीराणि अपि जलाधीनत्वात् रेत कार्यत्वाद्वा आप एव। शरीरवर्तिन प्राणा अपि जलविरहे प्राणविच्छेददर्शनात् आप एव। पशव अपि जलाधीनप्राणत्वात् आप. एव। व्रीहियवादिकं अन्नमपि उदकमूलकमेव। देवोपजीव्य अमृत अपि जलपरिणामेन भवति। सम्राट् सूत्रात्मा हिरण्यगर्भ, विराट् ब्रह्माण्डदेह पुरुष, स्वराट् अव्याकृताभिमानी ईश्वर गायत्र्यादीनि छन्दासि आदित्यादीनि ज्योतीषि अनियताक्षरमन्त्ररूपाणि यजूषि यथाभूताभिधानरूप सत्य इन्द्रादय सर्वे देवा भूर्भुव सुवरिति त्रयो लोका एवमादय सर्वेऽपि पदार्था आप एव इति स्तूयन्ते। अपा मूलकारण प्रणवप्रतिपद्य द्रह्मैव ।। 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. Samrāt is water. Vırāt is water Svarät is water. The metres are water. The luminaries are water. Vedic formulas are water. Truth is water. All deities are water. The three worlds denoted by Bhūh, Bhuvah and Suvah 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 sup- plicated to avert dryness and to cause rain Bhattabhāskara transposes annam, and amrtam and omıts yajūmsı He inter- prets Samrat as perpetually shining, Virāt as manifoldly shining and Svarāt as self-luminous ]

SECTION THIRTY 199

त्रिशोऽनुवाक. SECTION THIRTY

आपः पुनन्तु पृथिवीं पृथिवी पृता पुनातु माम् । पुनन्तु ब्रह्मणस्पतिर्ब्रह्मंपूता पुनातु माम् ॥१।। यदुच्छिष्टमभोज्यं यद्वां डुश्चरिंतं मम। सर्व पुनन्तु मामापोडसतां च प्रतिग्रह: स्वाहा ॥२। आप पृथ्व्यशबहुल स्थूलशरीर शोधयन्तु। सा च पृथिवी अन्भि पूता सती मा लिगशरीरोपाधिक जीव तद्गतमालिन्यनिरासनेन पुनातु। ब्रह्मण- स्पति चतुर्मुखस्य वेदस्य वा पति परमात्मा मा पुनातु। अथवा एना आप वेदस्य प्रतिपादक आचार्य पुनन्तु । ब्रह्मपूता परमान्मना शोधिता आप मा पुनन्तु। अथवा आचार्योपदिष्ट स्वयपूत सत् ब्रह्म वेद मा पुनातु । यत् मम सबन्धि अप्रायत्यकरण अन्यभुक्तावशिष्टस्वीकारादि उच्छिष्ट अभोज्य केश- कीटादिदुष्टान्नभोजन यद्वा अन्यदपि शास्त्रप्रतिपिद्ध पापमस्ति तत्सर्वं असता ध्मरहिताना प्रततिग्रह मा च आप पुनन्तु। तदर्थ इदमुदक मयि सुहुतमस्तु ॥। आप water पृथिवीम् earth, the physical body predomin- antly composed of earth पुनन्तु may cleanse, may purify पूता purified पृथिवी earth माम् me पुनातु may purify ब्रह्मणस्पति 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 dis- approved people प्रतिग्रहम् acceptance of gift माम् me च and आप water पुनन्तु may purify स्वाहा Hail

200 MAHĀNĀRĀYANOPANISAD

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! [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 instruc- tion, and practise reflection and contemplation upon the final teachings of the Vedas with my mind and body cleansed of all impurities 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 per- petually 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

SECTION THIRTY-ONE 201

arbitrarily the plural verb to be singular in sense or by taking the nominative to be accusative le, ब्रह्मण पति मा पुनातु or आप ब्रह्मण पति पुनन्तु In the first case Brahmanah patth is the Loid 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 preceptoi 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 Scrupu- lous avoidance of offences against the accepted code of religious conduct is possible only for the thought- ful 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 woiship In peril one may be compelled to take unclean food The man behind the gift exerts an influ- ence over the enjoyer of it often in an invisible manner Hence religious people who insist in right living do not wel- come 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 मन्युश्र मन्युपतयश्र मन्युकृतेभ्यः । पापेभ्यो रक्षन्ताम्। यदह्वा पापमकार्षम्। मनसा वाचा हस्ता- भ्याम्। पद्धयामुदरेण शिश्ा। अहस्तदवलुम्पतु।.

202 MAHANĀRĀYANOPANISAD

यत्किश्च दुरितं मरयि। इदमहं माममृतयोनौ। सत्ये ज्योतिषि जुहोंमि स्वाहा ॥१॥ अग्निश्च मन्युश्च मन्युपतयश्च देवा मा मन्युकृतेभ्य पापेभ्य रक्षन्ताम्। अह्हा अतिकान्ते अहनि यत् पाप मनसा प्रतिषिद्धचिन्तनादिभि वाचा प्रति- षिद्धोच्चारणादिभि हस्ताभ्या निष्फलक्रियादिभि पद्धया अनाक्रमितव्यक्रम- णादिभि उदरेण अभोज्यभोजनेन शिग्नेन अगम्यागमनेन च कृतवानस्मि तत् सर्व अह अहरभिमानी देव अवलुम्पतु नाशयतु। प्राग्जन्मनि सन्चित अनिर्ज्ञातसाधन कृत करिष्यमाण च अन्यदपि यत्किचित् दुरित पाप मयि तिष्ठति इद पापजात मा तस्य कर्तार च लिगशरीररूप अमृतयोनौ अमृत- कारणे अथवा मरणरहिते जगत्कारणे स्वयप्रकाशे सत्ये जुहोमि प्रक्षिपामि । अनेन होमेन पापजात भस्मीकरोमि ।। अग्नि Fire च and मन्यु Anger, longing fervour च and मन्युपतय. the guardians of manyu च and मा me मन्यु कृतेभ्य caused by manyu पापेभ्य from sins रक्षन्ताम् guard अह्हा during this day यत् what पापम् sin मनसा by mind वाचा by speech हस्ताभ्याम् by hands पद्धचाम् by feet उदरेण by stomach शिश्ना (शिश्नेन) by the procreative organ अकार्षम् I have done तत् that अह Day अवलुम्पतु may efface completely. किच further यत् whatsoever हुरितम् sin मयि in me इदम् this माम् me अहम् I अमृतयोनौ in the cause of Immortality ज्योतिपि 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,

SECTION THIRTY-ONE 203

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!

[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 सर्वप्रवृत्तिनिवृत्तिहेतुः -as Bhattabhāskara 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 per- petrated 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 proper and approved way. All day-dreamings

204 MAHĀNĀRĀYANOPANISAD

based on personal hurts and satisfaction are therefore to be shunned as sin and repented for Sins are committed by words in the shape of lying, swearing, tattling, disparaging and bantering Armless and hurtful activities are consciously or unconsciously performed by the hand The feet are res- ponsible 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 procreative 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 pione to all these weaknesses As a preven- tive and cure for these foibles the aspirant during his evening devotions 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 repeti- tion of this process finally burns away all the dross in hım and makes him pure and divine That is the purpose of this and sımilar other mantras recited in this context ]

द्वात्रिशोऽनुवाक: SECTION THIRTY-TWO

सूर्यश्र मा मन्युश्र मन्युपतयश्र मन्युकृतेभ्यः। पापेभ्यों रक्षन्ताम्। यद्रात्रिया पार्पमकार्षम्। मनसा वाचा हस्ता- भ्याम्। पद्धयामुदरेण शिश्ना। रात्रिस्तदवलुम्पतु। यत्किश्व्वं दुरितं मयि। इदमहं माममृतयोनौ। सूर्ये ज्योतिषि जुहोंमि स्वाहा ॥१॥।

SECTION THIRTY-TWO 205

उपकान्तस्य अह् अधिपति सूर्यश्च मन्युश्च मन्युपतयश्च देवा मा मन्युकृतेभ्य पापेभ्य रक्षन्ताम् । रात्र्या यत् पाप मनसा प्रतिपिद्धचिन्त- नादिभि वाचा प्रतिपिद्धोच्चारणादिभि हम्ताभ्या निप्फलक्रियादिभि पन्द्रया अनाक्रमितव्यक्रमणादिभि उदरेण अभोज्यभोजनेन शिश्नेन अगम्या- गमनेन च कृतवानस्मि तत् सर्व रात्रि रात्र्यभिमानी देव अवलुम्पनु नाशयतु। प्राग्जन्मनि सचित अनिर्ज्ञातसाधन कृन करिप्यमाण च अन्यदपि यत् किचित् दुरित पाप मयि तिष्ठनि इद पाप मा तस्य कर्तार च लिगशरीररूप अमृतयोनौ अमृतकारणे अथवा मरणरहिते जगत्कारणे स्वयप्रकाशे सूर्योपाधिके ज्योतिषि जुहोमि प्रक्षिपामि, अनेन होमन पापजात भस्मीकरोमि ।। 1 May the Sun, Anger and the Guardians of anger guard me from the sins resulting from anger May the Night efface completely whatever sın 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 des- cribed in the previous two mantras The only difference is that this is employed during the performance of the morning twilight devotion of the twice-born Tradıtionally sūrya 1s here interpreted as the Supreme represented by the sun Even the word rätn is interpreted to denote the Supreme Being-ra means to give and trar means to protect, that is to say, the protector of the universe who confers the Puru-

206 MAHĀNĀRĀYANOPANISAD

sārthas to the devotees This Section varies from the pre- vious one only by the substitution of two words -sūrya and râtrı ]

त्रयस्त्रिशोऽनुवाक: SECTION THIRTY-THREE

ओमित्येकाक्षरं ब्रह्म । अग्निर्देवता ब्रह्म इत्यार्षम् । गायत्रं छन्दं परमात्मे सरूपम्। सायुज्यं विनियोगम्

ओमिति यत् एकाक्षर अस्ति तत् ब्रह्म। तस्य देवता अग्नि । आर्षमपि ब्रह्म इति। गायत्री छन्द। परमात्मलक्षणे सरूपे मर्वात्मके सायुज्ये अर्थात् परब्रह्मप्राप्तौ विनियोग। ओम् the syllable 'Om' इति thus एकाक्षरम् single utterance ब्रह्म Brahman, देवता Deity अग्नि Agni, ब्रह्म Brahman इति thus आर्षम् Rsi, seer, गायत्रम् (गायत्री) gayatri छन्दम् (छन्द.) metre, परमात्मम् (परमात्मा) relating to Paramatman सरूपम् having the from of the whole universe सायुज्यम् union विनियोगम् use. 1. The one syllable 'Om' is Brahman. Agnı ıs its Deity. Its Rsi also is Brahman. Its metre is gāyatrI. Its use is for the union with Paramātman who exists as the manifold universe. [This passage is not noticed by Bhattabhāskara and Sāyana and has the appearance of an intrusion. Its gram- matical deformity is redeemed by supplying the necessary case ending conjecturally The purpose of the passage is to

SECTION THIRTY-FOUR 207

inform us that the very form of the syllable 'Om' is Brahman, that what is denoted by it is also Brahman here named as Agnı, that its Rsi is Brahman, that its metre is gāyatrī, and that its use s to aid an aspirant to realize his union with the Supreme ]

चतुस्त्रिशोऽनुवाक: SECTION THIRTY-FOUR

आयांतु वरंदा देवी अक्षरं' ब्रह्म संमितम्। गायत्री छन्दसां मातेदं ब्रह्म जुषस्व नः ॥१॥ वरणीयाना अर्थाना दात्री गायत्री छन्दोभिमानिनी देवता अक्षर विनाश- रहित समित वेदान्तप्रमाणेन सम्यक् निश्चित ब्रह्मतत्त्व अस्मान् बोधयितु आगच्छतु। छन्दसा माता गायत्री न अस्मान् इद ब्रह्मतत्त्व जुषस्व उपदिशतु। अथवा, चरदा गायत्रीदेवी आगच्छतु। हे देवि, आगत्य छन्दसा उष्णिगादीना माता त्व अस्मदीय इद क्षररहित ब्रह्मसकाश गायत्रीछन्दस्क ब्रह्म सेवस्व ।। वरदा boon-conferring देवी divine अक्षरम् imperishable समितम् determined by Vedanta ब्रह्म Brahman आयातु may come. छन्दसाम् of metres माता Mother, source गयत्री gayatri न 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 Vedānta. May gāyatrī, the mother of metres, favour us with the Supreme just mentioned.

208 MAHĀNĀRĀYANOPANISAD

[This is the Gayatri invocation used in the twilight devotions The instruction on the Supreme (Brahmopadesa) is mainly conveyed through pianava and gāyatrī Here, therefore, a prayer is addressed to Gayatri, the Deity denoted by the verse, requesting her to visit the devotee and favour him with the intuition of the Supieme Brahman-the last word of the Vedas and the final purpose of religious ughteous- ness taught in it We ncte as part of the Vedic faith inspired by the Kenopanisad that Brahmavidya is acquned 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 fai as the gāyatrī text itself uses the first person plural as the object Further both Bhattabhāskara and Sāyana have accepted the plural reading To meet the trend of advaitic interpretation, Sayana takes jusasva in the sense of josayatu The alteinative inter- pretation which is given in the Sanskrit Paraphiase represents Bhattabhaskara and in English it would iead -May the boon-giving Deity of Gayatrī come to us O Devi, mother of metres, deign to accept this prayer of ours in gāyatri metre which is similar to the imperishable Brahman in greatness ]

यदह्नात्कुरुते पापं तदह्नात्प्रतिमुच्यते। यद्रात्रियात्कुरुते पापं तद्रात्रियात्प्रतिमुच्यते। सर्ववर्णे मंहादेवि सन्ध्याविद्ये सरस्वति ॥२॥ हे सर्ववर्णे, हे महादेवि, हे सन्ध्याविद्ये, हे सरस्वति, यदह्नात् यस्मिन्नहनि पाप कुरुते तदह्नात् तस्मिन्नेवाहनि प्रतिमुच्यने शुद्धो भूयात्। यद्रात्रियात् यस्या रात्रौ पाप कुरुते तद्रात्रियात् तस्यामेव रात्रौ शुद्धो भूयात् ।।

SECTION THIRTY-FOUR 209

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 तदह्नात् in the same day प्रतिमुच्यते (प्रतिमुच्य- ताम्) let him be liberated यद्रात्रियात् the nght in which पापम् sin कुरुते does तद्रात्रियात् in the same night प्रतिमुच्यते let hım be liberated 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 com- mits 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 ıs not noticed by Bhattabhāskara and Sāyana The forms ahnāt and rātriyāt must be restored to the usual grammatical forms ahnı and rātryām.]

पञ्चत्रिंशोऽनुवाक: SECTION THIRTY-FIVE

ओजोर्डसि सहोडसि बलमसि भ्राजोऽसि देवानां धामना- मासि विश्वमसि विश्वायुः सर्वमसि सर्वायुरभिभूरों गायत्री- मावाहयामि सावित्रीमावांहयामि सरस्वतीमावांहयामि 12

210 MAHĀNĀRĀYANOPANISAD

छन्दर्षोनावहियामि श्रियमावाहयामि गायत्रिया गायत्री छन्दो विश्वामित्र ऋषिः सविता देवताग्निर्मुखं ब्रह्मा शिरो विष्णुहृदय रुद्रः शिखा पृथिवी योनिः प्राणापानव्यानोदा- नसमाना सप्राणा श्वेतवर्णा सांख्यायनसगोत्रा गायत्री चतुविं- शत्यक्षरा त्रिपदा षट्कुक्षिः पच्चशीर्षोपनयने विनियोग: ॥१। हे गायत्रि त्व ओज बलहेतुभुता अप्टमधातुरूपा असि। सह सहिष्णुत्व धैर्य असि। बल शरीरमामर्थ्य असि। भ्राज दीप्तिरूपा असि। अग्न्यदीना देवाना धाम स्वर्ग इन्द्रादिनाम च असि। विश्व अचेतन सर्वजगद्रपमसि । विश्वायु सर्वेषामन्न अथवा सपूर्णायु स्वरूपा असि। चेतनरूपजगत् सर्वमसि। सर्वेपामायु आयुष हित असि। अभिभू सर्वस्य वैरिण पापस्य नाशहेतु अमि। ओ प्रणवप्रतिपाद्या च असि। तादृशी गायत्री मदीये मनसि आवाहयामि। मावित्री सरस्वती छन्दासि ऋषीश्च श्रिय च सर्व एकगायत्र्या- वाहनेन आत्मनि आवाहयामि। गायत्र्या गायत्री छन्द, विश्वामित्र ऋषि, सविता देवता, अग्नि मुखम्, ब्रह्मा शिर, विष्णु हृदयम्, रुद्र शिखा, पृथिवी योनि, प्राणापानव्यानोदानसमाना सप्राणा, श्वेतवर्णा साख्यायन- गोत्रा गायत्री चतुर्विशत्यक्षरा त्रिपदा षट्कुक्षि पञ्चशीर्षा च। उपनयने विनियोग. ।। 1. O Gäyatri, 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

SECTION THIRTY-FIVE 211

to us. Thou art the Truth denoted by the pranava. I ınvoke Gāyatrī, (into my heart). I ınvoke Sāvıtrī I invoke Sarasvatī. I invoke the metres, the Rsis (and the gods) I invoke the splendour (of all the gods). Of GāyatrĪ the metre is gāyatrī, the Rsı is Visvāmitra and the Deity is Savitr. Fire represents the mouth; the four-faced Brahmā, 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 GayatrI is fair in hue and is of the same family as Paramatman attained by the Sänkhyas-the illumined sages. The deity GāyatrI (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 student- ship [Along with the previous stanza this section is also employed for invoking Gayatri in the heart of the worshipper The Vajasaneyins use this Section for the invocation of Gayatrī ınstead of the verses beginnıng with Āyātu varadā devĩ of the immediately 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 mncidental to his inherited nature as described in the preceding Sections, engender in the mind of the wor-

212 MAHĀNĀRĀYANOPANISAD

shipper the need for invoking the grace of the Supieme in the shape of Gayatri to retrieve his own true divine nature which had been temporauly eclipsed by the life of the world Gravitational flow of water takes place only to a low giound 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 Gayatri 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 notıced by Bhattabhāskara and Sāyana, mn sāvitrīm āvāhayāmi etc used by many worshippers according to their tiadition. The earlier pait up to abhibhūrom is quoted from Tauttuya- brāhmaņa 2. 4 3. 2, where it is given as a eulogy of Gāyatrī Sāyana takes yu in the sarvayu as food in the commentary on the Taittu iyabrahmana passage It has been alieady noted that Gayatri is also known as Savitrī and Sarasvati The Supreme Being as the indweller and impeller of all Creation 1s known as Savitr and hence the passage in praise of Him 1s called Sāvitrī The Vedas are represented as a lake oi saras which gives the waters of life and hence Gayatri, as the essence of the Vedas, is called Sarasvati These two terms magnify Gayatrī as the object of worship Tradıtıonally Gayatrī is the name given to That Deity in the forenoon, Savitri in the midday and Sarasvati in the evening Gayatrī is explained as that which protects the person who chants it (gayantam trayate) from the various sıns The epithet Savitri is given because it represents Savitr, who illumines the creation; and Sarasvati because in that aspect it expresses the world in the shape of speech. These

SECTION THIRTY-FIVE 213

three are also represented as Brahma, Rudra and Visnu as well as red, white and black Whatever may be the details of worship, the Supreme is worshipped through the gāyatıi To this effect the Smrti-s cite the following authority नभिन्ना प्रतिपद्येत गायत्री ब्रह्मणा सह। सोऽहमस्मीत्युपासीत विधिना येनकेनचित् ॥ गयत्री चिन्तयेद्यस्तु हृत्पझ्मे समुपस्थिताम् । धर्माधर्मविनिर्मुक्त स याति परमा गतिम् ।। The principal part of this devotion consists in the meditation of Gayatri in the orb of the sun visualised in one's own heart as non-different from Paramatman The ritualistic details are secondary The Mahabharata states that during the Kuruk- setra 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 Gayatri is further extended by identifying it with other items given below that Being the essence of all mantras, gayatrī embodies in it mystically all the metres, all the Rsis, all the gods as well as their splendour So by the invocation of Gäyatrī all these are invoked within oneself No mantra is fit for employment in religious acts unless the metre, the deity and the seer are also remembered So gāyatrī, Viśvā- mitra and Savitr are next mentioned Then the formula of gāyatrī is personified 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 dis- solution (or what is placed at the top of all) The earth is the Yoni ie the source, and the winds, the breath Farness in hue is indicative of the highest purity. The knowledge of family is necessary to assess the greatness of an individual

214 MAHĀNĀRĀYANOPANISAD

and so it is stated that Gayatri is of the same Gotra as Brah- man. (साख्य. ईयते ज्ञानिभि प्राप्यते इति साख्यायन. सन्मात्र 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 Gayatrī like a sheath, five heads consisting of four Vedas and Itihāsa 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 । ओ५सुवः । ओं महः । ओं जनः । ओं तपः । ओ५ सत्यम्। ओं तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि। धियो यो नः प्रचोदयात्। ओमापो ज्योती रसोडमृत ब्रह्म भूर्भुवः सुवरोम् ॥२। भवन्ति अस्मिन्निति भू। शीतोष्णवृष्टयु दकतेजासि अमुष्मात् भवन्ति इति भुव। सुष्ठु व्याप्यते सुकृतिभि इति सुव । महत्त्वात् मह । कल्पान्ते प्रलीना प्राणिन तत्र प्रथम जायन्ते इति जन.। सनत्कुमारादि- योगीन्द्रै तस्मिन् तप तप्यते इति तप। सत्यव्रताना स्थानभूतत्वात् सत्यम्। इत्येते सप्तलोका सतव्याहृतिप्रतिपाद्या प्रजाना स्थित्याद्यर्थ सप्तव्याहृतीना व्यवहरणात् आदौ प्रजापतिना सृष्टा। व्याहृतीना परमात्मन पर्यायवाचकत्वख्यापनाय व्याहृतिप्रतिपाद्यलोकाना प्रणवप्रतिपाद्यब्रह्मस्वरूपत्व- विवक्षया च प्रणवाना प्रत्येक उच्चारणम् ॥। ओ सर्व प्रेरकस्य अन्तर्यामिण: देवस्य श्रेष्ठ तेज ध्यायेम। य. सविता परमेश्वर अस्मदीया बुद्धिवृत्ती. प्रकर्षेण तत्त्वबोधे प्रेरयतु ।। ओ या पृथिवीगता आप, यच्चादित्यादिक ज्योति, य मधुरादिरस, यत् अमृत, तत्सर्व प्रणवप्रतिपाद्य ब्रह्म। भूरादि- त्रय च प्रणवप्रतिपाद्य ब्रह्म ।।

SECTION THIRTY-FIVE 215

2. Om Earth Om Sky. Om Heaven Om Middle Region. Om Place of Brth. Om Mansion of the Blessed Om Abode of Truth Om may we meditate on the Adorable Light of that Divine Generator who quickens our understandıngs. 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 pranā- yāma Four elements namely, pranava, vyāhrti-s, gāyatrī and gāyatrīsiras 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 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 Maha- vyahrtis. Pranava is added to each of them to point out that each vyährt independently also stands for the Supreme After the seven vyährtis the gayatrīmantra follows them headed by another pranava, which again implies that the Supreme alone is denoted by the gayatrimantra This is succeeded by gāyatrīsiras bracketed by the pranavas in the beginning and the end Gayatri coming in the middle is the fundamental element and the rest are auxiliaries thereof When a person performs the pranāyama and concentrates hs 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

216 MAHĀNĀRĀYANOPANISAD

The metre associated with the seven vyāhrtis are gāyatrī, usnik, anustubh, brhati, pankti, tristubh, and jagati and their deities are Agnı, Vāyu, Sūrya, Brhaspatı, Varuna, Indra and Vıśvadevas respectively. Prajāpatı is then Rsı Gāyatrīśiras 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 Brahmā, Agni and Vāyu are the deities It has been mentioned on p 39 that the gayatri is employed during the performance of japa, homa and dhyāna Until one is purified by the practice of prānayama he is not ready for japa Hence the importance of the formula given here for the practice of prānāyāma The prānāyāma which 1s performed during the twilight devotions differs from the one advocated by Patañjalı for the practice of yoga In the former the retention penod 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 ıs a considerable literature explaining the meanıng of gāyatrī towards which all the great ācāryas have made then contribu- tion 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 transtendent He is savit because He 1s 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 Hım The devotee meditates upon Hs bharga, light, for the attainment of all the fourfold values of life The term bharga is derived from the root bhrsy meaning to roast or to burn It, therefore, 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

SECTION THIRTY-FIVE 217

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 gāyatrī is this According to the Vedas, thought and activity 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 towaids the peiformance of religious duty, selfless devotion to God and the highest illumination Two ancient authorities have paraphrased the ideas contained in the gäyatri by the following verses - यो देव सवितास्माक धियो धर्मादिगोचरा । प्रेरयेत्तस्य यद् भर्गस्तद्वरेण्यम्पास्महे ॥ १॥ यद्ब्रह्म नित्य हृदि सन्निविष्ट मा प्रेरयत्तिष्ठति न सुबुद्धी। भर्गस्तदाख्य भजनीयमेनन् ध्यायाम नित्य रविमण्डलस्थम् ॥२ ॥ For the explanation of gayatrīsiras see note on Section XV, stanza 2 The shorter version gives two alternative formulas for pranayama (1) ओ भूर्भुव सुवर्महर्जनस्तप सन्य तद्ब्रह्म तदाप आपो ज्योती रसोडमृत ब्रह्म भूर्भुव सुवरोम् । (2) ओ तद्ब्रह्म। ओं तद्वायु । ओ तदात्मा । ओ तत्सत्यम् । ओ तत्सर्वम् । ओ तत्पुरोनम. ॥ The first one differs from the gāyatrīsiras only by the prefixing of pranava and vyāhrtıs and by substituting Sāvitrī for tat brahma The second one will be explained later in the longer version ]

218 MAHĀNĀRĀYANOPANISAD

षट्त्रिशोऽनुवाक: SECTION THIRTY-SIX

उत्तमे शिखरे देवि [जाते] भूम्यां पर्वतमूर्ध नि। ब्राह्मणेभ्योऽभ्यनुज्ञाता गच्छ देवि यथासुखम् ।।१।। हे देवि गायत्रि, त्वदुपासकेभ्य ब्राह्मणेभ्य अनुज्ञान अभिव्याप्य अथवा तै अनुज्ञाता सती पुनरपि तेषा समीपमागन्तु प्रतीक्षमाणा यथासुख यत्र गताया भवत्या सुख भवति हे देवि, तत्र उत्तमे पुण्यतमे शिखरे महामेरौ भूमौ अन्यत्र पर्वतभूर्धनि उच्छृतप्रदेशे वा गच्छ, गत्वा तत्र तिष्ठ ।। हे देचि O Goddess ब्राह्मगभ्य for the sake of brahmanas अनुज्ञाता until they remember उत्तमे in the highest, holiest शिखरे on the peak भूम्याम् on the earth पर्वतमूर्धनि on the mountain हे देवि O shining One यथासुखम् at pleasure गच्छ 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 bräh- manas remember Thee again.

[This stanza and the succeeding one are repeated at the close of twilight devotions for the dısmissal of Gayatri The longer version reads jäte in the place of devi According to Sayana the abode of Gayatri from where she is summoned is on the highest peak of the mountain called Meru on the earth Whereas Bhattabhāskara appears to understand the various epithets in the first line as places where Gayatri is at liberty to be until She is summoned further ]

SECTION THIRTY-SIX 219

स्तुतो मया वरदा वेदमाता प्रचोदयन्ती पवने द्विजाता। आयु: पृथिव्यां द्रविणं ब्रह्मवर्चसं मह्यं दत्वा प्रजातुं ब्रह्मलोकम् ॥ मया स्तुता वरदा वाञ्छितार्थदात्री पवने अर्थात् मारुत इव प्रचोदयन्ती अन्तर्यामिरूपेण प्राणिना प्रेरयित्री दिजाता सूर्यमण्डलब्रह्मलोकयो प्रादुर्भूता वेदमाता चतुर्णा वेदाना जननी मह्य पृथिव्या विद्यमानाय आयु दीर्घजीवन द्रविण ब्रह्मवर्चस च दत्वा प्रजातु अर्थात् प्रकर्षेण जात ब्रह्मलोक 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 मह्मम् to meपृथिव्याम् on the earth आयु long life द्रविणम् wealth ब्रह्मवचसम् power of Vedic learning दत्वा having given प्रजातुम् (प्रजातम्) excellently produced ब्रह्मलोकम 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 excellenty produced world of Brahman having conferred on me, here on the earth, long life, wealth and power of Vedic learning. [Sāyana and Bhattabhāskara have not noticed this verse here It is believed that the residence of Gayatri is both Brahmaloka and the orb of the sun as suggested by the word dvyātā The passage, however, directly indicates Brahmaloka as the place to which Gayatrīdevi returns The words pavane and prajatum appear to be solecistic and offer difficulty of construction which is overcome by substituting a suitable

220 MAHĀNĀRĀYANOPANISAD

sense under the sanction of Vedic license The Atharvaveda XIX 71 1 gives the uncorrupt form of the mantia as follows

स्तुता मयां वरदा वेदमाता प्रचोदयान्तां पावमानी द्विजानांम्। आयुः प्राणं प्रजां पशु कीति द्रविणं ब्रह्मवर्चसं महयां दत्वा व्रजत ब्रह्मलोकम् ॥ This is blemishless Pavamana is the Indwelling Divine Spirit Gayatrī extols His glory, further Gayatii 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 everyone including himself 'May Gayatrī, 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 spiritualıty After giving these, may Gāyatrī go back to the Supreme Brahman from whom She arose ']

सप्तत्रिशोऽनुवाक. SECTION THIRTY-SEVEN

वृणि: सूर्य आदित्यो न प्रभा वात्य्क्षरम् । मधुं क्षरन्ति तद्रसम्। सत्यं वै तद्रसमापो ज्योती रसोडमृतं ब्रह्म भूर्भुवः सुवरोम् ।।१।।

SECTION THIRTY-SEVEN 221

घृणि दीप्तिमान् सूर्य जगत्प्रसवहेतु अक्षर क्षरणहित नित्य भगवान् आदित्य प्रभान स्वकीयप्रकाश इव वाति लोकोपकारार्थ गगनमार्गेण गच्छति। तद्रस आदित्यजन्य उदक मधुर क्षरन्ति प्रवहति। म एव मत्य 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 substitute foi the upāsana mentioned on pages 207 to 218 One may perform japa of it if he is incapable of performing 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 ]

अष्टत्रिशोऽनुवाक. SECTION THIRTY-EIGHT

ब्रह्ममेतु माम्। मधुमेतु माम्। ब्रह्ममेव मधुमेतु माम्। यास्ते सोम प्रजा वत्सोऽभि सो अहम्। दुःष्वप्नहन दुरुष्षह। यास्ते सोम प्राणार स्ताञ्जुंहोमि ॥१॥ पर ब्रह्मतत्त्व मा एतु। परमानन्दलक्षणत्वात् परमात्मरूप मधु मां प्राप्नोतु । ब्रह्ममेव मधु अर्थात् अखण्डैकरस आनन्दरूप वस्तु मा प्राप्तोतु मह्यमात्मानमाविष्करोतु। हे सोम उमया ब्रह्मविद्यया सह वर्तमान परमात्मन्,

222 MAHĀNĀRĀYANOPANISAD

ते या प्रजा सन्ति ता अभि अर्थात् अभिलक्ष्य तासा मध्ये स अह वत्स बाल बालवत् त्वदीयकरुणायोग्य। हे दु स्वप्नहन् ससाररूपस्य दु स्वप्नस्य घातक हे परमेश्वर दुरुष्षह दुख उत्कर्षेण विनाशय । हे सोम परमात्मन्, ने त्वदीया या प्रणवृत्तय मयि सन्ति अर्थात् त्वत्सृष्टा. वागादिप्राणवृत्तय मन च विषयेभ्य परावृत्य ता अह त्वय्येव जुहोमि। ब्रह्मम् (ब्रह्म) the Supreme माम् me एतु reach, receive मधुम् (मधु) the sweet, blissful माम् me एतु reach, receive ब्रह्मम् (ब्रह्म) the Supreme एव alone मधुम् (मधु) the sweet, blissful भाम् me एतु reach, receive हे सोम O Lord ते thy या those प्रजा creatures (ता them) अभि regarding स such अहम् I वत्स child दु स्वप्नहन् O destroyer of the bad dreams दुरुष्षह destory sorrow हे सोम O Lord ते belonging to thee य that which तान् those प्राणान् breaths जुहोमि I offer. 1. May the Supreme reach me. May the Blıssful 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. [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 Paramätman for enlightenment and release from the round of birth and death, for the effecting of which he makes an oblaton of his senses and energies-hitherto en- grossed in worldly persuits-into the Supreme to whom they

SECTION THIRTY-EIGHT 223

really belong The Trisuparna is prescribed 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 illumination 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 Suparna, for it takes the upasaka to his divine goal Since these passages help one to reach that goal they are here called Suparna Bhatta- bhäskara understands the text slightly differently He splits Brahmametu into Brahma and metu avoiding 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 element to a Vedic word is unacceptable, and so to consider Brahmam as the actual form and not Brahma is not legitimate according to him Again abhi and so taken as two words above is considered as one word by him and therefore abhiso means-Somena arūdhayıtā-one who worships with Soma. The word abhıso also ımplies abhıtah sarvatah sotā isitā-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 Bhattabhāskara reads dussvapnahan durussahā (samjātah), and explains the second word as an adjective meaning one who is not capable of being overpowered (because of divine knowledge) The word Soma is explained by him as Isvara, the Lord, who impells the universe and explains the word Umā in it as Paraśaktı denoted by pranava in part reversed-mã u ]

224 MAHĀNĀRĀYANOPANISAD

त्रिसुंपर्णमर्याचितं ब्राह्मणायं दद्यात्। ब्रह्महत्यां वा एते न्न्ति। ये ब्राह्मणास्त्रिसुंपर्ण पर्ठन्ति। ते सोमं प्राप्तुंवन्ति। आ सहस्रात् पङक्तिं पुनंन्ति। ओम् ॥२।। त्रिसुपर्णमन्त्र अप्रार्थितमेव शिष्याय ब्राह्मणाय दद्यात्। उपदिष्टा. ये ब्राह्मणा सर्वदा त्रिसु पर्णमन्त्र पठन्ति एते ब्रह्महत्या घ्नन्ति वै विनाशयन्त्येव। ते निष्पापा. सन्त सोमयागफल पर देव वा प्रान्नुवन्ति। ते सहस्रपुरुषाया ब्राह्मणपड्क्तौ भुञ्जाना ता सर्वामपि पड्कित शुद्धा कुर्वन्ति। भोजयितव्या पड्क्ति क्षालितसर्वपापा कुर्वन्ति । प्रणवसायुज्य च लभन्ते ।। त्रिसुपर्णम् the Trisuparna अयाचितम् unsolicited ब्राह्मणाय to a brahmana दद्यात् should be imparted ये those व्राह्मणा brahmanas त्रिसुपणम् the Trisuparna पठन्ति repeat एते these ब्रह्महत्याम् brahminicide घ्नन्ति destory वै indeed ते they सोमम् (the result of) Soma sacrifice प्राप्नुवन्ति attain आसहस्त्रात् upto one thousand पङक्तिम् the row पुनन्ति purify ओम् Om. 2 One may impart Trısuparna to a brāh- mana unsolicited. Those brähmanas who recite Trısuparna indeed destroy even the sın of brāhmini- cide. 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 1.e. the Deity of this mantra. [This passage glorifies the Trisuparna mantra in eulogis- tic language. Like the word saptarsı each unit of the Trisu- parna is also called by the same name. Knowledge is imparted to a disciple generally on request But this mantra may be

SECTION THIRTY-NINE 225

given to any brahmana whom one encounters without his asking for it Even such grave sıns lıke Brahmahatyā aie expiated by its iepetition and it will confer the fruit of the Somayaga It is a custom in India to feed non-possessing brähmanas who minister to the religious needs of the com- munity 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 also that the brahmanas entertained must be smnless 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 peisons The purpose of this eulogy here is to draw attention to the great- ness of Trisuparna which calls away man from the path of worldliness 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 Bhattabhāskara explamns it by sayıng that the person mentioned here attains union with Brahman denoted by pranava, while Sāyana states that pranava here implies that the deity of Trisuparna is the Paramātman denoted by pranava ]

एकोनचत्वारिशोऽनुवाक. SECTION THIRTY-NINE

ब्रह्म मेधया। मधुं मेधया। ब्रह्ममेव मधु मेधया ॥१॥। अद्यानो' देव सवितः प्रजावंत्सावीः सौभंगम्। परा दुःष्वप्नियए सुव ॥२। 13

4 226 MAHĀNĀRĀYANOPANISAD

विश्वानि देव सवितर्दुरितानि परांसुव। य्द्द्रं तन्म आसुव।। मधुवातां ऋतायते मधुक्षरन्ति सिन्धवः । माध्वीर्नः सन्त्वोबंधीः । मधु नक्तमुतोषसि मधुमत्पार्थिव रजः । मधुद्यौरस्तु नः पिता।। मधुमान्नो वनस्पतिर्मधुमा अस्तु सूर्यः । माध्वीर्गावो' भवन्तु नः ॥ पूर्वोक्त जगत्कारण ब्रह्म प्रकारान्तरेण ब्रह्मरूपमेव मधु च मेधया गुरूपदिष्टमहावाक्यनदर्थधारणशक्त्या प्राप्यते जायते वा । तादृशी मेधा- मुद्दिश्य एपा प्रार्थना ॥ १॥ हे सवित सर्वस्यानज्ञातर देव अद्य अस्मिन्नहनि न अस्माक विद्यार्थिना प्रजावत् शिप्यप्रशिष्यादि प्रजोपेत सौभग आचार्यकरूप सौभाग्य अथवा सुश्रीकत्व सावी अनुजानीहि प्रेग्य। दुष्वप्निय दुप्टस्वप्नसदृश द्वेतप्रतिभास परासु निराकुरु नाशय ।। २ ॥ हे सवित देव, ज्ञानप्रतिबन्धकानि विश्वानि दुरितानि सर्वाणि पापानि परासुव निराकुरु। यत् भद्र असभावनाविपरीत- भावनादिरहितत्वात् मगलरूप ब्रह्मज्ञानमस्ति तत् मे मह्य उपासकाय आसुव साकल्येन प्रयच्छ ३॥ ऋतायते ऋत पर ब्रह्म तदिच्छते मह्य वायव मधु सुख यथा भवति तथा वान्तु। सिन्धव नद्य मधु आरोग्यकरमुदकं क्षरन्ति सम्पादयन्तु । ओषधय अपि अस्माक माध्व्य पथ्यरूपा सन्तु ॥४॥ विद्यार्थिनामस्माक नक्त रात्रौ उपसि प्रभाते च मधु कालकृत सुख अस्तु। पार्थिव रज मधुमत् सौख्ययुक्त अस्तु। पितृसदृशी द्यौ अपि अतिवृष्टयादिप्रातिकूल्यरहिततया मधु अस्तु ॥। ५॥ वनस्पतिः फलवृक्ष न अस्मान् प्रति मधुमान् मधुर- फलोपेत जीवनहेतु अस्तु। सूर्य. अपि योग्यसन्तापप्रकाशदानेन मधुमान् सुखप्रद अस्तु। गाव न अस्मान् प्रति माध्वी मधरक्षीरोपेता भवन्तु ॥ ६॥

SECTION THIRTY-NINE 227

1 ब्रह्म the Supreme मधया through power of intelligence (प्राप्यते is attained) मधु bliss मेधया through power of intel- ligence (प्राप्यते is attained) ब्रह्मम् (ब्रह्म) the Supreme एव alone मधु bliss मेधया through power of intelligence (प्राप्यन 1S attained) 2 हे सवित O creator and impeller देव God अद्या (अद्य) today न for us प्रजावत् possessing progeny सौभगम् prosperity सावी vouchsafe दुस्वप्नियम् (दुस्वप्न्यम्) like a bad dream परासुव turn away. 3 हे सवित O 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. ऋतायते to one desirous of reaching the Supreme Truth वाता. winds मधु sweet, happy (वान्तु let blow) सिन्धव rIveIs मधु sweetly क्षरन्ति (क्षरन्तु) let flow ओषधी (ओषध्य) herbs न for us माध्वी (माध्व्य) sweet सन्तु let be 5 नक्तम् at night उत and उषसि at dawn, during day मधु happiness (अस्तु let be). पार्थिवम् of earth रज particle मधुमत् sweetness-bearing (अस्तु let be) पिता father, paternal दौ heaven न for us मधु sweet अस्तु let be 6 वनस्पति: fruit-bearing tree न for us मधुमान् sweetness-bearing (अस्तु let be). सूर्य the sun मधुमान् sweet- ness-bearing अस्तु let be गाव cows न for us माध्वी (माध्व्य) 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

228 MAHÄNĀR ĀYANOPANISAD

2. O God, O Thou creator, vouchsafe to us today the prosperity consisting of progeny. 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 sweetness day and night Let the particles of the earth be sweetness- bearing. Let heaven, our father, be sweet to us 6 Let the fruitbearing 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 prakarana or context Hence the meaning given above follows The teim medhã 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 medhã is considered as a deity and hymns are sung in her praise, of which the passages extracted just below give some good examples Stanzas 1-2 are from the Vājasaneyisamhita (XXXII 14-15) and the next 5 from the Atharvaveda (VI 108 1-5) -

SECTION THIRTY-NINE 229

यां मेधां देवगणा: पितरश्रोपासंते। तया मामद्य मेध- याग्ने मेधाविनं कुरु स्वाहा ॥१। मेधां मे वरुणो ददातु मेधामग्नि: प्रजापतिः । मेधाभिन्द्रश्रव वायुश्र मेधां धाता दंदातु मे स्वाहा ॥२।। त्वं नो मेधे प्रथमा गोभिरश्वेभिरा गहि। त्वं सूर्यस्य रष्मिभिस्त्वं नो असि यज्ञियां ॥३।। मेधामहं प्रंथमां ब्रह्मण्वतीं ब्रह्मजूतामृषिष्टुताम्। प्रपीतां ब्रह्मचारिभिर्देवानामवसे हुवे ॥४॥ यां मेधामृभवो' विदुर्या मेधामसुरा विदुः। ऋषयो भद्रां मेधां यां विदुस्तां मय्या- वेशयामसि॥५।। यामृषयो भूतकृतो' मेधां मेधाविनो विदुः। तया मामद्य मेधयाग्ने मेधाविनं कृणु ।।६। मेधां सायं मेधां प्रातर्मेधां मध्यन्दिन परि। मेधां सूर्यस्य रश्मिभिर्व- चसावेशयामहे ॥।७॥।

Although the Supreme Truth is described as ineffable 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 sutable environ- ments, Is therefore, recognised here (pages 224-228) with details as it has been done at Taittiriyopanisad 1 4 The worshippers pray -Give us many sons and disciples who will propagate this knowledge Dispel the dream of this ıllusory 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

230 MAHĀNĀRĀYANOPANISAD

consisting of salubrious wind and watei May heibs 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 eaith and the sky, paternal to all, favoui us with suitable conditions of climate and weather May the sun shine favour- ably over us and the tiees give us sustenance through edible fruits -Only in such a happy surrounding propei 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 1asanīya, the word tayate means 'to the institutor of the sacrifice' and parthivam rajah means the earth The Madhumantras occui also in the Taittu iyasamhita IV 2 9 There Sayana interpiets them to suit the Sacrificial context ]

य इमं त्रिसुपर्णमयाचितं ब्राह्मणारय दद्यात्। भ्रूणहत्यां वा एते न्नन्ति। ये ब्राह्मणास्त्रिसुपर्ण पठन्ति। ते सोमं प्राप्तुवन्ति। आ सहस्त्रात्पङक्ति पुर्नन्ति। ओम् ।।७।। [The declaration of the frut of Trisuparna given above is a copy of the same given at the close of the previous Section with only the substitution of 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.]

SECTION FORTY 231

चत्वारिशोजनुवाक. SECTION FORTY

ब्रह्म मेधवा। मधुं मेधवा। ब्रह्ममेव मधुं मेधवा॥१॥ ब्रह्मा देवानी पदवीः कदीनामृषिविप्रा जां महिषो मृगाणाम्। श्येनो गृद्धांणा स्वधितिर्वनाना सोमः पवित्रमत्येंति रेभन्।। ह-सः शुंचिष्द्वसुरन्तरिक्षसद्धोता वेदिषदतिथिर्दुरोणसत्। नृषट्वरसदृतसद्वयोमसदब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत्।। पूर्वोक्त ब्रह्म मेधवा अर्थात् मेधवत्। मध मधवत्। ब्रह्ममच मधु मधवत्।। [This is the third Trisupaina 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 medhava is a disguised form of medhavat 1 e possessing or connected with medha or sacrifice The idea behind the expression is that the Supreme Brahman is attained only by a person in whom the desire for Self- knowledge is generated by the proper performance of pre- scribed duties and sacrifices Thus Brahman is connected with medha (sacrifice) in so far as sacrifices and other sımilar activities help one from a distance for the realisation of Brahman by creating purity of mind and desire for know- ledge. It may be noted that the first Tisuparna prescribes a meditation in the shape of offering oneself into the Supreme as a means of attaining Him The second one stresses the

232 MAHANĀRĀYANOPANISAD

need of knowledge engendered through intelligence developed by scupture. preceptor, and piopei environment. and the third one here emphasises karma or Vedic sacrifice as an aid to the attainment of the Supieme Since the text is exactly similar to the previous one but for the word medhava just explained, the apparatus of interpretation is omitted The second unit is a repetition of Section 12, stanza 4, and the third unit is the repetition of Section 12, stanza 6 Foi the explanation of these two passages vide passun ]

ऋचे त्वां रुचे त्वा समित्स्वन्ति सरितो न धेनाः । अन्त्हृंदा मनसा पूयमानाः। घृतस्य धारा अभिचाक- शीमि।। त्वा भवन्तमुद्विश्य भवदाराधनार्थ ऋचे ऋगुपलक्षितवेदप्राप्त्यर्थ त्वा ऋग्वेदरूपाय तुभ्य अह समित् समिध अग्नौ प्रक्षिपामि। समिद्धे अग्नौ मया अन्तर्हंदा अन्तरङ्गपूर्वक हुता पूयमाना घृतधारा धेना पीयमाना सरितः न इव त्वा प्रति श्रवन्ति। अत अह अभिचाकशीमि अभिमुख्येन दीप्तं करोमि अथवा अनुभवामि ।। त्वा for thee ऋचे for the attamnment of the knowledge contained in the Vedas headed by the Rk त्वा for the रुचे (ऋचे) in the form of Rgveda समित् (समिधम्) fuel (अग्नौ प्रक्षिपामि place in fire) अन्तहंदा from the inmost heart, with purity and sincerity मनसा by the mind (हुता offered as oblation) पूयामाना what is being rendered holy घृतस्य of ghee धारा unbroken currents धेना potable सरित. rivers न like स्रवन्ति flow अभिचाकशीमि I kmdle the lustre 4. I pile fuel in the consecrated fire with a view to acquire the Vedas necessary for Thy

SECTION FORTY 233

worship, meditating on Thee in the form of Regveda 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 immediately succeeding passage aie not found in the shorter version and so the explanatory rendering given here is based upon the commentary ascribed to the untraced author in the Anandaśrama 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 Vedic disguise of rce But at Taıttırīyasamhıtā IV 2 9, the source of it, the form actually found is ruce ]

हिरण्ययो' वेत सो मध्य आसाम्। तस्मिन्त्सुपर्णो मंधुकृत् कुंलायी भजन्नास्ते मधुं देवताभ्यः। तस्यांसते हरयः सप्त तीरे स्वधां दुहाना अमृतस्य धाराम् ।।५।। असा आज्यधाराणा मध्ये तस्मिन् आहवनीये हिरण्मय ज्योतिर्मय वेतस. बहुधन मधुकृत् प्राणिना कर्मानुसारेण सुखदाता कुलायी अन्तर्यामि- रूपेण प्राणिना देहनीडाश्रय त्रिसुपर्ण त्रिसुपर्णप्रतिपाद्य परमात्मा देवताभ्य मधु हविरूप अमृत विभजन् विभज्य ददान सन् आस्ते। तस्य परमात्मन तीरे परिसरप्रदेशे हरय स्मरणमात्रेण पापहरिण अमृतस्य धारा स्वधा तत्तद्देवताभ्य दुहाना सप्त ऋषय आसते।। आसाम् of these मध्ये in the middle तस्मिन् in that हिरण्यय (हिरण्मय ) luminous वेतस (वेदस) profusely rich मधुकृत् gIves

234 MAHĀNĀRĀYANOPANISAD

of bliss कुलायी he who dwells in the nest सुपर्ण the Supieme descubed in Tisuparna देवताभ्य for Gods मधु ambrosia भजन् distributing आस्ते remains तस्य of him तीरे in the proximity हरय destroyeis (of sin) अमृतस्य of nectar धाराम् current स्वधाम् offering दुहाना fully supplying सप्त seven (sages) आसते sit

5 In that Ahavaniya Fire, amidst those currents of clarified butter offered as oblation, abides the profusely rich and splendid Supreme Being who is magnified in the Trisuparna, who dwells in the nest of the bodies of created beings, who confers bliss on creatures according 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 232 and 233 are quoted from Taittiriyasamhita IV 2 9, where Sayana interprets them in a different way Following the anonymous commentary in the Anandāśrama edition I have given the meaning here. The word vetasah in the text is taken as a transformation of the word vedas meaning wealth. The passage gives a celestial picture of the fundamental signi- ficance of all sacrifices in the consecrated fire Physically a burnt offering or sacrifice consists in the oblation of streams of clarified butter into the consecrated fire according to

SECTION FORTY-ONE 235

prescribed rules Here it is stated that the Supieme One 1s present in the centie of the Ahavaniya Fne ieceving the offerings and sharing them with the other Gods In the biahmanas we see statements identifying Yajna with Visnu who is also called Yajñapurusa All the Yajñas are meant to worship the Supreme and the various Gods worshipped in them are but aspects or attributes of the Supieme Being The seven sages repiesent the foremost of worshippers who are constantly engaged in communing with the Supreme by their spritual activities and who are, therefore, capable of purify- ing others ]

य इदं त्रिसुपर्णमयाचितं ब्राह्मणार्य दद्यात्। वीरहत्यां वा एते घ्न्ति। ये ब्राह्मणास्त्रिसुंपर्ण पठन्ति। ते सोमं प्राप्तुंवन्ति। आसहस्त्रात् पङ्क्ति पु्नन्ति। ओम् ।६।। [This declaration of the glory of the third Trisuparna differs from the one on page 230 only ın ıdam for ımām and the phrase virahatja which means slaying a worthy brahmana or an anointed kıng ]

एकचत्वारिशोऽनुवाक: SECTION FORTY-ONE

मेधादेवी जुषमाणा न आगाद्विश्वाची भद्रा सुमनस्यमाना। त्वया जुष्टी जुषमाणा दुरुक्तान्बृहद्ददेम विदथे सुवीरां:

236 MAHĀNĀRĀYANOPANISAD

विश्वाची सर्ववेद्यावगाहनक्षमा भद्रा कल्याणहेतु सुमनस्यमाना सानु- ग्रहमनोयुक्ता जुषमाणा प्रीयमाणा सती मेधादेवी न. अस्मान् आगात् एतु आगच्छतु। हे देवि, त्वदागमनात् पूर्व दुरुक्तान् पुरुपार्धानुपयोगिन दुष्टान् शब्दान् जुषमाणा तत. पर आगतया त्वया जुष्ट. सेविता वय विदथे ज्ञान- प्रकाश सति सुवीरा शोभनपुत्रशिष्यादियुक्ता. सन्त वृहत् सर्ववक्त्रतिशयेन उच्छृत ब्रह्मतत्त्व वदितु शक्ता भूयास्म ।। विश्वाची all-penetrating भद्रा beneficial सुमनस्यमाना favour- ably disposed जुषमाणा delighting (In us) मेधादेवी goddess of intellect न us आगात् may VISIt (त्वदागमनात् पूर्वम् before thy visit) दुरुक्तान् profitless speech जुषमाणा delighting in त्वया by you जुष्टा. blessed विदथ 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 visıt, 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 dsciples. [This stanza and the next one in tristubh metre glorify the deity presiding over the power of intelligence or intellect. The Rgveda-khila IV 8 1-9 are in praise of the deity Medhā and also Atharvaveda VI 108 1-5 quoted on page 229. In the latter context Medhã is praised as the rays of the sun spreading everywhere. Sages like Vasistha have praised this deity and stressed the necessity of propitiating her Accord-

SECTION FORTY-ONE 237

ing to the Rgvidhana IV 96-97 the baby is suckled or fed with pap repeating the śraddha and medha mantras so that he may have these qualities when he grows up to an adult 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, preservation and instruction of the Vedas as well as the proper performance of the acts of worship taught theremn In the Tauttuiyopanisad 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 en- genders 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 recerving and com- municating knowledge of the Supreme Their children and their disciples also become heroic and noble The word vidatha is accepted n the sense of knowledge by Bhatta- bhaskara and in the sense of worship by Sayana The longer version has the readıng nudamānā in the place of jusamānā 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 jusa- māna ]

त्वया जुष्ट ऋषिरभवति देवि त्वया ब्रह्मागतश्रीरुंत त्वया। त्वया जुष्टश्वत्रं विन्दते वसु सा नो जुषस्व द्रविणेन मेधे

238 MAHĀNĀRĀYANOPANISAD

हे देवि त्वया जुष्ट अनुगृहीत पुरुष ऋषि द्रष्टा अथवा मन्त्रद्रष्टा भवति। त्वया जुष्ट. पुरुषः ब्रह्मा ब्राह्मण भवति अथवा ब्रह्मत्व लभते। उत अपि च त्वया जुष्ट आगतश्री प्राप्तसपत् भवति, चित्र विविध वसु धन लभते च। हे मेधे तादृशी त्व द्रविणेन अस्मभ्य देयेन प्रशस्तेन धनन सह न अस्मान् जुपस्व अनुगृहाण ।। हे देवि O goddess त्वया by thee जुष्ट favoured ऋषि a seer भवत becomes त्वया by thee (जुष्ट favoured) ब्रह्म brahmana (भवत becomes) उत further त्वया by thee (जुष्ट favoured) आगतश्री possessing wealth (भवति becomes) त्वया by thee जुष्ट favoured चित्रम् manIfold, attractive वसु wealth विन्दते obtains, सा such मेधे O goddess of Intellect न us द्रविणेन with wealth जुषस्व favour.

2 O goddess of intellect, favoured by thee, one becomes a seer; one becomes a brähmana 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 dravmo na in the place of āravmena has no merit as it would give sense only by taking the word dravma arbitrarily to stand for one who possesses dravma Brahma in the second pāda may mean a brāhmana, Hıranyagarbha or the Supreme ]

SECTION FORTY-TWO 239

ट्विचत्वारिशोऽनुवाक. SECTION FORTY-TWO

मेधां म इन्द्रो ददातु मेधां देवी सरस्वती। मेधां मे अश्विनांवुभावाधत्तां पुष्करस्रजौ ।।१। मे मह्य इन्द्र मेधा ददातु, सरस्वती देवी च । पुप्करन्रजौ मरोजमाला- युक्तौ उभौ अश्विनौ मे मेधा आधत्ता उत्पादयताम् ॥ मे to me इन्द्र Indra मेधाम् intelligence ददातु giant, देवी goddess सरस्वती Sarasvati मेधाम् intelligence (ददातु grant) पुष्करस्रजौ decked with lotus garlands उभौ both अश्विनौ Asvins मे foi me मेधाम् intelligence आधत्ताम् generate 1. May Indra grant me intelligence. May goddess SarasvatI grant me intelligence May the two Aśvins wearing garlands of lotus flowers engender in me intelligence

अप्सरासु च या मेधा गंन्धर्वेषु च यन्मनः । दैवी मेधा सरस्वती सा मां मेधा सुरभिर्जुषता स्वाहा ॥२ । या च मेधा अप्सरस्सु वर्तते, या च गन्धर्वेषु मन मननसामर्थ्यरपेण अथवा धैर्यरूपेण वर्तते, या च सरस्वती वेदशास्त्ररूपा दैवी देवेषु वर्तमाना स्थिता अस्ति, शोभनख्याति. सर्वकामदुघा सा मेधा मा सेवताम् ॥ या that which च and मेधा intelligence असरासु (अप्सरस्सु) in celestial women यत् which मन: mental power or courage च and गन्धवरष in celestial minstrels सरस्वती comprising Vedic

240 MAHĀNĀRĀYANOPANISAD

lore दैवी belonging to Gods मेधा intelligence मुरभि. fragrant सा that मेधा intelligence माम् me जुपताम् 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 Gan- dharvas (celestial minstrels) that intelligence ex- pressed as the divine Vedic lore and that intelli- gence which spreads like fragrance

[These two stanzas form another prayer for the grant of intelligence They are found in the Rgvedakhila IV 8 2-3 in the following form मेधा मे वरुणो राजा मेधा देवी सरस्वती। मेधा मे अश्विनौ देवावाधत्ता पुष्करस्त्रजा ॥ या मेधाप्सरस्सु गन्धर्वेषु च यन्मन.। दैवी या मानुषी मेधा सा मामाविशतादिह।। The word Sarasvatĩ in the second verse is substituted by manusyaja in the shorter version which implies intelligence of men Svāha ending the stanza in the longer version is omitted in the shorter version The reading daivim in the longer veision in the place of daivi is confusing ]

त्रिचत्वारिशोऽनुवाक: SECTION FORTY-THREE

आ मां मेधा सुरभिविश्वरूंपा हिरण्यवर्णा जगती जगम्या। ऊर्जस्वती पयंसा पिन्वमाना सा मीं मेधा सुप्रतीका जुषताम् ।।१।।

SECTION FORTY-THREE 241

मुरभि विश्वरूपा सर्ववस्तुनिरूपणकुशला हिरण्यवर्णा हितरमणीयस्व- भावा अथवा प्रकाशमानाक्षरा जगती सर्वत्र अविच्छेदेन वर्तमाना जगम्या पुरुषार्थकामै प्राप्तु योग्या ऊर्जस्वती सरस्वती पयसा क्षीरादिना मा पिन्व- माना सिञ्चन्ती सा मेधा आ आगत्य मुप्रतीका शोभनोपक्रमा भूत्वा मा जुपता सदा सेवताम् । मय्येव सदा तिष्ठतु ।। (या which) मधा mntelligence सुरभि fragrant विश्वरूपा cap- able of examining all हिरण्यवर्णा possessing shinig letters, wholesome and attractive जगती continuously present जगम्या she who is fit to be sought again and agam (by those who seek values of life) ऊर्जस्वती possessing flavoui, strength पयमा by milk माम् me पिन्वमाना nourishing सा that मधा intelligence सुप्रतीका with a joyful face, good start आ (आगन्य) 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 lke frag- rance, 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 charm- ing), who is continuously 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. [This again is another prayer for intelligence The reading jusantam in the longer version replacing jusatām is perhaps an ancient error perpetuated by tradtion-bound scubes ] 14

242 MAHĀNĀRĀYANOPANISAD*

चतुश्चत्वारिशोऽनुवाक: SECTION FORTY-FOUR

मयि मेधां मयि प्रजां मय्यग्निस्तेजो दधातु। मयि मेवां मयि प्रजां मयीन्द्र इन्द्रियं दधातु । मयि मेधां मयि प्रजां मयि सूर्यो भ्राजो दधातु ॥१॥ अग्नि मयि मेधा, मयि अच्छिन्नसन्तति, मयि ब्रह्मवर्चस च निदधातु। इन्द्र मयि मेधा, मयि अच्छिन्नसन्तति, मयि वीर्यपुष्टि च निदधातु। सूर्य मयि मेधा, मयि अच्छिन्नसन्तति, मयि शत्रुभयकर प्रताप च निदधातु॥। 1. May Agnı render in me intelligence, con- tinuity of progeny and splendour born of Vedic study. May Indra render in me intelligence, con- tınuity of progeny and vırılıty. 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 Taittırĩya- samhita III 3 1 5 addressed to the three deities, Agnı, Indra and Süya, entreating them for intelligence, progeny, virility and prowess This mantra is also found as Taittuiyaranyaka IV 42 13 This is not recorded in the shorter version ]

SECTION FORTY-FIVE 243

पञ्चचत्वारिशोऽनुवाक SECTION FORTY-FIVE

अपैतु मृत्युरमृतं' न आगंन्वैवस्वतो नो अभयं कृणोतु । पर्ण वनस्पतेरिवाभि नः शीयता रयिः सर्चतां नुः शचीपतिः ॥१॥ मृत्यु अपैतु दूरीभवतु, न अस्मान् प्रति अमृत मोक्ष आगन् आगच्छतु । वैवस्वत यम अस्माक अभय मरणभीतिराहित्य कृणोतु करोतु। न अस्मत्सबन्धि पाप वनस्पते पर्णमिव अभित शीयता नश्यतु। गचीपति शक्तियुक्त रयि ऐश्वर्य न अस्माक सचता प्राप्नोतु ।। मृत्यु death अपेतु tuin away. न to us अमृतम् Immortality आगन् let come वैवस्वत Vaivasvata Yama न for us अभयम् safety कृणोतु let make न related to us (पापम् sin) वनस्पने of a tree पर्णम् leaf इव like अभि around शीयताम् be destroyed. शचीपति possessing strength रयि wealth न 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-gving wealth come to us.

[Thıs stanza occurs at Taittiriyabrāhmana III 7 14. There Sayana interprets the second part thus -Just as the seared leaf easily falls from the tree so let wealth come to us easly 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 ]

244 MAHĀNĀRĀYANOPANISAD

षट्चत्वारिशोऽनुवाक. SECTION FORTY-SIX

परं मृत्यो अनुपरेहि पन्थां यस्ते स्व इतंरो देवयानात्। चक्षुष्मते शृण्वते ते ब्रवीमि मा नंः प्रजा.रीरिषो मोत वीरान् ॥१।। हे मृत्यो देवमार्गात् इतर य तव स्वभूत पन्था अस्ति त पर अन्य पन्थान अनुपरेहि पुनरावृत्तिरहितो गच्छ। चक्षुष्मते साधुद्शिने श्रोत्रवते अस्मद्विज्ञप्तीना श्रोत्रे च तुभ्य मा दृष्ट्वा मत्त श्रुत्वा च मत्प्रार्थना सफली- कर्तु एव प्रार्थये-न अस्माक प्रजा हिसाविपय मा कुरु। उत अपि च अस्मत्सबन्धिन 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 1S) परम् other पन्थाम् (पन्थानम्) path अनुपरेहि go back चक्षुष्मते capable of seeing शृण्वते capable of hearig ते to thee ब्रवीमि I say न. our प्रजा progeny मा not रीरिष. destioy 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 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 ya for ra and the fourth pāda as इहेमे वीरा बहवो भवन्तु। Taittiriyabrahmana III 7 14 and Tauttuyaranyaka III 15. 5 read as in the text here.

SECTION FORTY-SEVEN 245

The longer version quotes the passage here as a supplication to Death for compassion ]

सप्तचत्वारिशोऽनुवाक. SECTION FORTY-SEVEN

वातं प्राणं मनंसान्वारभामहे प्रजापति यो भुवनस्य गोपा:। स नो मृत्योस्त्रायतां पात्व: हसो ज्योग्जीवा जराम शीमहि ॥१॥ य प्रजापति भुवनस्य गोपा प्रपञ्चस्य रक्षक त प्रजापति, वान देह- बाह्यस्थितवायुरूप प्राण प्राणिशरीरान्नर्गतप्राणरूप प्रजापनि, अह मनसा भक्तियुक्तेन अन्वारभामहे अनुक्रमेण परिगृक्ामि प्रार्थयामि । स एवभूत परमात्मा न अस्मान् अप मृत्यो त्रायताम् अहस पापेभ्य च रक्षतु। ज्योग्जीवा चिरजीविन उज्ज्वलजीविन सन्त वय जरा वार्धकावस्था अशीमहि प्राप्नुयाम ॥ य he who भुवनस्य of the universe गोपा protector (नम् him) वातम् externally active as wind प्राणम् internally active as bieath प्रजापतिम् the Lord of creatures मनसा heartily अन्वारभामहे we pray स he न us मृत्यो from death त्रायताम् may guard अहस 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

246 MAHĀNĀRĀYAŅOPANISAD

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 brıllıant lıfe, taken from Taıttıriyabrāhmana III 7 7 Āpastambaśrautasūtra X 8 9 refers to the same mantia as the one used for Pūrnahuti The shorter version omits it ]

अष्टचत्वारिशोऽनुवाक. SECTION FORTY-EIGHT

अमुत्रभूयादध यद्यमस्य बृहस्पते अभिशस्तेरमुच्नः। प्रत्यौहतामश्विना मृत्युमंस्मद्देवानामग्ने भिषजा शचीभिः । १ ॥ हे बृहस्पते यमस्य अर्धात् यमात् यत् भय अस्ति तस्मात् अभिशस्ते लोकापवादात् च मा अमुञ्च मोचय। अथ अमुत्रभूयात् परलोकगमनाद् अपि मा मोचय। हे अग्ने देवाना भिषजौ अश्विनौ अस्मत्सकाशात् शचीभि कर्मभि मृत्यु प्रत्यौहता निवर्तयताम् ॥। 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 अग्ने O Agn देवानाम् of Gods भिषजौ the physicians अश्विनौ the two Asvins अस्मत् from us शचीभि by powers of work मृत्युम् death प्रत्यौहताम् chase away.

SECTION FORTY-NINE 247

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

[This stanza is found only in the longer version and so Bhattabhāskara and Sāyana have no comment here I trace the locus in quo of the passage to Vājasaneyısamhıta XXVII 9 and Athar vaveda VII 53 1 Apastambaśrautasūtia 16 7 5 also mentions it The reading asmat is found mn the above two places and in some printed editions of this work But it is substituted by asmat in others The former reading 1s adopted here The translation is based on Mahīdhara who takes Brhaspatı here for Agnı ]

एकोनपञ्चाशोऽनुवाक. SECTION FORTY-NINE

हरि हरन्तम यन्ति देवा विश्वस्येशानं वृषभं मेतीनाम्। ब्रह्मसरूपमनुं मेदमागादर्यनं मा विवंधीविक्रमस्व ॥१।। विश्वस्य स्वामिन मतीना मननीयाना देवाना मध्ये वृषभ श्रेष्ठत्वेन नियन्तार हरन्त आयुष अवसाने सर्वसहारकर हरि देवा अनुयन्ति अनु- गच्छन्ति। ब्रह्मसरूप ब्रह्मसमान इद प्रत्यक्षत्वेन अधीयमान अयन वेदप्रकाशित मोक्षभार्ग मा अनु आगात् मा अन्वागच्छतु। मा विवधी मा हिसय। विकमस्व दातुमुद्यम कुरु।।

248 MAHĀNĀRĀYANOPANISAD

विश्वस्य of the universe ईशानम् lord मतीनाम् of intellects वृषभम् leade हरन्तम् absorbing at the time of dissolution हरिम् Hiri, the Supreme Lord देवा Gods अनुयन्ति follow (as servants) ब्रह्मसरुपम् equalling Brahman इदम् this अयनम् path मा me अनु आगात् come मा not विविधी destroy विक्रमस्व make effort 1 Like servants gods follow Harı who is the Lord of the universe, who leads all thoughts as the foremost leader and who absorbs into Him- self the universe at the time of dissolution (or who destroys the sins of devotees). May this path to liberation taught in the Vedas having the same form as Biahman open itself to me Deprive not me of that Strve to secure it for me. [This passage is quoted in the longer version from the Taıttu iyaranyaka III 15 1. The Pāramātmikopanisad 1efers to it as a glorification of Visnu The thought conveyed by the second half is explained by Sayana in his Commentary of Taittiriyuranyaka as follows अस्मिन् कर्मणि समानरूप अनुकूलं इद मन्त्रजात यजमानं मामनुलक्ष्य आगात्। अतः हे मृत्यो अयन मदीय 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' Sāyana takes the word hari in the sense of Death ]

SECTION FIFTY 249

पञ्चाशोऽनुवाक SECTION FIFTY

शल्कैरग्निमिन्धान उभौ लोकौ सनेमहम्। उभयोरलोकयोऋध्वाति मृत्युं तंराम्यहम् ॥१॥। हे भगवन्, शल्कै काष्ठलेशै, शृष्ककाष्ठै, अग्नि इन्धान प्रज्वालयन् अह उभौ लोकौ इहपरलोकौ कर्मफलत्वेन सने सजयेय प्राप्नुयाम्। उभौ अपि लोकौ ऋध्वा समृद्धो भूत्वा अह मृत्यु अतिशयेन तरामि ॥ शल्कै with chips of wood अग्निम् consecrated fire इन्धान kindling अहम् I उभौ both लोकौ worlds सनेम् attai उभयो (उभौ) both लोकयो (लोकौ) worlds ऋध्वा having attaied अहम् I मृत्युम् death अतितरामि go beyond 1 Kindlıng the consecrated fire with chips of wood (in order to offer oblations during wor- ship) may I attain both the worlds. Having at- tained the prosperity of this world and the next I shall cross over death. [In the Taittirīyabıāhmana Sāyana interprets šolka as small pieces of wood This mantra occurs at Tauttirīya- brūhmana 1 2 1 5 and Āpastambaśrautasūta 5 8 4 It contains a prayer for Immortality after the enjoyment of this world and the next procured through the perfoimance of Vedic rites in the fire This prayer represents the vows taken by the Yajamana Immediately preceding this mantra the institutor of the sacrifice resolves अनृतात् सत्यमुपैमि, मानुषाद्दैवमुपैमि, दैवी वाच यच्छामि-From falsity I rise to truth, from human conduct I enter divine conduct, I restrict my

250 MAHĀNĀRĀYANOPANISAD

speech to divine purpose Falsity here is dissenting from the fire worship and restriction of speech implies speaking Sanskrit only ]

एकपञ्चाशोऽनुवाक. SECTION FIFTY-ONE

मा छिदो मृत्यो मा वंधीर्मा मे बलं विवृंहो मा प्रमोषीः । प्रजां मा में रीरिष आयुरुग्र नृचक्षसं त्वा हविषा विधेम ।।१।1 हे उग्र मृत्यो मदीयाङ्गस्य कस्यापि छेद मा कुरु, अथवा अस्मत्कर्मानु- ष्ठान मा छिद विच्छेदय। मा वधी। मे बल मा विवृह नाशय। अस्म- दभिलषित मा प्रमोषी चौर्येण मा अपहर। मे प्रजा आयु च मा रीरिष हिसय। तदर्थ नृचक्षस प्राणिना पुण्यपापपरीक्षार्थ दत्तदृष्टि अथवा मनुष्येषु प्रख्यात त्वा 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 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.

SECTION FIFTY-TWO 251

[Ths again is a quotation from Taittuīyāranyaka III 15 2 containing supplications to Death entreating him to keep away from harm to oneself, one's progeny and posses- sions The inescapable eyes of Death are ever fixed on mortals whose condition on the earth depends upon ther own deeds as assessed by Death ]

द्विपञचाशोऽनुवाक. SECTION FIFTY-TWO

मा नो महान्तमुत मा नो' अर्भकं मा न उक्षन्तमुत मा न उक्षितम्। मानो वधीः पितरं मोत मातरं प्रिया मा नस्तनुवों रुद्र रीरिष: ।।१।। हे रुद्र अस्माक मध्ये महान्त वृद्ध पूज्य वा मा हिसी। अपि च अस्माक बाल मा हिसी। तथा अस्माक मध्ये उक्षन्त सेक्तार मध्यवयस्क युवान मा वधी। अपि च अस्माक उक्षित गर्भरूपेण जायामु निषिक्त अपत्य मा वघी.। अस्माक पितरं मा वधी। अपि च अस्माक जननी मा वधी । अस्माक स्नेहविषयाणि शरीराणि मा रीरिष. हिसय ॥। हे रुद्र O Rudra न our महान्तम् the elder मा not वधी mnjure उत and न our अर्भकम child मा not न our उक्षन्तम् the adult capable of procreation मा not न ouा उक्षितम् foetus in the womb उत and न our पितरम् father उत and न our मातरम् mother प्रिया dear न our तनुव bodies मा not रीरिष hurt.

252 MAHĀNĀRĀYANOPANISAD

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 contamn a vivid and touching prayer addressed by disconsolate men to Rudra who rules over destruction in its various aspects Nothing strikes greater terroi 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 ma 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 recoid of deep feeling This mantra occurs in the Atharvaveda also, where mahantam s 1eplaced by vahantam meaning one who is capable of conveying a burden, a carrier At Vājasa- neyisamhita XVI 15 Uvata points out that the mention of father apart from elders in general is indicative of greater respect due to hm ]

त्रिपञ्चाशोऽनुवाक. SECTION FIFTY-THREE

मा नस्तोके तनये मा न आर्युषि मा नो गोषु मा नो अश्वेषु रीरिषः ।

SECTION FIFTY-THREE 253

वीरान्मा नो रुद्र भामितो वंधी- हंविष्मन्तो नमसा विधेम ते ।।१।। हे रुद्र न तोके पुत्रे तनये तस्य पुत्रे च मा रीरिष अस्माक आयुषि अर्थात् अस्मत्सम्बन्धिष् पुत्रपौत्रव्यतिगिवतेषु मनुष्येषु मा रीरिष । अस्मत्स- म्बन्धिषु गोषु मा रीरिष। अस्माक अश्वेपु मा रीरिष। भामित करुद्ध सन् अस्माक वीरान् शौर्योपेतान् मा वधी हिसी। वय हविर्युक्ता सन्त सर्वढैच तव इज्या नमसा प्रणामेण सह विधेम कुर्याम ॥

हे रुद्र O Rudra न our तोके in respect of son न our तनये in respect of grandson न our आयपि in respect of man न our गोष in respect of cattle न our अश्वेष in respect of horses मा not रीरिष hurt न. our वीरान् heroes भामित. angry मा not वधी: slay हविष्मन्त those who offer oblations नमसा with reverence ते thee विधेम we serve.

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 obla- tions and reverence.

[The thoughts contained in this stanza are a contnua- tion of those in the previous one Sayana in the Rgveda- bhāsya interprets toka as son, tanaya as grandson and āyus as other men connected with the person who addresses this prayer The Vājasaneyisamhıtā XVI. 16 has the same stanza, but reads in the place of namasa vidhema te the variant sadam ıd tvā havāmahe (1e Findng no other help we always call upon thee for propitiation) ]

254 MAHĀNĀRĀYANOPANISAD

चतुष्पञचाशोऽनुवाक. SECTION FIFTY-FOUR

प्रजापते न त्वदेतान्यन्यो विश्वा जातानि परि ता बभूव। यत्कामास्ते जुहुमस्तन्नो अस्तु वयः स्याम पतयो रयीणाम् ।।१। हे प्रजापने ब्रह्मन्, विश्वानि एतानि इदनी वर्तमानानि जातानि उत्पन्नानि त्वत् त्वत्त अन्य न, अर्थात् त्वमेव प्रपञ्चरूपेण वर्तसे। ता तानि सृष्टानि त्वत्त अन्य क अपि परितो व्याप्तु परिभवित न समर्थ। त्वदितर सृष्टिसहारयो अशक्त.। येन फलकामेन युक्ता सन्त वय त्वा जुहुम. तत फल अस्माक अस्तु सिध्यतु। वय रयीणा धनाना विद्याविनयादिभोग्य- सम्पदा अधिपतय स्याम ।। प्रजापते O Lord एतानि these विश्वा (विश्वानि) all जातानि what is generated त्वत् from you अन्य another न not ता (तानि) they न not परिवभव surpass यत्कामा with whatever desire ते to thee जुहुम we offer oblations तत् that न for us अस्तु be वयम् we रयीणाम् of wealth पतय. lords स्याम be 1. O Prajapatı, 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 Huanyagarbha- sūkta (Rgveda X. 122 10) and it appears also at Taittiriya- samhıtā III 2 5 and Tauttiriyabrāhmana II 8 1. 6. State-

SECTION FIFTY-FIVE 255

ments such as प्रजापतिर्वा इदमेक अग्र आसीत नान्यत किञ्चित् and प्रजापति सचिता भूत्वा लोकानसृजत् in othei parts of the Tautui- yasamhıtā and Taıttırīyabrāhmana 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 brahmanas with specially prepared food, and similar other functions ]

पञ्चपञ्चाशाजनुवाक SECTION FIFTY-FIVE

स्वस्तिदा विशस्पतिर्वृत्हा विमृधो वशी। वृषेन्द्रः पुर एंतु नः स्वस्तिदा अंभयङ्करः ॥१।। [For translaticn etc see Section 1, stanza 42 p 65 ]

षट्पञ्चागोऽनुवाक SECTION FIFTY-SIX

त्रयम्बकं यजामहे सुगन्धि पुष्टिवर्धनम् । उर्वारुकर्मिव बन्धनान्मृत्योमुक्षीय मामृतात् ॥१।। सुगन्धि दिव्यगन्धोपेत मर्त्यधर्महीन पुष्टिवर्धन त्र्यम्बक यजामहे पूज- याम.। रुद्रप्रसादात् बन्धनात् उर्वारुकफलमिव स्वय मृत्यो अपमृत्यो

256 MAHĀNĀRĀYANOPANISAD

ससारमृत्यो च अनायासेन मुक्षीय-वय मुक्ता भूयास्म। स्वर्गरूपात् मुक्तिरूपात् च अमृतात् मा मुक्षीय वियुवता मा भूयास्म ॥ सुगन्धिम् fragiant पुष्टिवर्धनम् increasingly nourishing त्रय बकम् the three-eyed Lord यजामहे we worship बन्धनात् from the stalk उर्वाुकम् cucumber इव like मृत्यो from death मुक्षीय may we slip off, get freedom. अमृतात from immorta- lity मा not (मुक्षीय may we be separated) 1. We worship the three-eyed Lord who 1s fragrant and who increasingly nourishes the de- votees Worshipping Him may we easily slıp off from death just as the ripe cucumber easily separates itself from the binding stalk May we be never separated from Immortalıty. [This is a cherished mantia 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 excellences The adjective sugandht qualifying God implies that divine grace becomes perceptible, from a distance like fragrance, to persons who are given to piety and adora- tion of God. The example of cucumber gives us the concrete impression how a spritually and physically mature person naturally and easily gets freedom from the bondages of exstence in the world either at the dawn of knowledge or at the close of a well-spent life This mantra is originally found at Vājasaneysamhıtā 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

SECTION FIFTY-SEVEN 257

mundane existence In the Samhita context this mantia is prescubed for repetition by the Yajamana who circum- ambulates the Ahavaniya Fire after piling it After him, hıs 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 separated from parents and brothers at marriage and never separated from the husband ]

मप्तपञ्चाशोऽनुवाक SECTION FIFTY-SEVEN

ये ते सहस्रमयुतं पाशा मृत्यो म्त्याय हन्तवे। तान् यज्ञस्य मायया सर्वानवयजामहे ॥१॥ हे मृत्यो, मर्त्याय हन्तवे प्राणिना हननाय ते तव ये सहस्र अयुत पागा सन्ति तान् सर्वान् यज्ञस्य मायया शक्त्या अवयजामहे निवाग्याम ।।

हे मृत्यो O Death, मर्त्याय (मर्त्यम्) man हन्तवे (हन्तुम्) to slay ते 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 worshp 15

258 MAHĀNĀRĀYANOPANISAD

[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 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, eriors of passion and temperament, sickness and suffering-all these are snares laid by Death to entrap unwary man Furthei, ignorance, carelessness, remissness, insatiable craving and harmful propensities are also listed among the army of Death Siva, the auspicious God, is described as the gieatest yogin, for. he has overcome the army of Death Therefore He, the Auspicious Lord, is called Antakāntaka For the devotees of God, the way to escape from the meshes of Death, said above, lies in the power of worshipping Him-the per- formance of prescribed duties to God properly and in the right spirit This is perhaps what is implied by the phrase yajñasya māyayā o1 by the power of worship ]

अष्टपञ्चाशोऽनुवाक. SECTION FIFTY-EIGHT

मृत्यवे स्वाहां मृत्यवे स्वाहा ॥१॥ येन प्राणिनः ्रियन्ते तस्मै मृत्युरूपाय सकृत् गृहीत इद आज्य सुहुतं अस्तु ।।

SECTION FIFTY-NINE 259

1. Hail' may this be an oblation made to Mrtyu, the maker of death. [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 ]

एकोनषष्टितमोऽनुवाक. SECTION FIFTY-NINE

देवकृंतस्यैनसोऽवयजनमसि स्वाहा। मनुष्यकृतस्यैन- सोऽवयर्जनमसि स्वाहा। पितृकृंतस्यैनसोऽवयजनमसि स्वाहा। आत्मकृंतस्यैनसोऽवयर्जनमसि स्वाहा। अन्यकृंतस्यै- नसोवयर्जनमसि स्वाहा। अस्मत्कृंतस्यैनसोऽवयजनभसि स्वाहा। यहिवा च नक्तं चैनंश्रकृम तस्यांवयर्जनमसि स्वाहा। यत्स्वर्पन्तश्र्व जाग्रत्श्चैनश्रकृम तस्यांवयजनमसि स्वाहा। यत्सुषुप्तंश्व जाग्रंतश्चवैनंश्रवकृम तस्यावयजंनमसि स्वाहा। यद्विद्वाःसश्ाविद्वासश्रैनंश्रकृम तस्यावयर्जनमसि स्वाहा। एनस एनसोऽवयजनमसि स्वाहा ॥१॥ हे आज्य अथवा हे अग्ने, त्वं देवकृतस्य एनस देवानुद्दिश्य क्रि्यमाणेष् कर्मसु आपतितस्य पापस्य अवयजन विनाशक असि, इदमग्नये सुहुतमस्तु। मनुष्यकृतस्य मनुष्यसबन्धेन कृतस्य अनृशंस्यादिरूपस्य; पितृकृतस्य पैतृकेषु कर्मसु सञ्जातस्य अगवकल्यादिरूपस्य, आत्मकृतस्य आत्मना कृतस्य प्रति-

260 MAHĀNĀRĀYANOPANISAD

षिद्धचिन्तादिरूपस्य, अन्यकृतस्य स्वसबन्धिना अन्येन कृतस्य; अस्मत्कृतस्य स्ववर्गकृतस्य च पापस्य, निवारक असि इति प्रत्येक सम्बध्यते। दिवा नक्त च यत् पाप कृतवन्त स्म तस्य निवारक. असि। स्वप्नावस्थाया जाग्रदवस्थाया च यत् पापं कृतवन्त स्म तस्य निवारक असि। मुपुप्त्य- वस्थामनुभवन्त. सन्त जागरूका सन्त च यत् पाप कृतवन्त स्म तस्य निवारक असि। विद्वास अविद्वास च अर्थात् ज्ञानपूर्वकमज्ञानपुर्वक च यत् पाप कृतवन्त स्म तस्य निवारक असि। एनस एनस यावन्ति पापानि तावता सर्वेषा अथवा एनस्विन पुरुषात् तत्ममर्गण यत् पाप जात तस्य निवारक असि ॥

1 O Agnı, 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 com- mitted 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 un-

SECTION FIFTY-NINE 261

consciously Hail! Thou art the remover of the offences committed by contact with those who are sınners 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 consecrated fire meditating upon the Supreme Being in ordei to remove by means of sacrifice all the sins including those enumerated here Broadly speak- ing a human being is liable to offend others and himself in vanous relations-whether he be conscious of it or not, or whether he is engaged in usual waking activities, or dieaming 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 fo1 his own sins of omission and commission, but also for the sins of other persons who belonging to him, o1 with whom he has 1elationship 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 enu- meiated 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 about it The formulas 1, 2, 3, 4, 10 and 11 are from the Vājasaneyisamhıtā VIII 13 ]

262 MAHĀNĀRĀYANOPANISAD

षष्टितमोऽनुवाक. SECTION SIXTY

यट्वो' देवाश्रकृम जिह्वया गुरु मनंसो वा प्रयुती देवहेडनम्। अरावा यो नो अभि दुच्छुनायते तस्मिन् तदेनो वसवो निधेतन स्वाहा ॥१॥ हे वसव वासयितार देवा, जिह्वया वाचा मनस अर्थात् मनमा वा प्रयुती प्रयुत्या प्रयोगेण गुरु महान् देवकोधन यद् एन युप्माक वय चकृम कृतवन्त य अस्मच्छत्रु अरावा आगमनवान् भूत्वा दुच्छुनायते शत्रुवदाचरति उद्वेजयति वा स्मिन् पापकारिणि निधेतन निधेहि। तदर्थ इदमाज्य सुहुतमस्तु ।। वसव O Vasus देवा O Gods जिह्नया by tongue मनस of mind प्रयुती (प्रयुत्या) by action वा or यत् that which गुरु serious देवहेडनम् offending of gods व to you चकृम we have done तत् that एन sin य who न 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! [This mantra originating in Rgveda X 37 12 is also refeired to at Aśvalāyanaśrautasūtra VI 12 3 The rendering made here is based on the commentary of Sayana on the

SECTION SIXTY-ONE 263

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 com- paie their relative greatness In this iespect the tongue sins against gods So Väyu, the moving god, is entreated to take away the sin thus committed This is how the passage is interpreted by the anonymous commentator who takes arūvfi yo as ara vayo The padapatha shows sphtting thus is wrong ]

एकषष्टितमोऽनुवाक: SECTION SIXTY-ONE

कामोऽकार्षोन्नमो नमः । कामोऽकार्षीत्कामः करोति नाहं करोमि काम: कर्ता नाहं कर्ता कार्मः कारयिता नाहं कारयिता एष ते काम कार्माय स्वाहा ॥१॥ देवताभ्य पुन पुन नमस्कार अस्तु। यत् मया कृत तत् काम अकार्षीत्। काम एव तदकार्षीत्। नाह करोमि, काम करोति। नाह कर्ता, काम एव कर्ता। नाह कारयिता, काम एव कारयिता भर्वत। हे काम, पापनिवर्तनार्थ एष ते आज्यभाग। कमनीयविग्रहाय तुभ्य इद मुहुतमस्तु ।। नम नम salutations (to the gods) काम Desire अकार्षीन् did काम Desire अकार्षीत did काम Desire 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, ते to thee कामाय who is attractive in form एq this(oblation) स्वाहा hail

264 MAHĀNĀRĀYANOPANIȘAD

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, fascinat- ing in form. let this oblation be offered to thee Haıl! [Desire is peisonified as a deity in the Vedas The Nasadiyasukta 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 Manusmti II 4 points out that whatever activity is found in a creature, all that is the movement of desire-यद्यद्धि कुरुते जन्तु तत्तत् कामस्य afay I In the Bhagavadgita chapter XIII it is pointed out that icchã (desire), pleasure, pain and the iest are the attributes of the ksetia (psycho-physical being) and that the ksetrajña (Spirit or Self) 1s eternally pure, sımple 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 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 resent 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 undis- tracted service which a Society constituted for its ministry is

SECTION SIXTY-ONE 265

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 subscrip- tions 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 Dāta (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 moial conscience is mitigated only by disclaiming all self-interest In Taittu iyabrahmana II 2 5 it is stated that Kāma (God's prompting) Is at the base of all cosmic activities. It is responsible for the giving and acceptance 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 इद कस्मा अदादित्याह। प्रजापतिर्वे क। स प्रजापतये ददानि। काम कामायेत्याह। कामेन हि ददाति। कामेन प्रतिगृह्वाति। कामो दाता काम प्रतिगृहीनेत्याह। कामो हि दाता। काम प्रतिगृहीता। काम समुद्रमाविशत्याह। समुद्र इच हि काम । नेव हि कामस्यान्तोऽस्ति। न समुद्रस्य। It 1S concluded that a person who accepts daksina with this attitude, a true knower, is not hurt by the act of acceptance of gifts In interpreting the thrd stanza of Nāsadīyasūkta in Taıttırīyabrāhmana II 4 1, Sāyana states that Kāma mn this context means śvarakāma ]

266 MAHĀNĀRĀYANOPANISAD

द्विषष्टितमोऽनुवाक SECTION SIXTY-TWO

मन्युरकार्षोन्नमो नमः । मन्युरकार्षोन्मन्यु: करोति नाहं करोमि मन्यु: कर्ता नाहं कर्ता मन्युः कारयिता नाहं कार- यिता एष ते मन्यो मन्यवे स्वाहा ॥१॥ देवताभ्य पुन. पुन नमस्कार अस्तु। यत् मया कृत तत् मन्यु कोपाभिमानिनी देवता अकार्षीत्। मन्यु एव तदकार्षीत्। नाह करोमि, मन्यु करोति। नाह कर्ता, मन्यु कर्ता। नाह कारयिता, मन्यु रेव कारयिता भवति। हे मन्यो पापनिवर्तनार्थ एप ते आज्यभाग। मन्यवे तुभ्य इद सुहुतमस्तु।। 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 1s approprately rendered by modern scholars as the longing fervour According to Sayana, Manyu is rage towards the enemy, internal or external In Taıttıriyabıāhmaņa II 4 1 Manyu is eulogised as Bhaga and Varuna and also supplicated not to damage Tapas by intrusion Since the term occurs here in connection with Kama, it is translated as anger per- sonified, 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 Käma in any form evokes responses in the shape

SECTION SIXTY-THREE 267

of rage or anger which supply the motive force for a wider area of thought and activity covered by human behaviour Thus ange 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 angei the sins that are committed by hım See also Bhagavadgīta II 62-68 and III 37-43 for further elucida- tion of this matter The word-by-word meaning is omitted in this and other Sections below for reasons cited on page 116 ]

त्रिषष्टितमोऽनुवाक SECTION SIXTY-THREE

तिलाञ्जुहोमि सरसान् सपिष्टान् गन्धार मम चित्ते रमंन्तु स्वाहा ।१। गावो हिरण्यं धनमन्नपानः सर्वेषा ५ श्रियै स्वाहा ।२।। श्रियं च लाक्ष्म च पुष्टि च कीर्ति चानृण्यताम् । ब्राह्मण्यं बहुपुत्रताम् । श्रद्धामेधे प्रजाः संददांतु स्वाहा ॥।३।। हे गन्धार उत्तमसौरभ्ययुक्त परमात्मन्, अह भवते सरसान् सपिष्टान् तिलान् जुहोमि। भवदीया गुणा मम चित्ते रमन्ताम्। इद हवि सुहुतमस्तु। भवत्प्रसादात् गाव हिरण्य धन अन्नपान इत्यादिक मम सिद्धयतु । सर्वेषा मत्प्रार्थितानामर्थाना श्रियै च इद हवि सुहुतमस्तु । श्रिय च लक्ष्मी च शरीरादिपुप्टि च धर्मप्रसूता कीर्ति च देवर्षिपितृणां ऋण- शोधसामर्थ्य च ब्रह्मणि साधुत्व च बहुपुत्रता च शास्त्रगुरुवाक्येषु श्रद्धा च ग्र हणधारणपदुत्व च प्रजाश्च मह्य परमात्मा ददातु। स्वाहा ।।

268 MAHÃNARÃYANOPANISAD

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 prospenty, the bliss of freedom, health, noble repute, capacity to pay off the debts to gods, departed souls and sages, the qualities of an ideal brähmana, many sons, faith, intelligence and grandsons. May this oblation be offered for that. Hail!

[The sequel of this Upanisad, according to tradition, deals with the puincipal and auxiliary ceremonies connected with the last order of Vedic life known as Sannyasa A candı- date competent for Sannyasa has to perform vanious subsidiary rites before he is rendered fit to perform the final act These preliminary acts are meant for effacing all the past sins By the performance of appropriate rituals beginning with Bhūta- samskära and ending in Ajyasamskara laid down in the Gıhya- sutras one's religious fitness is enhanced This section con- tains three formulas for offering three oblations in the fire, the substance for the offering is Sesamum seeds The word Gandhära 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,

SECTION SIXTY-FOUR 269

wealth consisting of cattle, food and drink, and other coveted objects, as also faith, puuty and other mental virtues A peison who has enjoyed the possessions of this world and peiformed the religious duties that can be discharged only with the help of worldly possessions is made fit for Sannyāsa through dispassion for the fruits of this world and the next This is implied by the oblations descubed here in connection with the Sannyāsa rites ]

चतु.षष्टितमोऽनुवाक. SECTION SIXTY-FOUR

तिला: कृष्णास्तिलाः श्वेतास्तिलाः सौम्या वशानुगाः । तिला: पुनन्तु मे पापं र्यात्कचिद् दुरितं मयि स्वाहा ॥१॥ हे पग्मात्मन्, भवदाज्ञया कृष्णा निला श्वेता. तिला सौम्या तिला वशानुगा तिला मम यत् पाप अस्ति मयि यत् किचित् दुरित अस्ति तत् सर्व पुनन्तु। तदर्थ इद 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 (health- ful) because good variety of these seeds do not cause any

270 MAHĀNĀRĀYANOPANISAD

illness They are called vaśānuga (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 गुरुतल्पगः । गोस्तेय सुरापानं भ्रूणहत्या तिला शान्ति शमयन्तु स्वाहा

चोरात् प्राप्तस्य अन्नस्य भोजन एकोहिष्टादिनवश्राद्धान्नभोजन ब्रह्महत्या गुरुतल्पगमन गोस्तेय सुरापान भ्रूणहत्या एवमादीनि पापानि तिला शमयन्तु। मम शान्ति प्रयच्छन्तु । स्वाहा॥ 2. May the Sesamum seeds offered remove my sins, such as partaking of the food suppled 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 brāhmana, outraging the preceptor's honour, cattle-lifting, drink and slaying a hero or a foetus 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 impossible 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

SECTION SIXTY-FIVE 271

may exist Each man is responsible not only for his own flaws and defects but also foi 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 लक्ष्मीश्र पुष्टीश्र कीति चानृण्यताम्। ब्रह्मण्यं बहुपुत्रताम्। श्रद्धामेधे प्रज्ञा तु जातवेदः संददांतु स्वाहा । ३ ।। [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 replaced by prajña tu The re- semblance 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 Jātavedas, the all- knowing Supreme invoked in fire Section 44 to 64 found m the longer version are not in the shorter veision accepted by Bhattabhāskara and Sāyana ]

पञ्चषष्टितमोऽनुवाक SECTION SIXTY-FIVE

प्राणापानव्यानोदानसमाना में शुध्यन्तां ज्योतिरहं विरजा विपाप्मा सूंयास स्वाहा ॥१॥ अनेन आज्यहोमेन मम प्राणादिपञ्चवायव शुद्धा. भवन्तु। तत अहं विपाप्मा परिपन्धिभूतै पापैः विरहित विरजा पापहेतुना रजोगुणेनापि वियुक्त. सन् परब्रह्मरूप ज्योति भूयासम्। तदर्थ इदं आज्य सुहुतमस्तु ॥

272 MAHĀNĀRĀYANOPANISAD

मे mine प्राणापानव्यानोदानसमाना the in-breath, the out- breath, the diffused breath, the up-breath, and the middle breath शुध्यन्ताम् be purIfied विपाप्मा freed fiom sins विरजा freed from passions अहम् I ज्योति the Light of the Supreme भृयासम् I pray I become स्वाहा hail 1. By this oblation may my in-breath, out- breath, diffused breath, up-breath and middle 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 con- secrated fire. Hail!

में शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भूर्यांस स्वाहा

अनेन आज्यहोमेन मम पञ्चेन्द्रियाणि बुद्धिमनसी सकल्पाकूती रेतश्च शुद्धा भवन्तु। (शेष पूर्ववत् ।) 2. By this oblaton 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 obstruct- ing sins and their cause, the passions in me. For this end may this oblation be appropriately offered into the consecrated fire. Hail!

SECTION SIXTY-FIVE 273

त्वक् चर्ममांसरुधिरमेदोमज्जास्नायवोऽस्थीनि में शुध्यन्तां ज्योतिरहं विरजा विपाप्मा सूयास स्वाहा ॥३। अनेन आज्यहोमेन मम स्थूलदेहगता त्वक-चर्म-मास-रुधिर-मेदो-मज्जा- स्नायु-अस्थिरूपा सप्तधातव शुद्धा भवन्तु । (शेष पूर्ववत् ।) 3 By this oblation may my seven bodily ingredients-outer and inner skin, flesh, blood, fat, marrow, sinew and bone-become purified 1 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!

में शुध्यन्तां ज्योतिंरहं विरजा विपाप्मा भूयास: स्वाहा 1811 अनेन आज्यहोमेन मम शिर-पाणि-पाद-पार्श्व-पृष्ठ-ऊरु-उदर-जङ्डा- शिश्न-उपस्थ-पायुरूपा स्थूलशरीराचयवा शुद्धा भवन्तु ॥ (शेष 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 genera- tive 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! 16

274 MAHĀNĀRĀYANOPANISAD

उत्तिष्ठ पुरुष हरित पिंगल लोहिताक्षि देहि देहि ददाप- यिता मे शुध्यन्तां ज्योतिरहं विरजां विपाप्मा भूयासः स्वाहा ॥।५।। हे हरित पिगल लोहिताक्ष पुरुष उत्तिष्ठ मदनुग्रहार्थ उद्युक्तो भव। देहि देहि पुन पुन मह्य शुद्धि प्रयच्छ। मम ददापयिता अतिशयेन शोधक अथवा आचार्यमुखात् तत्त्वज्ञानस्य दाता भव। ज्ञानोत्पत्त्यर्थ मदीया चित्तवृत्तय शुद्धा भवन्तु ॥ (शेष 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 obla- tion be offered into the consecrated fire Hail! [The five formulas given above are employed for recita- tion at the time of offering oblations of clarified butter into the properly consecrated fire by a peison who is about to embrace the vows of Sannyasa They are believed to have the efficacy of bringing about spiritual purity, or the regenera- tion 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 dıvine- by freeing himself from all blemishes of body and mind The word retas in the second formula, meaning sperm, implies

SECTION SIXTY-FIVE 275

here the procreative power in man Two words tvak and carman in the third formula are not overlapping because they denote outer and inner skın The word snãyu may denote tendon, muscle or sinew In the fourth formula siśna 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 formula 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-Mahadeva 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 lohitāksı becomes lohitāksa in grammatical Sanskrit Sayana's reading is हरित लोहित fqmoifer and the reading accepted by Bhattabhāskara Is हरे लोहितपिगलाक्षि Whether the reading is hare or harita the meaning given is 'he who is skilled in removing obstacles' According to Bhattabhāskara lohitapıngalāksı is one epithet denoting the Person having sun and fire as his eyes Day and night are then represented by lohita and pingala Sāyana however takes lohita as a separate word denoting the com- plexion of the body and pingaläksa denoting the colour of the eyes ]

276 MAHANĀRĀYANOPANISAD

षट्षष्टितमोऽनुवाक: SECTION SIXTY-SIX

पृथिव्यप्तेजोवायुराकाशा में शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भूयास: स्वाहा ॥१॥ अनेन आज्यहोमेन मम शरीरोपादानकारणानि पृथिव्यप्तेजोवाय्वाकाश- रूपाणि पञ्चभूतानि शुद्धानि भवन्तु। ततः अह विपाप्मा परिपन्थिभूतै. पापै विरहित विरजा पापहेतुना रजोगुणेनापि वियुक्त. सन् परब्रह्मरूप ज्योति भूयासम् । तदर्थ इद आज्य सुहुतमस्तु । 1. By this oblation may the five constituent elements of my body-earth, water, fire, air and ether-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. Haıl!

शब्दस्पर्शरूपर सगन्धा में शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भूयास: स्वाहां ॥२॥ अनेन आज्यहोमेन मम शरीरोपादानभूतेषु पञ्च्चमहाभूतेषु वर्तमाना शब्दस्पशरूपरसगन्धरूपाः गुणाः शुद्धा भवन्तु । (शेष पूर्ववत् ।) 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

SECTION SIXTY-SIX 277

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 मे' शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भूयास स्वाहा ।।३।। अनेन आज्यहोमेन मे मनोवाक्कार्य निष्पादितानि कर्माणि शुद्धानि भवन्तु। (शेष 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!

अव्यक्तभावैरहङ्गार- ज्योतिरहं विरजा विपाप्मा भूयास: स्वाहा ॥४॥ हे परमात्मन् भवत्प्रसादात् अह लोकाना समक्ष अनाविष्कृताभिप्रायैः अहङ्कार अर्थात् व्यर्थगर्व विमुक्त सन् विपाप्मा परिपन्थिभूतै पापै. विरहितः भूयासम् (शेष पूर्वचत् ।) 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!

278 MAHĀNĀRĀYAŅOPANIȘAD

आत्मा मे' शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भयास: स्वाहा ॥५।। अनेन आज्यभागेन मे आत्मा शरीरं शुद्धं भवतु। (शेषं पूर्वचत् ।) 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 विरजा विपाप्मा भूयास स्वाहा ।६।। अनेन आज्यभागेन मम अन्तरात्मा अन्तःकरणं शुद्धं भवतु ।। (शेषं पूर्व वत् ।) 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 end may this obla- tion be offered into the consecrated fire. Hail!

परमात्मा मे शुध्यान्तां ज्योतिरहं विरजा विपाप्मा भंयास: स्वाहा ॥७॥ अनेन आज्यभागेन मम परमात्मा अर्थात् नित्यशुद्धोऽपि मद्गतेन अविद्यादोषेण अप्रतिभानात् अशुद्ध इव पूर्वं अधुना स्वात्मत्वेन प्रतिभानात् शुद्धो भवतु । (श्रषं पूर्ववत् ।)

SECTION SIXTY-SIX 279

7. By this oblation may my Infinte Self become purified 1 pray that I become the Supreme Light, bereft of all obstructing sins and then cause, the passions in me. For this end may this obla- tion be offered into the consecrated fire Hail!

[Of these seven formulas excepting the first two, the rest are not found in the shorter version noticed by Bhatta- bhaskara and Sayana Part of the ideas covered by them are presented by the formulas contained in the previous Sections and is noted by them. In the fourth formula the predicate is understood as vimuktah (ahamkarath) 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 pluial form perhaps following on the 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 conception 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 individual self the Supreme shines as its true nature We see for instance, the sun and the moon made dim and daik 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 Paramātman, the eternally pure, . is here spoken of as if impure from the view-point of the

280 MAHĀNĀRĀYANOPANISAD

ignorant man One's spiritual purity is no more eclipsed when the removal of his ignorance is complete ]

क्षुधे स्वाहा। क्षुत्पिपासाय स्वाहा। विविटृयै स्वाहा। ऋग्विधानाय स्वाहा। कषो त्काय स्वाहा। [ओं स्वाहा]

क्षुदधिप्ठानायै देवतायँ इद हवि सुहुतमस्तु। क्षुत्पिपासाधिष्ठानाभ्या देवताभ्या इद हवि सुहुतमस्तु। व्यापकतम ब्रह्मतत्त्वमुददिश्य इदं हवि सुहुतमस्तु। ऋचा उत्पादकाय परमात्मने इद हवि सुहुतमस्तु। कषे नामरूपकर्मात्मके कार्यप्रपञ्चे उत्काय उपकर्तुमुत्सुकायपरमेश्वराय इद हवि सुहुतमस्तु। [ओ प्रणवप्रतिपाद्य वस्तु भवामि, तदर्थमिद हवि सुहुतमस्तु ।] 8 May this oblation be made to the deity of hunger. Hail! May ths oblation be made to the conjoined deities of hunger and thirst Hail! May this oblation be made to the all-pervasive Supreme. Hail! May ths 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 creation 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 fiist 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

SECTION SIXTY-SIX 281

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 Vvekacūdāmanı 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 (titiksã) according to, ib verse 25 consists in the acceptance of pain and misery without grief and anxiety for evasion It is furthei stated at veise 86 that desiring for self- realsation 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 mistakıng it for a floating wood When a person gets himself initiated into the vows of Sannyasa 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 uvittr in place of vivittyar and gives the following explanation 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 vivitti for paroksatva (disguise) as the Sruti 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 finte verb Sayana makes it out to be an abstract noun The form, he says, is in the dative sıngular of vivisti (the all- pervasive Supreme), duplication of t being accounted for by the Vedic transformation of s to t. The Brhadaranyakopanisad 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 rgvidhāna rein-

282 MAHĀNĀRĀYANOPANISAD

forces this idea According to the traditional interpretation, Sayana's ieadıng kasotka is analysed as kasa and utka He supposes that kasa is denved from the root 'kas to do' and hence kasa is the deed of the Supieme Lord in the form of the universe and utka as usual denotes here interest The ieadıng 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 1s all-consuming-the Supreme who reabsorbs into Himself the whole universe, or who finds pleasure in attracting all crea- tion toward Himself The sixth is the mono-syllabic pianava mantra which affirms the identity of the finite self and the Infinite ]

क्षुत्पिपासामलं ज्येष्ठामलक्ष्मीर्नाशयाम्यहम् । अभूतिमसंमृद्धिं च सर्वान्निरणुंद मे पाप्मांनः स्वाहा ।।९॥। हे परमात्मन्, भवत्प्रसादात् क्षुत्पिपासारूप मल ज्येष्ठा अलक्ष्मी अभूति असमृद्धि च सर्वान् नाशयामि। मे पाप्मान निर्णद विनाशय। स्वाहा ॥ क्षुत्पिपासामलम् uncleanness in the shape of hunger and thust 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 sıns Hail!

SECTION SIXTY-SIX 283

[This is found as the sixth stanza of the Srī Sükta coming in the Rgvedakhila II with slight alteration in the wording It contains a list of disvalues which a devotee of God seeking purusarthas must get over through His Grace. The word Laksmī 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 contra- ries beauty against uglness, prosperity against adversity, and so forth Thérefore Jyestha precedes Laksmi 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 Sannyāsın who lives for the welfare of creatures ]

अन्नमयप्राणमयमनोमयविज्ञानमंयमानन्दमयमात्मा में शुध्यन्तां ज्योतिरहं विरजा विपाप्मा भूंयास: स्वाहा

अनेन आज्यहोमेन मम अन्नमय-प्राणमय-मनोमय-विज्ञानमय-आनन्द- मयरूपा पञ्चकोशा शुद्धा भवन्तु ॥ (शेष 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 obstruct- ing sins and their cause, the passions in me. For this end may this oblation be offered into the con- secrated fire Hail!

284 MAHĀNĀRĀYANOPANISAD

[This mantra by its sense goes along with the preceding formulas of oblation Here such a prayer is made agamn for attaining the purity of pañcakośa-s or the five sheaths which nest the finite individual self ]

SECTION SIXTY-SEVEN अग्नये स्वाहा। विश्वेभ्यो देवेभ्यः स्वाहा। ध्रुवायं भूमाय स्वाहा। ध्रुवक्षितये स्वाहा। अच्युतक्षितये स्वाहा। अग्नये" स्विष्टकृते स्वाहा ॥ धर्माय स्वाहा। अधर्माय स्वाहा। अ्यः स्वाहा। ओषधिवनस्पतिभ्यः स्वाहा। रक्षोदेवज- नेभ्यः स्वाहा। गृह्याभ्यः स्वाहा। अवसानेभ्यः स्वाहा। अवसानपतिभ्यः स्वाहां। सर्वभूतेभ्यः स्वाहा। कामाय स्वाहा। अन्तरिक्षाय स्वाहा। यदेजति जगति यच्च चेष्टति नान्नो भागोडयं नाम्ने स्वाहा। पृथिव्यै स्वाहा। अन्त- रिक्षाय स्वाहा। दिवे स्वाहा। सूर्यायि स्वाहा। चन्द्रमसे स्वाहा। नक्षत्रेभ्यः स्वाहा। इन्द्रांय स्वाहा। बृहस्पतये स्वाहा। प्रजापतये स्वाहा। ब्रह्मणे स्वाहा। स्वधा पितृभ्यः स्वाहा। नमो रुद्रारय पश्चुपतंये स्वाहा। देवेभ्यः स्वाहा। पितृभ्यः स्वधास्तु। भूतेभ्यो नमः । मनुष्येभ्यो हन्ता । प्रजापंतये स्वाहा। परमेष्ठिने स्वाहां ॥१॥

SECTION SIXTY-SEVEN 285

अग्नि, विश्वेदेवा, ध्रुव भूम, ध्रुवक्षिति, अच्युतक्षिति, स्विष्टकृत् अग्नि एताभ्य वैध्वदेवदेवताभ्य इद हवि प्रत्येक सुहुतमस्तु। धर्म, अधर्म, आप, ओषधिवनस्पतय, रक्षोदेवजना, गृह्या, अवपाना, अवसानपतय, सर्वभूता, काम, अन्तरिक्षम्, जगति वृक्षादिरूपेण एजमान मनुष्यादिरूपेण चेष्टमान परमात्मन भागरूप. तत्तन्नामक पदार्थसमूह, पृथिवी, अन्तरिक्षम्, द्यौः, सूर्य., चन्द्रमा, नक्षत्राणि, इन्द्र, वृहस्पति, प्रजापति, ब्रह्मा, पितर, पशुपतिरुद्र, देवा, पितर, भूतानि, मनुष्या, प्रजापति, परमेष्ठी इत्येतेभ्य प्रत्येक हवि सुहुतमस्तु ॥

[The above paiagiaph contains thirty-six short mantras used in worship and oblation They are original to the longer version Of these the first six ending in sāha are employed for offering oblations connected with the Vaiśvadeva 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 durista. The deity Fire specially pro- pitiated rectifies the wrong offerings. The Garhapatya Fıre is called Svistakrt in the Kalpa works The words n and Er are omitted in some text and धूमाय स्वाहा is added after ध्रुवक्षिति. In the next list oblations are offered to धर्म -rel- gious duty, अधम-the opposite of it, आप -waters, ओषधिवनस्पतय - herbs and trees, रक्षोदेवजना -demons and gods, गृह्या -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, T4-(the Supreme Being is called here näma because He is expressed by the totality of words

286 MAHĀNĀRĀYANOPANISAD

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-eaith, 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, पितर-departed ancestors, रुद्र पशुपति. Rudra the lord of living beings, देवा :- gods, पितर- manes, भूता -a variety of gods, मनुष्या -men, प्रजापति- the lord of creatures, and at-the four-faced creator dwelling in Brahmaloka Whereve 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, Sanat- kumāra advises Nārada to worship Nāma as Brahman Whenever offerings are made to the manes, the deities and men, the terms employed for oblations are svadha, namah and hanta respectively These special words of address give them pleasure Gods, like guests, are made happy by sweet words of courtesy The word pitr denotes two types of super- human 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 baltharana or offering worship- ful tribute to these deities who form the body of the Supreme So even irreligious demons, trees and plants find a place in it ]

यथा कूंप: शतधांरः सहस्त्रधारो अक्षितः । एवा में अस्तु धान्य: सहस्त्रधारमक्षितम् । धनंधान्यै स्वाहां ॥।

SECTION SIXTY-SEVEN 287

यथा शतसख्याकाभि सहस्रसख्याकाभिश्च प्रस्नवणरूपाभि. जलधाराभि कप अव्युदासी अक्षय्यश्च भवति एव मम सहस्रधार अक्षितम् धान्य अस्तु । तदर्थ इद हवि धनवानीनामिकायै देवतायँ सुहुतमस्तु॥। यथा just us शतधार having a hundred springs सहस्रधार having a thousand springs अक्षित perennial कूप well (भवति becomes) एवा (एवम्) analogously अक्षितम् inexhaustible सहस्र- धारम् having a thousand sources cf 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 obla- tions to the wealth-holding deity Hail! [This mantra in the longer version is an invocation addressed to the Supreme through the deity Dhanadhani, the supplier of man's subsistence There is a whole group of passages in the Taittuiyasamhita laying down food rules and praising Annadevata Life depends upon food So nothing is more fundamental than the supply of food which sustains life On this there is this ancient verse धर्मार्थकाममोक्षाणा प्राणा सस्थितिहेतव.। तान् निघ्नता कि न हनं रक्षता कि न रक्षितम्।। The Taittiriyopanisad III 8 9 also emphasises the necessity of acquiring much food through the worship of Annabrahman and sharing it with the needy ]

ये भूता: प्रचरन्ति दिवानक्त बर्लिमिच्छन्तो' वितुरदस्य प्रेष्याः ।

288 MAHĀNĀRĀYANOPANISAD

तेभ्यो' बलं पुष्टिकामो' हरामि मयि पुष्टि पुष्टिपतिर्दधातु स्वाहा ।।३।। ये वितुदस्य रमशानवासिन. भगवत कालाग्निरूपस्य प्रेष्या भृत्या भूता बलि इच्छन्त नक्तदिव प्रचरन्ति तेभ्य पुष्टिकाम सन् अह वलि अन्नरूप हरामि भूमौ निक्षिपामि। पुष्टिपति. पोषणाधिपति मयि पुष्टि स्थापयतु। स्वाहा ॥ ये those वितुदस्य of (Rudra) who causes pain प्रेष्या seivants भृता spirits बलिम् tribute इच्छन्त. desirIng दिवानक्तम् day and nght प्रचरन्ति move about तेभ्य for them पुष्टिकाम intending prosperity अहम् I बलिम offering (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 Rudrānuvāka 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 emissaries, so that the obstacles in the way to the attainment of prosperity

SECTION SIXTY-EIGHT 289

are removed through his giace The word utuda comes from the 1oot tud to prick o to pierce, and so vtuda here is kālūgni- rudi a who pierces the creatures with various kinds of soirows caused by the acts of Nature-various diseases, pestilence, inclemencies of weather and chmate According to the lot of each one, the creatures are exposed to them ]

अष्टषष्टित मोऽनुवाक. SECTION SIXTY-EIGHT

ओं तद्ब्रह्म। ओं तद्वायुः। ओं तदात्मा। ओं तत्सत्यम्। ओं तत्सर्वम्। ओं तत्पुरोर्नमः ॥१॥ प्रणवप्रतिपाद्य तत् ब्रह्मतत्त्व सर्ववेदान्तप्रसिद्धम्। मर्वक्रियोपादान तदेव सूत्रात्मा हिरण्यगर्भ वायु। आत्मा जीव अपि तत्। नदेव पगमार्थसत्यम्। तदेव सर्व चराचरात्मक जगत्। तदेव पुर पुराणि स्थूलसूक्ष्मकार्ण- शरीराणि। तादृशाय ब्रह्मणे नम अस्तु। अथवा पुरो बलवत प्रपञ्चस्य नामरूपविकल्पहेतु, अथवा पुरो. महत देवस्य नम प्र्नीभाव प्रपञ्चोन्मेषहेतु पराशक्ति। सापि तदेव पर ब्रह्म॥ 1. Om that is Brahman Om that is Väyu. 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 creatures) Salutations to Hım. [Here, in the longer version, this formula and the im- mediately succeeding one are given for japa to be performed in order to remove all one's sins In the shorter version this 17

290 MAHĀNĀRĀYANOPANISAD

formula is given as a substitute for Gayatrī together with its subsidiaries given for mental repetition when a person performs prānāyāma Both Bhattabhāskara and Sāyana explain the mantra adopting two philosophical view-points The syllable Om commencing each phrase announces that the passage is meant foi magnifying Paramätman, and also for emphasısıng His all-pervasive and all-inclusive nature According to Bhattabhaskaia, Biahma 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 Supreme 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 Parasaktı into the form of the universe Sāyana interpiets Vāyu as Hıranyagarbha or Sūtrātman embodying the power of knowledge and activity inherent in the universe, and ätman as the individual soul-both being derived from the Supreme He accepts the reading puro namah and explains purah as the nominative plural of pūh meaning a walled city to which the gross and subtle body of creatures are often compared in the scriptures In the view of Sāyana, thiee alternative measures of breath are used in the act of prana- yama 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 translation based on Sayana whose commentary reads purah namah which 1s supported by only one manuscript of the text used by the Ānandāśrama edition ]

SECTION SIXTY-EIGHT 291

ओं अन्तश्वरति भूतेषु गुहायां विश्वमूर्तिषु। त्वं यज्ञस्त्वं वषटकारस्त्वमिन्द्रस्त्वः रुद्रस्त्वं विष्णुस्त्वं ब्रह्म त्वं' प्रजा- पतिः । त्वं तदाप आपो ज्योती रसोऽमृतं ब्रह्म भूर्भुवः सुवरोम् ॥।२।। तादृश ब्रह्म भूतेषू प्राणिषु विश्वमूर्तिषु विविधशरीरेपु गृहाया हृदयान्त- भागे चरति वर्तते । हे परमात्मन् तादृश त्व यज्ञ, त्व चपट्कार, त्व इन्द्र, त्व रुद्र, त्व विष्णु, त्व ब्रह्म, त्व प्रजापति, त्व तत् प्रसिद्ध वस्तु, त्वमेवाप नदीगत जल, त्वमेवाप समुद्रगत जल, त्वमेव सूर्यादिज्योति, त्वमेव मधुरादिरस, त्वमेव अमृत, त्वमेव ब्रह्म वेदराशि, त्वमेव भूर्भुच सुव त्रैलोक्य, त्वमेव प्रणववाच्य 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 vasat, svāhā, svadhã, and hantã are employed, as specified before, while makıng offerings to gods, manes and men. Great gods like

292 MAHĀNĀRĀYANOPANISAD

Biahma, Visnu and Siva, the progenitor of mankind, sacri- fices and formulas, of offering, water and light, and other facts of the woild are indiscriminately collected here and asseited to be one with the Supieme The woishipper thereby thinks that there is nothing other than the Supieme and that everything has its value derived from the Supreme Accord- ing to Sayana, the mantia beginning with Om antas caratt 1s employed for the contemplative woiship of the Supreme after gāyatrī-visarjana connected with the twilight-devotion ]

एकोनसप्ततितमोऽनुवाक: SECTION SIXTY-NINE

श्रद्धायां प्राणे निविष्टोऽमृतं जुहोमि। श्रद्धायामपाने निविष्टोऽमृतं जुहोमि। श्रद्धायां व्याने निर्विष्टोऽमृतं जुहोमि। श्रद्धायांमुदाने निविष्टोऽमृतं जुहोमि। श्रद्धाया समाने निरविष्टोऽमृतं' जुहोमि। ब्रह्मणि म आत्मामृंतत्वाय

श्रुतौ श्रुतिप्रतिपादितेषु पदार्थेषृ च विश्वासातिशय श्रद्धा, तथा श्रद्धया युक्त सन् अह प्राणनामके वायुचिशेषे निविष्ट आदरयुक्त अथवा तत्स्थित्यै यतमान अमृतभूत इद हवि जुहोमि, आत्मज्योतिषि प्रक्षिपामि, तच्च हवि प्राणदेवतायै सुहुतमस्तु । ऊर्ध्ववृत्ति प्राण । अवाग्वृत्ति अपान । विश्वग्- वृत्ति व्यान। शब्दकारी उदान। सर्वगिषु अशितपीतादे समीकर्ता समान। अमृत स्वाद्वन्न अथवा अमरणहेतुक ब्रह्म। एताभि पञ्चभि आहुतिभि अमृतत्वाय मोक्षाय मे आत्मा जीव ब्रह्मणि एकीभवतु ॥।

SECTION SIXTY-NINE 293

1 Firm in my religious faith, I offer this oblation of ambrosia into prana with reverence. Firm in my religious faith, I offei this oblation of ambrosia into apāna with reverence Firm in my religious fath, I offer this oblation of ambrosia into vyāna with reverence Fırm in my religious fath, I offer this oblation of ambrosia into udāna with reverence. Firm in my religious faith, I offer this oblation of ambrosia mnto samāna with reverence By these oblations may my Self be united with the Supreme, so that I may attain Immortalıty [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 com- mencement of dinner a similar worship is offered into the Divine Fıre Vaiśvānara, dwelling within man and manifest- ing Itself through the fivefold breath This is called Prānāgni- hotra and there is an Upanisad entirely devoted to the des- cription of it, by the same name Every twiceborn religious aspirant, before he lays hand on the food which is set before him, ceremoniously purifies it, 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 repeating 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 activities in the body subsumed under the

294 MAHĀNĀRĀYANOPANISAD

five-fold prana 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 Supieme 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 Sāyana omits the word śraddhayam commencing each formula and adds TUTTT स्वाहा, अपानाय स्वाहा, ययानाय स्वाहा, उदानाय स्वाहा, and समानाय FaTaT, respectively, immediately after the verb juhomi in each formula ]

अमृतोपस्तरणमसि ॥२ ॥ - हे पीयमानोदक त्व अमृतोपस्तरण-यत्र अमृत अन्न ब्रह्म सीदति तदास्तरणं असि ॥ 2. O water, thou art the spread out seat of Annabrahman, the immortal food

[This formula is repeated and a small quantity of water is sipped before one starts eating Anything 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 Prānahuti 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 Chandogyopanisad V.2 2]

SECTION SIXTY-NINE 295

श्रद्धायां प्राणे निर्विष्टोऽमृतं जुहोमि। शिवो मा विशा- प्रदाहाय। प्राणाय स्वाहा॥ श्रद्धायांमपाने निरविष्टोऽमृतं' जुहोमि। शिवो मा विशाप्रदाहाय। अपानाय स्बाहा॥ श्रद्धायां व्याने निर्विष्टोऽमृतं जुहोमि। शिवो मां विशा- प्रदाहाय। व्यानाय स्वाहा। श्रद्धायांमुदाने निरविष्टोऽमृत जुहोमि। शिवो मा विशाप्रदाहाय। उदानाय स्वाहा ॥ श्रद्धाया समाने निर्विष्टोऽमृतं जुहोमि। शिवो मा विशा- प्रंदाहाय। समानाय स्वाहा ॥ ब्रह्मणि म आत्मामृतत्वारय

.. हे हूयमानहविर्विशेष, त्व शिव शान्तो भूत्वा अप्रदाहाय क्षुद्दाह- शान्त्यर्थ मा प्रविश. = 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 292) with the insertion of the clause शिवो मा विशाप्रदाहाय (which alone is translated here) After each oblation and before the svaha 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 ]

अमृतापिधानमसि ॥४।। हे पीयमानोदक, येन अमृत पिधीयते त्व तत् छादन असि ।। 4. O water, thou art the cover for brahman, the immortal food.

296 MAHĀNĀRĀYANOPANISAD

[This mantra is repeated mentally when a small quantity of water is sipped after the dinner is completed This last morsel of water, covers, as it were, the ingested food ]

सप्ततितमोऽनुवाक: SECTION SEVENTY

श्रद्धायां प्राणे निविश्याभृतः हुतम्। प्राणमन्नेनाप्या- यस्व ॥ श्रद्धायामपाने निविश्याभृत हुतम्। अपानमन्ने' नाप्यायस्व ।। श्रद्धायां व्याने निविश्यामृत: हुतम्। व्यानमन्नेनाप्यायस्व। श्रद्धायांमुदाने निविश्यामृतः हुतम्। उदानमन्नेनाप्यायस्व ।। श्रद्धायां समाने निविश्यामृत: हुतम्। समानमन्नेनाप्यायस्व ॥ श्रद्धावता मया प्राणनामके वायौ निविश्य आदरातिशय कृत्वा अमृत अविनश्वर स्वादुभृत इद हवि. मया हुतम्। तस्मात् हे प्राणदेव, मदीया प्राणवृत्ति अनेन अन्नेन आप्यायस्व वर्धयस्व। एव अपान व्यान उदान समान च तत्तत्प्राणवृत्तिवर्धनार्थ प्रार्थ्यन्ते।। 1. Firm in my religious faith, I have offered this oblation of ambrosia into prāna with rever- ence O präna, 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 reli-

SECTION SEVENTY-ONE 297

gious faith, I have offered this oblation of ambrosia into vyāna 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 samãna with rever- ence. O samana, increase the power of my middle breath with this food [These five formulas are iepeated at the end of the dinner and before one leaves his seat ]

एकसप्ततितमोऽनुवाक. SECTION SEVENTY-ONE

अङ्कष्ठमात्र: पुरुषोऽङ्गष्ठं च समाश्रितः । ईशः सर्वस्य जगतः प्रभुः प्रीणातुं विश्वभुक् ॥१॥ अङ्गष्ठमात्र अङ्गष्ठप्रमाणे हृदयाकाशे अवस्थित बुद्धयर्वच्छिन्न जीवरूप पुरुष स्वकीयया जानक्रियाशक्त्या पादाङ्गष्ठ मस्तक च आश्रित अर्थात् आपादतलमस्तक व्याप्त तिष्ठति। स एव शरीरानवच्छिन्नस्वरूप सन् सर्वस्य जगत ईश नियन्ता विश्वभुक् प्रपञ्चस्य भोक्ता च । तादृश प्रभु. अनेन मत्कृतेन भोजनेन प्रीणातु ॥ अङ्गष्ठमात्र having the size of the thumb पुरुष the Person (dwellig in the body) अङ्गष्ठम् the toe च and (the head)

298 MAHĀNĀRĀYANOPANISAD

समाश्रित dwells as support सवस्य of all जगत universe ईश ruler विश्वभुक enjoyel 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 [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 Supreme 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 Elsewhere in this work it has been stated that the Supreme 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 1s also spoken of here as having the size of the thumb Sayana takes angustham ca as an incomplete phrase and fills out the unexpressed idea by statıng 'from pādāngustha (toe) to the crown' Though the Jiva is supposed to dwell in the heart, it is active and cognizant of sensations in any part of the body In the longer version prīnāti occurs in the place of prinātu. This verb, however, expresses a prayer on the part of the

SECTION SEVENTY-TWO 299

person who has finished his food Man considers that he is only an mnstrument of God and the satisfaction he has derved by the repast really belongs to God-the enjoyer of the whole universe It is believed that the Kalagni Fire which will finally destioy the universe is hidden at the root of the universe Similarly the fire which consumes the food eaten is also supposed to dwell at the toe, by which man is rooted to the earth Pouiing water on the toe, therefore, 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 मं आसन्। नसोः प्राणः। अक्ष्योश्रक्षुः । कर्णयोः श्रोत्रम्। बाहुवोर्बलम् । उरुवोरोजः । अरिष्टा विश्वान्य- ङ्ांनि तनूः । तनुवां मे सह नमस्ते अस्तु मा मा हि-सीः

हे परमात्मन् भगवत्प्रीणनार्थ भुक्ततः मम वागिन्द्रियशक्नि आसन् आस्ये, प्राणशक्ति नसो चक्षुरिन्द्रियशक्ति अक्ष्णो, श्रोत्रेन्द्रियशक्ति. तद्गोळकयो च स्वास्थ्ययुक्ता. तिष्ठन्ति। बाह्नो बल ऊर्वो ओज अर्थात् सामर्थ्य च अभूताम्। मम तन्वा लिगशरीरेण सह सर्वाणि मम अङ्गानि तनू स्थूलशरीर च अरिष्टानि निर्दोषाणि अभवन्। अत. हे भगवन् भगवत्सृष्ट अन्न भुक्त्वा अहन्यहनि तृप्तोऽह भचते प्रणामान् समर्पयामि। एव स्वस्थी- भूत मा मदीय सर्व मा हिसी. किन्तु रक्ष।।

300 MAHĀNĀRĀYANOPANISAD

मे my वाक faculty of speech आस्मन् (आस्ये) in the mouth प्राण breath नासो in the nostrils चक्षु sight अक्ष्यो (अक्ष्णो) In the eyes श्रोत्रम् hearing कर्णयो in the ears बलम् strength बाहुवो (बाह्वो) in the hands ओज vitality ऊरुवो (ऊर्वो) in the thighs (च and अभवन् have come to be) मे my तनुवा (तन्वा) along with the (subtle) body तनू (gross) body विश्वानि all अङ्गानि lImbs अरिष्टा (अरिष्टानि) defectless (अभवन् became). ते to thee नम salutation अस्तु be मा me मा not हिसी hurt

1. O Lord, after repast my powers of speech, of breath, of sight, and of hearing, are firm in their respective stations ie, mouth, nostrils, eyes and ears, so also strength and vitality have re- turned 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 suppled through the grace of the Lord The first mantra of Isāvāsya, according to many commentators, 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 ]

SECTION SEVENTY-THREE 301

त्रिसप्ततितमोऽनुवाक SECTION SEVENTY-THREE

वर्यः सुपर्णा उपसेदुरिन्द्रं प्रियमेधा ऋषंयो नार्धमानाः। अर्प ध्वान्तमूर्णुहि पूधि चक्षुर्मुमुग्ध्यस्मान्निधयेव बद्धान् ॥ १11 सुपर्णा शोभनपक्षयुक्ता वय पक्षिण इव द्रुनगमना अथवा पक्षिमूर्ति- धारिण नाधमाना प्रज्ञा याचमाना प्रियमेधा यज्ञप्रिया अथवा सर्वप्राणि- हित स्मरन्त ऋषय इन्द्र उपसेदु। उपसृत्य एव पार्थयाचकु -हे भगवन् ध्वान्त अज्ञानान्धकार अप ऊर्णुहि अपसाग्य। अस्माक चक्षु जानलक्षणा दृष्टि पूर्धि पूरय। निधया शृङ्डलया पाशसमूहेन वा बद्धान् यथा कश्चित् सुहृत् मोचयति तथा अस्मान् मुमुग्धि अज्ञानबन्धनात् मोचय ।। सुपर्णा having attractive plumage वय birds (इव like) नाधमाना praying प्रियमेधा devoted to sacrifical worship, remembering the good of all ऋषय sages इन्द्रम् Indra उपसेदु 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 sup- licating thus Remove our darkness and ignor- ance; fill our eyes with worthy sights; and release us from the bondage of ignorance lıke birds trapped in snares.

302 MAHĀNĀRĀYANOPANISAD

[This is a mantra quoted here from Rgieda X 73 11 with the puipose 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 Taittuīyabrāhmana II 5 8 where Sayana interprets nidhã as fetters and suparna as iays of the sun It is not incorporated with the shorter ver- sion 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 HT निधय अवबद्धान् आसक्तान् कुरु-make us covet treasuies This cannot be, because the padapatha of the Rgvedic text gives nıdhayā iva baddhūn ]

चतु.सप्ततितमोऽनुवाक SECTION SEVENTY-FOUR

प्राणानां ग्रन्थिरसि रुद्रो मां विशान्तकः। तेनान्नेनाप्या- यस्व ।। हे रुद्र हृदयवर्तिन् अहङ्कार त्व वायुरूपाणा इिन्द्रयरूपाणा च प्राणाना परस्पर अविश्लेषाय ग्रन्थि असि। तादृश अहङ्काराभिमानिन् हे रुद्र त्व दु खानामन्तको भूत्वा मा विश मच्छरीरे प्रविष्टो भव। तेन मद्द्क्तेन अन्नेन मा आप्यायस्व अभिवर्धय ।। हे रुद्र O Rudra प्राणानाम् of the breaths and senses ग्रन्थि binding knot असि thou art. अन्तक as end-maker (of sorrow) मा me विश enter. तेन by that अन्नेन food आप्यायस्व increase and protect

SECTION SEVENTY-FIVE 303

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 prāna- granth1 sustains the span of life Srı Ramakrıshna remarked in the course of a conversation that when ahankāra disappears, 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 ahankāra which is the knot of life Rudra is therefore the pranagranthi also Further Rudra in his divine aspect is beseeched 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 ]

पञ्चसप्ततितमोऽनुवाक. SECTION SEVENTY-FIVE

नमो रुद्राय विष्णवे मृत्युर्मे पाहि ॥१॥ रुद्राय नम अस्तु। विष्णवे च नम अस्तु । मृत्यो मा पाहि॥

304 MAHĀNĀRĀYANOPANISAD

रुद्राय to Rudra नम salutation विष्णवे to Visnu (नम salutation) मृत्यु (मृत्यो) 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 throughout life in orde to save oneself from death This Yajus may be interpreted either as a salutation to Rudra and Visnu sepa- rately, or to both together as one The latter interpretation is supported by the conclusion of the prayer which gives the sıngular predicate The Skandopanisad declares the identity of Sıva and Visnu thus Yatha Sivamayo visnui evam visnu- mayah śwvah There is a considerable literature establıshing the unity and identity of Siva and Visnu produced during the course of many centunies ]

पट्सप्ततितमोऽनुवाक. SECTION SEVENTY-SIX

त्वं वनेभ्यस्त्वमोषधीभ्यस्त्वं नृणां नृपते जायसे शुचि:

हे अग्ने अग्रणीत्वादिगुणविशिष्ट नृणा मध्ये ये यष्टार तेषा विशेषेण सर्वेषामपि नृणा सामान्येन च नृपते पालक त्व द्युभि यागदिवसै निमित्त- मूतै यागार्थ जायते मथनेन उत्पद्यसे। त्व आ सर्वत शुशुक्षणि दीप्यमान जायसे अथवा स्पर्शेन शोकस्य दाता जायसे। त्व अन्भय वैद्युतरूपेण बडवा- रूपेण वा जायसे। त्व वनेभ्य दावरूपेण अथवा अरणिकाष्ठेभ्य जायसे।

SECTION SEVENTY-SIX 305

ओषधीभ्य वशादिभ्य सङ्कर्षणेन जायसे । त्व शुचि आदित्यरूप अथवा शुद्धिहेतु जायसे।। हे अग्ने O Fire, नृणाम् among men नृपते protector of men त्वम् thou द्ुभि by days (जायसे art born) त्वम् thou आ from every side शुशुक्षणि luminous (or आशुशुक्षणि 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 अश्मन परि from cloud, stone (जायसे art born) त्वम् thou वनेभ्य from the wood (जायसे art born) त्वम् thou ओषधीभ्य from herbs (जायसे art born) त्वम् thou शुचि the sun or the ever pure जायसे art born 1. O Agnı, thou art born on the days of sacrifices 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. [This mantra originally belongs to Rgreda 2 1 1, and ıt ıs found also at Vājasaneyısamhıtā XI 27 Here I have made an explanatory tianslation of it based on Rgvedabhāsya of Sayana It is not placed in the shorter version The anony- mous commentary in the Anandāśrama edition explains it in an arbitrary way For instance the phrase tvam vanebhyah 1s explained thus. Thou wanderest about at pleasure in Nandana- vana and other forests. The purport of the stanza is stated to 18

306 MAHĀNĀRAYANOPANISAD

be a prayer to the Supieme Being for averting death From the interpretation of Sayana it is clear that Agni here Is portrayed as samātmaka, manifold and ubiquitous ]

सप्तसप्ततितमोऽनुवाक: SECTION SEVENTY-SEVEN

शिवेनं मे सं्तिष्ठस्व स्योनेन मे संतिष्ठस्व सुभूतेन मे सं्तिष्ठस्व ब्रह्मवर्चसेनं मे संतिष्ठस्व यज्ञर्स्याद्धिमनुसंतिष्ठ- स्वोपं ते यज्ञ नम उप ते नम उप ते नमः ॥१॥ सर्वयज्ञस्वरूपक भगवन्, ते उप समीपे नम अस्तु पुन पुन। हे यज्ञ, शिवेन सर्वोपद्रवोपशमनरूपेण मगलप्रदानेन च सह मे मत्सकाश सतिष्ठस्व सन्निहितो भव अथवा समाप्ति गच्छ, स्योनेन सुखप्रदानेन सह मत्समीप सतिष्ठस्व, मुभूतेन सुष्ठ भूतः सन् सुष्ठुनिष्पन्नाकारः सन् वा अभीष्टदानेन सह मत्समीप सतिष्ठस्व, ब्रह्मवर्चसेन मन्त्रबलेन सह मत्समीप सतिष्ठस्व । एव गुणवति त्वयि मत्सकाशमुपस्थिते सति अहमपि एवविधगुणविशिष्ट भूयासम्। किच भवत्प्रीत्यर्थ कृतस्य यज्ञस्य समृद्धिमन् फल दातु मत्समीप सतिष्ठस्व ।। हे यज्ञ O Lord worshipped in the sacrifice ते thy उप proximity नम. I prostrate in reverence (Repeated thrice as an expression of deep feeling and adoration.) शिवेन as the giver of what is auspicious मे संतिष्ठस्व remai with me. स्योनेन as the giver of happiness मे सतिष्ठस्व remain with me. सुभूतेन as the conferer of what is good मे सतिष्ठस्व remai with me. ब्रह्मवचसेन as the giver of splendour born of Vedic

SECTION SEVENTY-SEVEN 307

learning मे सतिष्ठस्व remain with me यज्ञस्य of the sacrifice ऋद्धिम् flawless completion अनु after सतिष्ठस्व 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 com- pleted prosperously, be with me to confer the fruits of it. [This passage originally occurs at Taittırīyabrāhmana III. 7 6. It starts with the words यज्ञ नमस्ते यज्ञ। नमो नमशच ते 4T I and is an anumantrana before śamyuvāka Here it is taken as a prayer addressed to the Supreme Being by a worshipper seeking the fulfilment of his desires The repeti- tion 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 Taittirīyabrahmana II 8 8 reproduced below with translation asserts that grace of Brahman must be sought for the perfection of the Yajña पिता विराजामृषभो रयीणा, अन्तरिक्ष विश्वरूप आविवेश, तमकैरभ्यर्चन्ति वत्स, ब्रह्म सन्त ब्रह्मणावधयन्त, ब्रह्म देवानजनयत्, ब्रह्म विश्वमिद जगत्, ब्रह्मण क्षत्र निर्मितं, ब्रह्म ब्राह्मण आत्मना, अन्तरस्मिन्निमे लोका,

308 MAHĀNĀRĀYANOPANISAD

अन्तर्विश्वमिद जगत्, ब्रह्मैव भूताना ज्येष्ठ, तेन कोरऽ्हंति स्पर्धितु, ब्रह्मन् देवास्त्रर्यस्त्रिशत्, ब्रह्मन्निन्द्रप्रजापति, ब्रह्मन ह विश्वा भूतानि, नावीवान्त समाहिता, चतस्र आशा प्रचरन्त्वग्नय, इम नो यज्ञ नयतु प्रजानन्, घृत पिन्वन्नजर सुवीर व्रह्म समिद्द्वत्याहुतीनाम्-Vena, the Reality descubed on page 71, is the excellent 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) Brāhmanas desirous of the iesults of their good work worship the Brahman and praise hım 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 Ksattriyas was fashioned from that Brahman Brahman 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 s the first and foremost of all that becomes Who dares to vie with such Brahman? In that Brahman all the thirty- three Gods are included Indra and Prajāpati are in Brahman All beings 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 oblation of butter and granting us good heroes Brahman, in short, is the illuminator of these oblations offered by us -Passages like this in the Brāhmanas clearly show that philosophy and worship in the Vedas are closely united and that dichotomy would lead to the atrophy of both ]

SECTION SEVENTY-EIGHT 309

अष्टसप्ततितमोऽनुवाक. SECTION SEVENTY-EIGHT

सत्यं परं पर! सत्य: सत्येन न सुवर्गाल्लोकाच्च्यवन्ते कदाचन सता: हि सत्यं तस्मात्सित्ये रमन्ते ॥१॥

यथाप्रमाण प्रत्यक्षीकृतस्य पदार्थस्य तर्थव अभिदान सत्यम्। तत् पुरुषार्थसाधनेषु पर उत्कृप्टम्, पर उत्कृष्ट सत्यमेव, अथवा पर ब्रह्म एव अबाध्य सत्यम्, एव यथार्थवचनमपि व्यावहारिकबाधाराहित्येन उत्कृष्टत्वात् पर सत्यम्। सत्येन यथाभूतार्थवदनेन कदाचिदपि स्वर्गात् सत्यवादिन. न प्रच्यवन्ते। यस्मात् कारणात् सता ऋष्यादीना सत्य एव अस्ति न असत्यम् तस्मात् 'सता इद' सत्य इति व्युत्पत्तिमाश्रित्य सत्य पर मोक्षसाधनमिति मन्वाना श्रेयोर्थिन सर्वे सत्ये रमन्ते ।

सत्यम् truthfulness परम् excellent, परम् that which is exce- llent सत्यम् truthfulness, सत्येन by truthfulness सुवर्गात् (स्वर्गात्) from blissful लोकात् from the world कदाचन at any time न च्यवन्ते do not fall सत्यम् truthfulness हि for सताम् belongs to good तस्मात् therefore सत्ये in truthfulness रमन्ते they delight

1. Truthfulness is excellent. What is ex- cellent is truthfulness chly By truthfulness those who have attained to the state of blissfulness never fall from there. What belongs to sat, namely good people, that is indeed satyam (truth- fulness). For this reason seekers of the highest good find delight in truthfulness

310 MAHĀNĀRĀYANOPANISAD

[This Section lays down the principles of sannyasa The heart of sannyāsa is tapas, which includes habits, tempera- ments and traits of character specified in the scriptures Each moral quality that should necessauly be cultivated by a sannyāsın is also called tapas Eleven such items are men- tioned here. Nyäsa is placed at the head of all of them, for that transcends the rest-that is the unsurpassed means of attaining Self-illumination A person is rendered fit for sannyasa by the destruction of his sins and blemishes Wor- ship habitually performed by one who lves 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 Tiuth The first condition laid down here which gives fitness for sannyāsa is truthfulness Truthfulness is ceitainly high Granting that one who violates this principle gets heaven through the force of some other virtue, it is stated heie 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 satı sadhuh, 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 unsur- passed means of liberation Those who have the summum bonum of life in view, therefore, uelight in truthfulness always Swami Vivekananda said Stand upon truth and you have got God Follow tiuth wheiever 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.

SECTION SEVENTY-EIGHT 311

VIII Page 346) Evidently moral and intellectual truths are allied The supremacy of truth is thus extolled in the Maha- bharata -अश्वमेधसहस्त्र च सत्य च तुलया धृतम्। अश्वमेधसहस्त्राद्धि सत्यमेवात्यरेचयत् ।।]

तप इति तपो नानशनात्पर यद्धि परं तपस्तर्द् दुर्धर्ष तद् दुरांधष तस्मात्तपसि रमन्ते ।।२।। तप इति यत्प्रसिद्ध तीर्थयात्राजपहोमादीनि, तदेव पर इति पक्षान्तर केषांचित्। तेषु सर्वेषु अपि अनशनात् उपवासैकभक्तादिरूपात् अशनवर्जनात् अथवा अनशनोपलक्षितात् स्वधर्मानुष्ठानार्थात् कायक्लेशात् पर तप नास्ति। तत् पर तप दुर्धर्ष दुरनुष्ठान अथवा सोढु अक्यम्। अत एव तादश तप इतरप्राणिना दुराधर्ष ईषदपि धर्षितुमशक्यम्। तस्मात् कारणात् श्रेयोर्थिन सर्वे तादृशे तपसि रमन्ते।। तप austerity इति thus (some opme) अनशनात् than fast परम् superior तप austerity न not यत् what Is described हि indeed परम् superior तप austerity तत् that दुधषम् hard to be practised तत् that दुराधषम् not capable of approach (by others), तस्मात् therefore तपसि in autserity 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). 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

312 MAHĀNĀRĀYANOPANISAD

a normal man, abstention from food for a long period even on religious ground is a hard practice Here austerty implies also other forms of hardships which one has to encounter in the execution of one's religious duties enjoined by the scrip- tures 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 निर्यतं ब्रह्मचारिणस्तस्माद्दमें रमन्ते ।।३। बाह्येन्द्रियाणा निषिद्धविषयेभ्य निवर्तन दम स एव मोक्षसाधन इति नैष्ठिकब्रह्मचारिण नियत 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 रमन्ते they delight 3. Perfect ascetics declare that withdrawal of the senses from the attraction of forbidden objects is the means of liberation. Therefore they delight in it. [The third characteristic of a seeker after liberation is described A potent means of liberation is the control of the senses which is practised by the Naisthika-brahmacārins ]

शम इत्यरण्ये मुनयस्तस्माच्छमे रमन्ते ॥४॥ अरण्ये वर्तमाना मुनय अर्थात् वानप्रस्था मनोनिग्रह एव मोक्षहेतु इति मन्यन्ते। तस्मात् ते शमे रमन्ते ॥

SECTION SEVENTY-EIGHT 313

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 śama denotes the attempt to control impulses and emotions and to make the mind calm and tranquil For faclitating ths aspirants resort to the solitude of forests. According to Bhattabhāskara śama means sarvapravıttyu- parama or retirement from domestic and social duties in oider to devote oneself entuely to meditation and calmness ]

दानमिति सर्वीणि भूतानि प्रशःसंन्ति दानान्नातिंदुष्करं तस्मांद्दाने रमन्ते ॥।५।। स्वस्वत्वपरित्यागपुरस्सर परस्वत्वापादनपर्यन्त. गोहिरण्यादिधनाना शास्त्रोक्तवर्त्मना यो व्यय. महाफलत्वात् स एव उत्तम मोक्षसाधन इति मत्वा सर्वे प्राणिनः तादृश दान प्रशसन्ति। दानात् हि पर अतिशयेन दुष्कर नास्ति। तस्मात् श्रेयोर्थिनः शक्त्या दाने रमन्ते । दानम् selfless gift (परम् supreme) इति thus सर्वाणि all भूतानि creatures प्रशसन्ति praise. दानात् than selfless gift अति- दुष्करम् more difficult to perform न there is not. तस्मात् therefore दाने in selfless gift रमन्ते they delight 5 All creatures praise selfless gift as sup- reme, for there is nothing more difficult to per-

314 MAHĀNĀRĀYANOPANISAD

form 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 subduing a foe, according to ancient text books of politics, are sāma, dāna, bheda and danda The teim dana in this quadrad has a political motive and therefoie is foreign to the field of relgion 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 pioprietoiship 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 domination over the receiver as it happens in the case of political subsidies The true religious man does not expect even gratitude and thanks in return for the gift he has made, foi he has done an act of utter selflessness merely as a religious duty Giving of gifts in such a manner is considered extremely hard to practise Do we not find men ready to buy wealth at the cost of their lives? Property is really externalised will and hardly we find one ieady 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 religious gift The woid duskaram in the shorter version is replaced by duścaram in the longer version The sense in both the cases is identical ]

धर्म इति धर्मेण सव मिदं परिगृहीतं धर्मान्नातिदुश्वरं तस्माद्धर्मे रमन्ते ।।६।।

SECTION SEVENTY-EIGHT 315

श्रुतिस्मृतिविहित धर्मः एव पर तप इति धर्मनिष्ठा. मन्यन्ते। सर्वमिद जगत् धर्मेण परिगृहीत वशीकृतम्। अलसै चरितु अशक्यरूपात् धर्मात् अतिदुश्चरं नास्ति। तस्मात् श्रेयोर्थिन. घर्मे रमन्ते॥ धर्मः scriptural duty (पर: supreme) इति thus (they think) धर्मेण by dharma सर्वम् all इदम् this परिगृहीतम् held together धर्मात् than dharma अतिदुश्चरम् more difficult to practise न there is not तस्मात therefore धर्मे in dharma रमन्ते they delight 6. Some consider that scriptural duty is the means of liberation. By the performance of 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 Bhatta- bhaskara dharma denotes the regular, occasional and optional duties taught by the śruti and the smrti Sāyana interprets here dharma as social service, such as construction of wells, tanks and reservoirs, in which kings and ministers are in- terested. By these works service is done to all creatures The context does not warrant this restriction of the meaning in a special manner Religous righteousness in general is denoted by the word dharma Duties ordained by ancient scriptures, customary practice, exemplary deeds of respected elders, pro- nouncements of sages, behaviour approved by good people,- all these help to eliminate selfish feelings and passions from

316 MAHĀNĀRĀYANOPANISAD

the mind of man and confirm him to a life in harmony with his fellow beings and incline him to discharge his duties towards God All these come under the term dharma Cer- tainly it is difficult for the natural man to piactise it ]

प्रजन इति भूयां सस्तस्मात् भूर्यिष्ठाः प्रजायन्ते तस्मात् भूयिष्ठाः प्रजनने रमन्ते ।।७॥ प्रजन अपत्योत्पादनम् । तदेव मोक्ष प्रति उत्तमसाधनत्वात् परम तप इति प्रजोत्पत्तौ व्यापृताना पक्ष । तस्मात् भूयास प्रजनरूप तपः कुर्वन्ति । तत लोके बहव पुत्रपौत्रादिरूपेण प्रजायन्ते। तस्मात् गार्हस्थ्ये प्रजाश्रद्धया भूयिष्ठा अतिबहव प्रजोत्पादने रमन्ते।। प्रजन procreation इति thus भूयास a very large number of people (मन्यन्ते think) तस्मात therefore भूयिष्ठा the largest number प्रजायन्ते are born तस्मात् therefore भूयिष्ठा the largest number प्रजनने in procreation 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 ignorant, 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 conse- quence of this faith, the largest number of people find pleasure in the procreatory act and the largest number of children are born ]

SECTION SEVENTY-EIGHT 317

अग्नय इत्याह तस्मादग्नय आधांतव्याः ।।८।। अग्नय पर तप अर्थात् उत्तमो मुक्तिहेतु इति वेदनिष्ठा मन्यन्ते । तस्मात् सर्वै अग्नय आधातव्या ।।

अग्नय. Fires consecrated for Vedic worship इति thus आह one says तस्मात therefore अग्नय. Fires आधातव्या must be consecrated

8 Some one devoted to the Vedic religion says that the Vedic Fires are the means of libera- tion. Therefore the Vedic Fires must be conse- crated.

[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 mahāgnis (specially consecrated Fires) called Gārha- patya, Anvāhāryapacana or Daksınāgnı, Agnīdhrīya, Āvasa- thya and Ahavaniya These Fires are to be kept alıve always, according to the ajasrapaksa view, and according to the uddharanapaksa view, excepting the Gärhapatya, the rest are kindled, by transference from the Garhapatya, only when necessity arises for particular rites Vedic forms of worship beginning with Agnıhotra and ending in Darsapūrnamāsa- with all the varieties and elaborations-are to be made with the help of these five Fires The Vedas declare पञ्च वा एते आत्मनिष्ठा आत्मान क्षेम 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 libera- tion Fire worship, therefore, must be kept up by all compe- tent aspirants who seek their own highest good ]

318 MAHĀNĀRĀYANOPANISAD

अग्निहोत्रमित्यांह तस्मांदग्निहोत्रे रमन्ते ॥९॥ अग्निहोत्र परम तप अर्थात् उत्तम मोक्षसाधन इत्यपर आह। तस्मात् केचित् श्रेयोर्थिन अग्निहोत्रे रमन्ते।। अग्निहोत्रम् the Agnihotra sacrifice इति thus आह (another) says. तस्मात therefore अग्निहोत्रे in the Agnihotra sacrIfice रमन्ते (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 scuptural injunction yāvaj jīvam agnihotram juhuyat-one should perform Agnihotra till the end-a competent person, after conseciation of the Fire, must offer daily morning and evening oblations called Agnihotra without fail Some say this is the means of liberation.]

यज्ञ इति यज्ञेन हि देवा दिवं गतास्तस्माद्यज्ञे रमन्ते ॥१०॥1 यज्ञ ज्योतिष्टोमादिक परम तप उत्तम मोक्षसाधनमिति अपरे मन्यन्ते। देवा पूर्वानुष्ठितेन यज्ञेन स्वर्गलोक गता.। तस्मात् कारणात् केचन वेदनिष्ठा. यज्ञे रमन्ते ।। यज्ञ. sacrifice इति thus यज्ञेन by sacrifice हि veriy देवा: gods दिवम् heaven गता have reached तस्मात् therefore यज्ञ in sacrifice रमन्ते they delight 10. Others devoted to the Vedic religion say that sacrifice is the means of liberation. Verily

SECTION SEVENTY-EIGHT 319

gods have attained heaven by their own puor deeds of sacrifice Therefore seekers of the highest good delight in the performance of sacri- fice

[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 paśu A yajña is originated 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 1s called Ahina A sacrificial session extending over many days, sometimes years, is called a sattra Both are entitled to the name yajña Darśapūrnamāsa and Jyotistoma 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 yajñas which they performed when they lived on the earth as human beings Bhattabhāskara reads yajño hi devānām after the first two words This means that the worship through yajña is really liked by the gods Those good people who worship gods on the earth by yajña are as good as gods in heaven Sāyana's reading यज्ञेन हि देवा दिव गता is replaced in the longer ver- sion by the short clause यज्ञो हि देवा only, which lacks clarity. Sāyana's text 1s, therefore, adopted above in this edition ]

320 MAHĀNĀRĀYANOPANISAD

मानसमिति विद्वा सस्तस्माद्विद्वा सं एव मानसे रमन्ते

मानस मनसेव निष्पाद्य उपासन अथवा मानसिक विषयत्याग एव परम तप उत्तम मोक्षसाधनमिति केचन विद्वास मन्यन्ते। तस्मात् विद्वास मानसे एव उपासने रमन्ते अथवा मनसा विषयत्याग कुर्वन्ति ॥ मानसम् inward (worship) इति thus विद्वास wise people, तस्मात् therefore विद्वास wise people मानसे in inward worship एव 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 was 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 1s 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 Supreme and His divine excellences There is a general division of the subject matter of the Vedas ınto karma, upāsanā and jñāna Upāsana 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 scupture and instructed by the preceptor Such upāsanas are found in the Brahmanas, 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 Upanısadıc philosophy has

SECTION SEVENTY-EIGHT 321

stemmed out of those upāsanas that were prescribed as a substitute for the performance of karma Speaking from the view-point of religious evolution we may say that (a) sıngle- ness of purpose, (b) subjugation of lower passions and (c) devo- tion to duty are cultivated by the religious seeker through the meticulous performance of overt sacrificial acts continuously foi 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 jñāna-karma- samuccaya We find refeiences in the Vedas to a still higher stage when karma is substituted by upāsanā, in which case all external ieligious acts aie suppressed by the inner urge of the contemplative mind A person who has giown into this state of spintual maturity is called an Atmayajin, in the Brähmanas and the Aranyakas Having described the superio- rity of Agnyadhana, Agnihotra and Yajña in their natural sequence, the purely contemplative worshıp of the Ātmayājin is extolled in this passage A person who has reached this stage can really find pleasure only in inward worship (mānasa eva) Bhattabhaskara takes the word manasa in a limited sense and explains that it stands here only for mental rejec- tion of pleasure which one feels in attractive external objects ]

न यास इतिं ब्रह्मा ब्रह्मा हि पर: परो हि ब्रह्मा तानि वा एतान्यवंराणि तपाःसि न्यास एवात्यरेचयत् य एवं वेदेत्युपनिर्षत् ॥१२।। न्यास सर्वकर्मफलत्याग अथवा आरुणिजाबालाद्युपनिषदुक्तप्रकारेण कर्मणा परित्याग य स एव परम तप उत्तम मोक्षसाधनमिति ब्रह्मा हिरण्य- गर्भ मन्यते। स च पर परमात्मरूप हि, हिरण्यगर्भदेहधारी अपि परमात्मैव 19

322 MAHĀNĀRĀYANOPANISAD

ब्रह्मा, परमात्मन पुत्रत्वात्। तानि सत्यतपोदमशमदानधर्मप्रजनाग्न्यग्निहोत्र- यज्ञमानसरूपाणि एतानि यद्यपि तपास्येव भवन्ति तथापि सन्यासापेक्षया अवराणि। न्यास. सन्यास एक एव तानि सर्वाणि अत्यरेचयत्-अनुत्तम- त्वात् सर्वोपरि वर्तते। य पुमान् सन्यासस्य सर्वोत्तमत्व वेद तस्य रहस्यभूता विद्या उपनिषदुक्ता ।।

न्यास sannyasa इति thus ब्रह्मा Hiranyagarbha (thinks) ब्रह्मा Hiranyagarbha हि verly पर the supreme पर the supreme हि alone ब्रह्मा Hiranyagarbha तानि those वे certainly एतानि these तपासि austerities अवराणि inferior. न्यास sannyasa एव alone अत्यरेचयत् surpassed य: he who एवम् thus वेद understands इति thus उपनिषत् secret knowledge

12. Brahmā Hıranyagarbha considers that sannyāsa is the means of liberation. Hıranya- garbha is indeed the Supreme The Supreme alone is Hıranyagarbha (although he is a personality). Certainly these austerities set forth above are inferior Sannyāsa alone surpassed all To hım who thus knows the all-transceding excellence of sannyasa precious knowledge (has been imparted)

[This passage contains the clmax reached by the tiend of opinions expressed by this whole Section It is the twelfth and last view Bhattabhāskara interprets that nyāsa is sarva- karmaphalatyāga and that it deserves to be honoured as Brahman The status of tapas cannot be denied to any of the eleven categories mentioned prior to this passage, because all of them contubute to human welfare But they have value only when they are genumnely rooted in nyäsa or surrender

SECTION SEVENTY-EIGHT 323

of their fruit to God According to Sāyana, however, nyāsa here is the same as sannyasa-yoga mentioned on page 149 Accoiding to Aruni, Jabala and other Sannyasa Upanisads, 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 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 Sannyasin is one who conforms himself to the code of conduct prescribed for him by the scriptures specifically, and one who is constantly in the condi- tion of spiritual and moral perfection denoted by that term Śrī Sankarācārya at Biahmasūtra III 4. 20 refers to this passage as the conclusive authority behind the practice of sannyāsa The illustrious äcārya is the most outstanding prototype of a Sannyāsın His example and teachings on sannyasa are considered by millions in India who honour the monastic tradition as the pattern of sannyāsa to be followed by others entering the path. A very large section of Hındus believe that sannyasa represents the perfection in religious life which is attained through the gradual progress in spiritua- lity achieved by fulfilment of the condition laid down for the other three stations of life. Sayana 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 sannyäsa over all of them is a pro- nouncement made by Brahma himself-the first-born-and so it is secretly-guarded precious knowledge-upanisad ]

324 MAHĀNĀRĀYAŅOPANISAD

एकोनाशीतितमोऽनुवाक. SECTION SEVENTY-NINE

प्राजापत्यो हारुणिः सुपर्णेयः प्रजा्पतं पितरमुपससार किं भंगवन्तः परमं वंदन्तीति तस्मै प्रोवाच ।।१।।

प्रजापते अरुणस्य च अपत्य सुपर्णाया मातु. पुत्र आरुणिनामक कश्चित् पुरुष उत्तमसाधनजिज्ञासया प्रजापति पितर प्रष्टुकाम उपससार। उपसद्य च एव पप्रच्छ 'भगवन्त प्रकृष्टज्ञानश्वर्ययुक्ता महर्षय. मोक्षसाधनेषु अथवा तपस्समूहेषु कि परम प्रकृष्ट तप वदन्ति?' तस्मै एव प्रोवाच ।।

प्राजापत्य son of Prajapati आरुणि offspring of Aruna सुपर्णेय (सौपर्णेय) son of Suparna प्रजापतिम् to Prajapati पितरम् father उपससार repaired ह it is sald. भगवन्त revered teachers किम् what परमम् highest वदन्ति declare इति thus तस्मै to him प्रोवाच answered

1 Ārunı, the son of Prajāpatı and Suparnā 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 hım Prajāpatı thus replied -

सत्येनं वायुरावांति सत्येनांदित्यो रोचते दिवि सत्यं वाचः प्रंतिष्ठा सत्ये सर्व प्रतिष्ठितं तस्मात्सित्यं परमं वदन्ति ॥२।।

SECTION SEVENTY-NINE 325

यः अय वायु अस्मत्प्रत्यक्ष अन्तरिक्षे वाति स पुरा मनुष्य सन् सत्येन सत्यनिष्ठया मानुष रूप उत्सृज्य वायुदेवतात्व प्राप्य अधुना लोकानुग्रहाय स्वकर्मणि निरतो वर्तते। एव आदित्य. अपि पूर्वानुष्ठितेन सत्येन मनुष्य- भावमुत्सृज्य आदित्यरूपेण इदानी द्युलोके रोचते प्रकाशते। यदेतत् सत्य तत् वागिन्द्रियस्य स्थिरावस्थानम् । यत अनृत उक्तमपि पर निराक्रियते इति हेतो. तत् वाच: प्रतिष्ठा न भवति । एव महिमाशालित्वात् सत्ये सत्य- भाषणे सर्वं प्रामाणिकव्यवहारजात प्रतिष्ठितम् । तस्मात् सत्यमेव परम मोक्षसाधनमिति केचित् सत्यनिष्ठा वदन्ति॥ वायु wind सत्येन by truth आवाति blows on every side आदित्य sun सत्येन by truth दिवि in the sky रोचते shines सत्यम् truth चाच of speech प्रतिष्ठा foundation. सत्ये n 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 that-on his departure from this world-is appointed to the office of the sun in the sky because of truth- fulness practised by him as a man Life is extremely difficult, 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 changeable. Therefore they can-

326 MAHĀNĀRĀYANOPANISAD

not be the foundation foi action The quibbler also will be rejected as unreliable Every exaggeration, every falsifica- tion, and every deception tends to undermine mutual trust, block communication, disrupt social co-operation and thus paves the way for frustration, bringing unhappiness 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 ugorous law of self-devotion, points out that truthfulness and other virtues are not only rewarded here but also that they pay splendidly hereafter ]

तपंसा देवा देवतामग्र आयन् तपसार्षयः सुवरत्वंविन्दन् तपसा सपत्नान्प्रणुंदामारातीस्तपसि सर्व प्रतिष्ठितं तस्मा- त्तप: परमं वर्दन्ति ॥३। अग्रे देवत्वप्राप्तेः पूर्व अनुष्ठितेन तपसा अग्नीन्द्रादय देवा देवता देवताभावं आयन् इदानी प्राप्तवन्त.। तथा महर्षय. पूर्वानुष्ठितेन तपसा सुव्लोक अन्विष्य प्राप्तवन्त.। तथा वयमपि तपसा सपत्नान् अरातीन् अस्मद्दव्यलाभविरोधिन पुरुषान् प्रणुदाम: निराकुर्मः। तपसि सर्व फलजातं प्रतिष्ठितम् । तस्मात् अनशनकायक्लेशादिरूप तप. परमं मोक्षसाधनमिति वदन्ति॥ अग्रे in the beginning तपसा by tapas देवा. gods देवताम् (देवतात्वम्) godhood आयन् attained. तपसा by tapas ऋषयः seers सुव heaven अन्वविन्दन् attained gradually. तपसा by tapas सपत्नान् enemies अराती. those who stand in the way of our

SECTION SEVENTY-NINE 327

getting wealth प्रणुदाम we get rid of सवम् all नपसि in tapas प्रतिष्ठितम् 1s supported तस्मात therefore नप 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 acquisitions. Everything is founded in tapas Therefore they say tapas is the supreme (means of liberation) [This passage is partly the same as Taittu īyabrahmana III 12 3 1 Tapas here may be religious fast or painstakıng performance of ieligious duties Godhood and Rsihood are the result of religious penance Even welfaie in the world 1s not possible without forbearance and painful exertion The word arati is derived from the root 'ra to give'. The opposite of räti (one who gves) is arāti (one who does not concede to others or give even their dues) Such are the enemies a person seeks to get rid of from his path either by praying away or overcoming by self-effort ]

दमेंन दान्ता: किल्बिषमवधून्वन्ति दमेंन ब्रह्मचारिणः सुवंरगच्छन् दमो भूतानां दुराधर्ष दमे सर्व प्रतिष्ठितं तस्माद्दमंः परमं वर्दन्ति ॥४॥ दान्ता. दमेन स्वकीय पापं अवधून्वन्ति विनाशयन्ति। दमेन नैष्ठिक- ब्रह्मचारिण. सुवलोक प्राप्तवन्त। स च दम. भूताना दुराधर्ष. ईषदपि धर्षितुमशक्यः अथवा सोढु दुश्शक। दमे सर्व फल प्रतिष्ठितम्। तस्मात् दम परम मोक्षसाधनमिति वदन्ति ।।

328 MAHĀNĀRĀYANOPANISAD

दान्ता those who have controlled their senses दमेन by sense-control किल्बिषम् sin अवधून्वन्ति shake off दमेन by sense control ब्रह्मचारिण perfect ascetics सुव heaven अगच्छन् reached दम sense-control भूतानाम् for creatures दुराधषम् not capable of approach दमे in sense control सवम् all प्रतिष्ठितम् 1s 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) [The Kathopanisad II 1 1 informs us that the senses are placed in man by the Supreme as an outgoing current, and so man is usually an extrovert Rarely we find one who can call back the senses from external attractions and contemplate the reality 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 ]

शमेन शान्ता: शिवमाचरन्ति शमेन नाकं मुनयोऽन्व- विन्दन् शमो भूतानां दुराधर्ष शमे' सर्व प्रतिष्ठितं तस्मा- च्छम: परमं वर्दन्ति ॥।५।।

SECTION SEVENTY-NINE 329

शमेन क्ोधादिवृत्तीना शान्त्या शान्ता शिव मगल आचरन्ति। मुनय शमेन दु खरहित स्वर्गलोक अलभन्त । स च शम भूताना दुराधर्ष. ईषदपि धर्षितुमशक्य अथवा सोढु दुश्शक। शमे सर्व फल प्रतिष्ठितम्। तस्मात् शम परम 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 दुराधर्षम् not capable of approach शमे in calmness of mind सर्वम् all प्रतिष्ठितम् 1s supported तस्मात 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. Calmness of mind is inaccessible for the ordinary creatures Everything is founded on calmness of mind Therefore they say that calmness of mind is the supreme means of liberation. [Sama is the calm disposition of mind brought about by * the absence of passions A person who has cultivated a habi- tual disposition of calmness can do good to others, because of the atmosphere of tranquillity 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 näka means a state in which there is no want of happiness ]

330 MAHĀNĀRĀYAŅOPANISAD

दानं यज्ञानां वरूथं दक्षिणा, लोके दातार! सर्वभूता- न्युंपजीवन्ति, दानेनारांतीरपांनुदन्त, दानेन द्विषन्तो मित्रा भंवन्ति, दाने सर्व प्र्तिष्ठितं तस्माद्दानं पंरमं वर्दन्ति ।।६।। दान यज्ञाना वरूथ गृहस्थानीयम्। दक्षिणा हि दानम्। लोके सर्वाणि भूतानि दातार उपजीवन्ति। दानेन अराती अपनुदन्ते निराकुर्वन्ति । दानेन द्विषन्त. अपि मित्राणि भवन्ति। दाने सर्व प्रतिष्ठितम् । तस्मात् दान परम मोक्षसाधन इति वदन्ति ॥।

feTUTT fees, gift, present given at the close of a sacuifice दानम् giving of gift यज्ञानाम् of sacrifices वरुथम् abode, defence लोके In the world सर्वभूतानि all creatures दातारम् giver of gifts उपजीवन्ति subsist on दानेन by gift अराती the malignant अपानुदन्त remove. दानेन by gift द्विषन्त. the unfriendly मित्रा (मित्राणि) fnendly भवन्ति become. दाने in gift सर्वम् all प्रतिष्ठितम् is established तस्मात् therefore दानम् gift परमम् supreme वदन्ति they say 6. Gıving of gıft ın the shape of daksinā 1s 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 libera- tion.

[Any single word like reward, fee, gift or present in English cannot be an equivalent for the word daksmā Daksınā

SECTION SEVENTY-NINE 331

is the gifts given to the Rtviks and competent witnesses of a sacrifice at the conclusion of it by the institutor of the sacri- fice out of his free will and according to the terms of engage- ment Often it exceeds the terms, giving greater satisfaction to the participants and the witnesses On such free gifts recerved depended the teaching and learning of the Vedas as well as the conservation and propagation of Vedic religion unfettered by any external pressure Therefore daksmā 1s considered to be the home of a sacrifice By this it is meant that the religion of the Vedas would die out without daksmā, 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 जगंतः प्रतिष्ठा लोके धर्मिष्ठ प्रजा उंप- सर्पन्ति धर्मेण पापमंपनुदति धर्मे सर्व प्रतिष्ठितं तम्माद्धर्म पंरमं वदन्ति ।।७।। धर्म सर्वस्य जगत प्रतिष्ठा आश्रय. इति प्रसिद्धम्। लोके धर्मिष्ठं अतिशयेन धर्मनिष्ठ पुरुषं प्रजा उपसर्पन्ति । धर्मेण पाप अपनुदति विना- शर्यति। धर्मे सर्वं प्रतिष्ठितम् । तस्मात् धर्म परम मोक्षसाधनमिति चदन्ति ।। धर्म. religious righteousness विश्वस्य of all जगत. the uni- verse प्रतिष्ठा support लोके in the world धर्मिष्ठम् to hm who is fully devoted to religious righteousness GT subjects उपसर्पन्ति approach धर्मेण by dharma पापम् sin अपनुदति chases away धर्मे in dharma सर्वम् all प्रतिष्ठितम् 1s supported तस्मात् therefore धर्मम् dharma परमम् supreme वदन्ति they say.

332 MAHĀNĀRĀYANOPANISAD

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 sın All are supported by dharma Therefore they say that dharma is the supreme means of liberation

[The word dharma translated as religious righteousness or religious law is extolled here as the foundation of huma- nity-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 prāyaścitta or expiation, cleanses the transgressor 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 ]

प्रजननं वै प्रंतिष्ठा लोके साधु प्रजायास्तन्तुं तंन्वानः पिंतृणामंनुणो भवति; तदेव तस्यानृणं तस्मात् प्रजननं परमं वदन्ति ॥८।।

प्रजननमपत्य यदस्ति तदेव प्रतिष्ठा लोके वशस्य स्थितिहेतु। साधु समीचीनं यथा भवति तथा शास्त्रीयेण विधिना प्रजाया तन्तु सन्तान अथवा अविच्छेदं तन्वान विस्तारयन् पितृणा आनृण्य गत. भवति। पुत्रिण तदेव हि प्रजनन ऋणापाकरणहेतु भवति। तस्मात् प्रजनन अपत्योत्पादन परम मोक्षसाधनमिति वदन्ति ॥

SECTION SEVENTY-NINE 333

प्रजननम् procreation वै indeed लोके in the world प्रतिष्ठा foundation of the race. साधु well प्रजाया of progeny तन्तुम् unbroken succession तन्वान he who extends पितृणाम् of departed ancestors TUT. 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) aaury 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 lıberation [The Taittirīyasamhitā (VI 3 10) contains the famous statement that a man is born with a congenital burden of a threefold debt-towards the gods, the departed ancestors and the seers-जायमानो ह वै पुरुष त्रिभि ऋणवा जायते। This idea is elaborated later in the 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 con- tracted 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

334 MAHĀNĀRĀYAŅOPANISAD

of Nature Life is impossible without sun and rain and wind and plants and the like In return for such favours received from gods for the sustenance of life, man ought to worship gods and get his freedom from indebtedness to them The entne 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 know- ledge 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 owes a third debt to the biological ancestors culminating in then 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 pro- tection 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 sädhu in the text implies that those who are fit only for parentage, and not for parenthood approved by the scriptures, hardly fulfil the condtion ]

SECTION SEVENTY-NINE 335

अग्नयो वै त्रयी विद्या देवयानः पन्थां गार्हपत्य ऋक् पृथिवी रंथन्तरमन्वाहार्यपचनः यजुरन्तरिक्षं वामदेव्य- माहिवनीयः साम सुवर्गो लोको बृहत्तस्मादग्नीन् पंरमं वदन्ति ।।९।। गार्हपत्यादय महाग्नय एव वेदत्रयात्मिका विद्या, देवत्वापादक देवया- नमार्गश्च। तेषा मध्ये गार्हपत्याग्नि ऋग्वेदात्मक. पृथिवीरूप रथन्तरसामात्म- कश्च इति स्तूयते, अन्वाहार्यपचननामक दक्षिणाग्नि यजुर्वेदात्मक अन्तरिक्ष- लोकरूप वामदेव्यसामात्मकश्च इति प्रशस्यते, आहवनीयाग्निस्तु सामवेदात्मक स्वर्गलोकरूप. बृहत्सामात्मकश्च इति च प्रशस्यते। तस्माद् अग्नीन् परम मोक्षसाधन वदन्ति ॥

अस्नय the great Fires व indeed त्रयी विद्या three-fold know- ledge, देवयान leading to godhood पन्था path गार्हपत्य the Garhapatya Fne ऋक Rgveda पृथिवी earth रथन्तरम् the saman chant called by that name अन्वाहार्यपचन the Anvaharya- pacana Fire यजु Yajurveda अन्तरिक्षम् mid-region वामदेव्यम् the saman chant called Vamadevya, आहवनीय the Ahavaniya Fire साम Samaveda सुवर्ग लोक heavenly world बृहत् the saman chant called Brhat तस्मात therefore अग्नीन the sacri- ficial 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 midregion and the Vamadevya sāman chant, Āhavanīya is the Sāma- veda, the heavenly worlds and the Brhat sāman

336 MAHĀNĀRĀYANOPANISAD

chant. Therefore they say that the sacrificial Fires are the supreme means of liberation [This is a eulogy of the three well-known sacrificial 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 ]

अग्निहोत्र: सायं प्रातर्गृहाणां निष्कृतिः स्विष्ट सुहुतं यंज्ञकतूनां प्रायण: सुवर्गस्य लोकस्य ज्योतिस्तस्मांदग्नि- होत्रं परमं वदन्ति ॥१०।। सायं प्रात च अनुष्ठित अग्निहोत्र गृहाणा निष्कृति अर्थात् गृहमबन्धिना पापाना शोधनम्। किञ्च अग्निहोत्र स्विष्ट सुहुत च, अर्थात यागहोमयो. शोभनत्वहेतु. । यज्ञाना कतूना च प्रायण प्रारभकम् । अत एच स्वर्गस्य लोकस्य ज्योति प्रदीपवत् प्रकाशकम्। तस्मादग्निहोत्र परम मोक्षसाधन इति वदन्ति॥ साय प्रात (च) in the evening and in the morning अग्नि- होत्रम् oblation into the fire known by that name गृहाणाम् incidental to housekeepig (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 अग्निहोत्रम् 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

SECTION SEVENTY-NINE 337

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 [In the first clause the understood word pāpānam after gihanam is to be supplied Bhattabhaskara says that sins incidental to housekeeping such as hurt caused to living beings while cariying on cultivation, transportation and pre- paration of food aie iemoved by the iegular perfoimance of Agnihotra Sāyana takes the view that failure to perform it will eniage the fire which may consume the house The untianslated technical words need explanation. 1 Yāga- offeuing of suitable substances to deities without any binding strıng 2 Homa-oblation of those substances into the propeily consecrated Fne 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 TTHfor 1 4 Kratu-a somayāga in which a Yūpa (sacrificial post) is installed The seven kratus o1 soma- samsthas are अग्निष्टोम, अत्यग्निष्टोम, उक्थ्य, षोडशी, वाजपेय, अतिरात्र and arH I Both these types of sacrifices must be com- menced with Agnihotra The word jyotis literally means light and here a mounted light or beacon acting as a guide ]

यज्ञ इति यज्ञो हि देवानां यज्ञेन हि देवा दिवं गता यज्ञेनासुरानपानुदन्त यज्ञेन द्विषन्तो मित्रा भंवन्ति यज्ञे सर्व प्रंतिष्ठितं तस्माद्यज्ञं परमं वर्दन्ति ॥११॥ यज्ञ ज्योतिष्टोमादिक परम तप उत्तम मोक्षसाधनमिति अपरे मन्यन्ते। यज्ञो हि देवाना प्रिय। ते हि देवा. पूर्वानुष्ठितेन यज्ञेन दिव गता। यज्ञेन 20

338 MAHĀNĀRĀYANOPANISAD

एव ते तदा तदा असुरान् अपानुदन्त विनाशितवन्त.। यज्ञेन द्विषन्त शत्रव मित्राणि भवन्ति। यजे सर्व प्रतिष्ठितम्। तस्मात् यज्ञ परम मोक्षसाधन 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) frends भवन्ति become यज्ञे in saclIfice सर्वम् all प्रतिष्ठितम् 1s suppoited 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 libera- tion.

[The Brähmana 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 institutiou, and that by its power anyone who disliked him may be transformed into a friend of his ]

SECTION SEVENTY-NINE 339

मानसं वै प्राजापत्यं पवित्रं मानसेन मनसा साधु पंश्यति मनसा ऋ्षयः प्रजा अंसृजन्त मानसे सर्व प्रति- छिठितं तस्मान्मानसं परमं वर्दन्ति ॥१२। मनसा उत्पाद्य यत् मानस उपासन अस्ति तदेव प्रजापते स्वभूतं, अत एव अतिशयेन पवित्र च, अथवा प्रजापतिपदप्राप्तिसाधन चित्तशुद्धिहेतु । मानसेन उपासनेन युक्त मन यदस्ति तेन मनसा योगी साधु पश्यति सम्यक् साक्षात्करोति। मनसा एकाग्रमनोयुक्ता ऋषय विश्वामित्रादय सङ्कल्प- मात्रेण प्रजा असृजन्त। मानसे सर्व प्रतिष्ठितम् । तस्मात् मानस परम मोक्षसावन वदन्ति॥ मानसम inward concentration वै indeed प्राजापत्यम् belong- ing to Prajapati पवित्रम् holy मानसेन मनसा by the mind possessing mnward concentration साध good पश्यति sees मनसा through concentration of mental powers ऋषय seers प्रजा progeny असजन्त created मानसे in inward concentration सर्वम् all प्रतिष्ठितम् Is supported तस्मात therefore मानसम mental concentration परमम् supreme चदन्ति they say 12 Inward worship or mental concentra- tion is indeed the means of attaining to the state of Prajäpati 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 lıke Vıśvā- mitra created subjects by mere wish. All depends upon this power of the mind Therefore they say that the power of inward concentration is the supreme means of liberation

340 MAHANĀRÃYANOPANISAD

[Bhattabhaskara takes the word mānasa heie as tapas in the form of vauägya engendered in the mind of a person This belongs to Prajapati and in the absence of it distractions divert the mind from the goal Sāyana takes mānasa in the sense of inward concentration and worship The sermon given by Prajāpati to his son Sauparneya Aruni, repoited here in this Section in the form of an anecdote, is meant to test, one by one, the twelve sädhanas given in the pievious section with glorifications appropriate to each When each Item was described as supreme, perhaps Aruni was not con- vinced that it was so, and therefore Prajpati went on pre- senting these items one after another in succession until he came to the last one called Nyāsa ]

न्यास इत्याहुर्मनीषिणो ब्रह्माणं ब्रह्मा विश्वंः कतमः स्वयम्भ: प्रजापतिः संवत्सर इति ॥१३॥ य न्यास सन्न्यास मोक्षहेतुत्वेन उक्त. त मनीषिण वश्येन्द्रिया ब्रह्माण हिरण्यगर्भरूप आहु हिरण्यगर्भप्राप्ते अन्तरगसाधनत्वात्। हिरण्यगर्भरूपेण सन्यास स्तोतु हिरण्यगर्भस्वरूप स्तूयते-ब्रह्मा हिरण्यगर्भ, विश्व सर्व- जगदात्मक, कतम अतिशयेन सुखस्वरूप, स्वयभू स्वयमेव उत्पन्न, प्रजापति प्रजाना पालक., सवत्सर कालात्मक. इत्यादि।। न्यास sannyasa इति thus (य that which तम् that) मनीषिण wise seers ब्रह्माणम् Brahman आहु say ब्रह्मा Brahman विश्व all कतम. supremely blissful स्वयभू. self-born प्रजापति protector of cieated beings सवत्सर the soul of time इति and so foith 13. Wıse seers declare that sannyāsa men- tioned as the supreme means of liberation is Brahman, and that Brahman is the Universal

SECTION SEVENTY-NINE 341

Spirit, is supremely blissful, is self-born, is the protector of created beings, is the soul of time, and so forth

[The transcendence of sannyasa as a means of liberation over the other eleven items is here emphasised by stating 11 to be non-different from Brahmã, the self-born Universal Being The word katama, according to Bhattabhāskara, Is He who is indeterminable, samvatsara is analysed by hım as He by whom creatures are properly settled-samyag vasanti anena bhütāni it1 Taking this meaning. samvatsara is identi- fied with the sun, because it is the sun that gives light and rain, and help creatures to live ]

संवत्सरोऽसावादित्यो य एष आदित्ये पुरुंबः स पंरमेषठी ब्रह्मात्मा ॥१४। कालात्मकः सवत्सर असौ आदित्य. एव, आदित्यस्य गतागतेन तस्य निर्वर्त्यमानत्वात्। य एष आदित्यमण्डले पुरुष. स एव परमेष्ठी हिरण्यगर्भ, स एव सर्वजगत्कारण ब्रह्म, सर्वजगदात्मभूतश्च ।। सवत्सर year असौ yonder आदित्य. sun. आदित्ये in the sun य he who एष this पुरुष person स he परमेष्ठी Hiranyagarbha Brahma ब्रह्म Brahman आत्मा Atman 14. The year is the yonder sun. 'That Person who is in the sun is Hıranyagarbha, He 1s Paramesthin (the protector of the universe) and Brahmätman-Supreme Reality that is the inner- most Self of all creatures.

342 MAHĀNĀRĀYANOPANISAD

[Here again sannyãsa is piaised thiough association with higher realities The word samvatsara stands for duration of time which determines the origin, continuation and dis- appearance of objects in the universe Time is measuied by diurnal movement of the sun and the seasons which make the civil yea1 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 demaication made by his using 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 in his transcendent and immanent aspects ]

याभिरादित्यस्तपंति रश्मिभिस्ताभिः पर्जन्यो वर्षति पर्जन्येनौषधिवनस्पतयः प्रजायन्त ओषधिवनस्पतिभिरन्नं भवत्यन्नेंन प्राणाः प्राणैर्बलं बलेन तपस्तपंसा श्रद्धा श्रद्धयां मेधा मेधया मनीषा मनीषया मनो मनंसा शान्ति: शान्त्यां चित्तं चित्तेन स्मृति: स्मृत्या स्मार: स्मारेण विज्ञानं विज्ञानेनात्मानं वेदयति; तस्मादन्नं ददन्सवीण्ये- तानि ददात्यन्नांत्प्राणा भवन्ति भूतानां प्राणैर्मनो मनंसश्र विज्ञानं विज्ञानादानन्दो ब्रह्म योनिः ॥१५॥ आदित्यः यै उष्णरश्मिभि सन्ताप करोति तै भूमिगत जलमादाय पर्जन्यो भूत्वा वर्षति। पर्जन्येन वर्षुकमेघेन व्रीह्यादय ओषधय पनसाम्रादय. वनस्पतयश्च प्रकर्षेन उत्पद्यन्ते। ओषधिभिः वनस्पतिभिश्च अन्न भवति । अन्नेन उपयुक्तेन प्राणा. पोषिता.। पुष्टैः प्राणै. शरीरबल, तादृशेन बलेन कार्यकरणसामर्थ्येन यमनियमादि तप, तपसा शुद्धचित्तस्य तत्र ज्ञानविषया

SECTION SEVENTY-NINE 343

श्रद्धा औत्सुक्य, तथाविधया श्रद्धया मेधा बुद्धिप्रकर्ष अथवा ग्रहणधारणसामर्थ्य तत मनीषा तत्त्वविषया बुद्धि: अथवा वश्यन्द्रियत्व, मनीषया मन नैरन्तर्येण तत्त्वानुसन्धानरूप मनन, तादृशेन मननेन शान्ति, शान्त्या अर्थात् विक्षेप- राहित्येन प्रमाणजनितज्ञारूपं चित्त, तातृशज्ानरूपेण तत्वविषया स्मृति अनुभुतवस्तुध्यान, स्मृत्या स्मार निरन्तरस्मरण, तेन निरन्तरस्मरणरूपेण स्मारेण विज्ञान, चिशिष्ट सन्तत ज्ञान च पूर्वपूर्वहेतुतया तदनन्तरावाप्तिद्वारा श्रेयोर्थी प्रागनोति। तेन विज्ञानेन परमात्मान वेदयति सर्वदा अनुभवति । तस्मात् अन्न ददन् पुरुष. सर्वाण्येतानि प्राणाद्यात्मानुभवपर्यन्तानि पदार्थानि ददाति। यत् कारणात् अन्नात् भूताना प्राणा, प्राणै मन, मनस विज्ञान, विज्ञानादानन्दश्च भवन्ति। आनन्दरूपो भूत्वा योनि जगत्कारणभूत ब्रह्म स्वय भवति।।

याभि by which रश्मिभि by rays आदित्य sun तपति radiates heat ताभि. by them पर्जन्य rain-bearing cloud वर्षति ramns. पर्जन्येन from raincloud ओषधिवनस्पतय herbs and trees प्रजायन्ते are produced ओषधिवनस्पतिभि from herbs and trees अन्नम् food भवति is produced अन्नेन by food प्राणा vital breaths and senses (are nourished) प्राणै by vital breath and senses बलम् physical strength बलेन by physical strength तप auste- rity, तपसा by austerity श्रद्धा faith, श्रद्धया by faith मेधा mental power, मेधया by mental power मनीषा contiol of the senses, मनीषया by control of the senses मन reflection, मनसा by reflection शान्ति. calmness, शान्त्या by calmness चित्तम् conclu- sive experience of Truth, चित्तेन through conclusive experience of Truth स्मृति. remembrance (of It), स्मृत्या by remembrance स्मारम् continuous remembrance, स्मारेण by continuous remembrance चिज्ञानम् unbroken direct realization of Truth, विज्ञानेन by unbroken direct realization of Truth आत्मानम् the

344 MAHĀNĀRĀYANOPANISAD

Supreme वेदयति one knows तस्मात् therefore अलम् 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 "Tur by breaths and senses 4 reflection, मनस from reflection विज्ञानम् unbioken direct realization of Truth, fasaTa from unbroken direct realization of Truth आनन्द bliss (एव भूत्वा becoming thus) योनि cause (of the universe) ब्रह्म Brahman (भवति becomes) 15 Those rays by which the sun gives heat, the same rays transform water into rain-cloud which showers the rain By the ramn-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 engendered. Re- membrance produces continuous remembrance From continuous remembrance results unbroken

SECTION SEVENTY-NINE 345

direct realization of Truth By such realization a person knows the Atman 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 realization comes from reflection and that bliss comes from unbroken direct realization of Truth. Thus 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 Bhattabhāskara, śāntı means atadvyāvıttı or svābhımatālambanapratıstham manah 1e, exclusion of all thoughts from the mind other than what is at the focus of attention, or furmly fixing the mind on the object of concentration He takes the last two words as compounded and explains brahmayoni as brahma- prāpthetuh ]

स वा एष पुरुषः पच्चधा पचात्मा येन सर्वमिदं प्रोतं पृथिवी चान्तरिक्षं च दयौश्र दिशंश्रावान्तरदिशाश्र स वै सर्व मिदं जगत्स सभूतः स भव्यं जिज्ञासक्लृप्त ऋतजा रयिष्ठा: श्रद्धा सत्यो पहंस्वान्तमसोपरिष्टात्। ज्ञात्वां तमेवं मनसा हृदा च भूयों न मृत्युमुपयाहि विद्वान्। तस्मान्न्यासमेषां तपंसामतिरिक्तमाहुः ॥१६॥।

346 MAHĀNĀRĀYANOPANISAD

य पुरुष एव सन्न्यासपूर्वकं तत्त्वज्ञान सम्पादयति स एव एष सर्वात्मक पुरुष सन् पञ्चधा पञ्चप्रकारै पञ्चात्मा पञ्चविधवस्तुरूप भवति। येन ब्रह्मभूतेन पुरुषेण सर्वमिद जगत् मत्रे मणिगणा इव प्रोत प्रकर्षेण स्यूतम् । अत स एव पुरुष पृथिवी च अन्तरिक्ष च द्यौशच दिशश्च अवान्तरदिशश्च भवति। सर्ववस्तुव्यापी सन् स सर्वमिद जगत्, स एव भूत जगत्, स एव भव्य भविष्यदपि जगत् भवति। तत्त्ववित् पुरुष नरतनुरपि जिज्ासकलृप्त जिज्ञासया वेदान्तविचारेण सर्वात्मक इति क्लृप्त निश्चित भवति। ऋतजा ऋतेन प्रामाणिकेन ज्ञानेन सर्वात्मरूप सञ्जातो भवति। रयिष्ठा गुरूप- देशरूपे रायि धने स्थित. भवति। स श्रद्धावान् सन् श्रद्धारूप, अबाध्य- सत्यरूपस्य ब्रह्मण. अपरोक्षत्वसम्पादनेन सत्यरूप, महस्वान् स्वयप्रकाश च भवति। ससारकारणेन तमसा वियुक्त सन् उपरिष्टात् वर्तमानश्च भवति ॥ हे आरुणे, त्वमपि त परमात्मान हृदा हृदयपुण्डरीकनियमितेन मनसा एव पूर्वोक्तसन्यासद्वारा ज्ञात्वा विद्वान् तेन ज्ञानेन युक्त सन् पुन मृत्यु न उपयाहि मा प्राप्तुहि। यस्मात् सन्यास मोक्षस्य अन्तरङ्गसाधन तस्मात् एषा सत्यादिमानसान्ताना तपसा मध्ये मनीषिण त उत्कृष्ट साधनमाहु ॥

he (who has attained realization of the Supreme through sannyāsa as described in the previous passages) a alone एष this पुरुष Supreme Person (सन् having become) पञ्चधा in fivefold way पञ्चात्मा of five substances (भवति becomes) येन by whom सवम् all इदम् this प्रोतम् 1s pervaded स he पृथिवी earth च and अन्तरिक्षम् mid-region च and द्यौ sky च and दिश main quarters च and अवान्तरदिशा the quarters in between the main quarters च and. स he व indeed सर्वभ् all इदम् this जगत् world स he भूतम् what is past, सः he भव्यम् what is to be जिज्ञासफ्लृप्त settled by enquiry into Vedanta as the Supreme Self) ऋतजा one who has become the Self

SECTION SEVENTY-NINE 347

of all by authoritative knowledge ₹faT. one who is firmly establıshed in the wealth (of knowledge imparted by teacher) श्रद्धा embodiment of faith सत्य (सत्यम्) embodment of Tiuth महस्वान् self-resplendent तमसा by darkness (वियुक्त separated) उपरिटात् beyond (वर्तते remains) तम् him (the Supreme Self) हृदा made firm in the heart मनसा by the mind च and एवम् as stated above ज्ञात्वा having realized विद्वान् being a knower भूय again मृत्युम् death न not उपयाहि reach तस्मात् therefore न्यासम् sannyasa एषाम् of these तपसाम् of means of liberation अतिरिघतम् 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 1s fivefold and is constituted of five substances. He who has attained supreme knowledge 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 remains beyond the darkness of ignorance. O Āruni, having become one possessed of knowledge by realızing Him, the Supreme, through sannyāsa,

348 MAHANĀRĀYANOPANISAD

and with your mind fixed in the heart, do not again fall a prey to death Because sannyāsa is thus the supreme means of realization, 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 sannyāsa A man of Self-realization 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 jijňasaklpta, rtaja and rayıstha are not in common usage and so they are paraphrased according to Sayana's interpretation The expression tamasoparıstat is substituted by tapaso varisthāt in the longer version Bhattabhāskara takes it to be tamasah uparstāt which makes the meaning easy although the sandhi becomes arbitrary. Sāyana takes tamasa as an incomplete statement filled out by addıng viyuktah The concluding clause is taken to be an exhortation made by Prajapati to his son, Aruni, to go beyond death by realizıng the Supreme, adopting sannyāsa as the means of it The last clause affirms the conclusion as already hinted at, namely, that sannyāsa transcends all other means of liberation According to Bhattabhāskara, from jyñāsaklpta to upayāhi vidvān 1s a singles tanza in the tristubh, and mrtyu means want of zeal for spiritual practice and death ]

SECTION SEVENTY-NINE 349

वसुरण्वो विभूरंसि प्राणे त्वमसिं सन्धाता ब्रह्मन् त्वमसि विश्वसृत्तेजोदास्त्वमस्यग्नेरंसि वर्चोदास्त्वमंसि सूर्यस्य द्युम्नोदास्त्वमंसि चन्द्रमस उपयामगृहीतोऽसि ब्रह्मणे त्वा महसे ।१७। हे ब्रह्मन् अन्तर्यामिन् व्यापकस्वरूप, भवान् वसुरण्व वसुन सर्वेषा धनरूपस्य तत्त्वज्ञानस्य रण्व रणिता अस्मदनुग्रहार्थ उपदेष्टा असि, अथवा रणयिता गमयिता असि। एव विभू विविधरूपेण उत्पन्न अथवा सङ्कल्प- मात्रेण विविधस्य जगत भावयिता असि। प्राणे सूत्रात्मनि स्थित त्व सर्वेषा सन्धाता असि। हे ब्रह्मन् त्व विश्वसृत् सर्वजगद्वयापी असि अथवा विश्वसृक् सर्वत्र अवस्थित स्रस्टा अथवा विश्व च स्रष्टा च त्वमसि। त्व अग्ने प्रकाशदाता असि। त्व सूर्यस्य तपनप्रकाशसामथ्यंदाता असि। त्व चन्द्रमस प्रकाशधनस्य दाता असि। त्व उपयामगृहीत उपभृदादिरूपे मृण्मये दारुमये वा पात्रे यागेषु गृहीत. सोमरूप असि। उक्तप्रकार सर्वकर्तार सर्वान्तर्यामिण त्वा महसे ब्रह्मणे चैतन्यज्योतिस्स्वरूपब्रह्मतत्त्वाभिव्यक्त्यर्थं 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 (Sutrat- man) सन्धाता uniter असि art त्वम् thou विश्वसृत pervading the whole universe असि art त्वम् thou अग्ने of fire तेजोदा gIver of lustre असि art त्वम thou सूर्यस्य of the sun वर्चोदा. giver of the power of light and heat असि art त्वम् thou चन्द्रमस of the moon द्युम्नोदा (द्युम्नद ) giver of the wealth of light असि art उपयामगृहीत taken in the vessel called upayama (in the shape of soma Juice for oblation) असि thou art महसे ब्रह्मणे

350 MAHĀNĀRĀYAŅOPANISAD

for the realization of the light of the Suprme FaT thee (GTH: 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 Sūtratman 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 upayāma vessel as soma juice for oblation We worship Thee the Supreme who art such for the manifestation of Light.

[After sannyäsa the seeker of the Supreme practises con- templation taking pranava as the aid for focussing his thoughts Unbroken thought of the Supreme is beset with many hind- rances To remove them the Supreme Being is entreated Vasw anva is a rare word explained here according to Sayana's interpretation Bhattabhāskara reads Vasuranya and explains, वसुन वरिष्ठज्ञानस्य ब्रह्मभावलक्षणस्य रणयिता गमयिता Each individual Self is united by the Sūtrātman, here called prāna whose background is Brahman The reading viśvasrk in the place of visvasrt is accepted by Bhattabhaskaia The meaning of the word is the creator of the universe The light of the various luminaries are a loan from the Supreme and the Supreme is said to be present even in the soma oblation This is a stanza ın atijagatī satpadā metre ending in Yajus ]

SECTION SEVENTY-NINE 351

ओमित्यात्मानं युञ्जीत। एतद्वै मंहोपनिषंदं देवानां गुह्यम्। य एवं वेद ब्रह्मणों' महिमानमाप्नोति तस्माद्ब्रह्मणों महिमानंमित्युपनिषत् ॥१८॥ एव परतत्त्वस्तुत्या परिहृतविघ्न सन्यासी त्रिमात्र प्रणव ओ इत्युच्चार्य परमात्मान स्वरूपत्वेन युञ्जीत चित्ते समादध्यात्। एतदेव प्रणवस्वरूप महोपनिषद अर्थात् महाद्द्ि उपनिर्षा्धि प्रतिपादित परमात्मवाचक इन्द्रादीना देवाना गोप्य च भवति। य. पुमान् सन्यासानन्तर प्रणवेन समाधि आचरन् एव ब्रह्मतत्त्व जानाति स ज्ञानी सर्वपरिच्छेदशून्यस्य ब्रह्मणः महिमान आप्नोति। तस्मात् समस्ताविद्यानिवर्तकात् ज्ञानात् ब्रह्मण महिमान प्राप्नोति इति उपनिषत् रहस्यविद्या।। ओ इति uttering the syllable Om आत्मानम् the Supreme युञ्जीत he should contemplate एतत् this (Om) वै verily महोपनिषदम् (महोपनिषत्) expressed through many Upanisads देवानाम् of Gods गुह्यम् secret य he who एवम् thus वेद knows ब्रह्मण of Brahman महिमानम् greatness आप्नोति attamns तस्मात् for that reason ब्रह्मण. of Brahman महिमानम् geatness इति hus उपनिषत् secret knowledge

18. (The sannyäsin having meditated upon the Supreme) should concentrate his thoughts 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 with- out imparting to the unfit He who practises meditation on the Supreme thus with the aid of pranava after sannyāsa attains to the unlimited

352 MAHĀNĀRĀYANOPANISAD

greatness of the Supreme By that he attains t the greatness of Brahman Thus the secret know ledge has been imparted.

[Here the Sannyasin is first enjomed to worship God the Antaryämin and Creatoi to iemove the obstacles in th spiutual path and then commanded to focus his inwar attention on the Supreme Reality through the symbol and th sound form of pranava Pranava is then piaised as the essenc of all Upanisads and the secret which gods do not divulge t incompetent aspirants Of course pianava stands for th Supreme Truth The Sannyasin thus attains to the gieatne: of the Supreme Reality, the goal of his life Mahopanisada ıs also interpieted as Mahatī prasastā vıdyā upanisīdatı ābhy upamsadbhya itt The suffix 'a' is possessive ]

अशीतितमोऽनुवाक SECTION EIGHTY

तस्यैवं विदुषो यज्ञस्यात्मा यजमान: श्रद्धा पत्नी शरीर मिध्ममुरो वेदिलोमांनि बहिर्वेदः शिखा हृदयं यूपः कार आज्यं' मन्युः पशुस्तपोऽग्निर्दमः शमयिता [दानं] दक्षिण वाग्घोता प्राण उंद्गाता चक्षुरध्वर्युर्मनो ब्रह्मा श्रोत्रमग्नीर यावद्ध्रियंते सा दीक्षा यदश्नांति तद्धविर्यत्पिबति तदस सोमपानं यद्रमंते तदुपसदो यत्सश्रंत्युपविशत्युत्तिष्ठंते स प्रंवर्ग्यो यन्मुखं तदाहवनीयो या व्याहृतिराहुतिर्यदस्त

SECTION EIGHTY 353

विज्ञान तज्जुहोति यत्सायं प्रातरत्ति तत्समिधं यत्प्रातर्म- ध्यन्दिंन सायं च तानि सर्वनानि ये अहोरात्रे ते दर्शपूर्ण- मासौ येडर्धमासाश्र मासांश्र ते चातुर्मास्यानि य ऋतवस्ते पंशुबन्धा ये संवत्सराश्र परिवत्सराश्र तेऽहर्गणा: सर्ववेदसं वा एतत्सत्रं यन्मरणं तदवभृर्थ एतद्वै जरामर्यमग्निहोत्र५सत्रं य एवं विद्वानुदगयने प्रमीयते देवानामेव महिमानं गत्वा- दित्यस्य सारयुज्यं गच्छत्यथ यो दक्षिणे प्रमीयते पितृणामेव महिमानं गत्वा चन्द्रमसः सारयुज्यं गच्छत्येतौ वै सूर्याचन्द्र- मसोर्महिमानौ ब्राह्मणो विद्वानभिजयति तस्माद् ब्रह्मणों महिमार्नमाप्नोति तस्माद् ब्रह्मणो' महिमानमित्युपनिर्षत् ।१॥ तस्य एवंविदुषः अर्थात् जीवन्मुक्तस्य सन्न्यासिनः यः यज्ञः अस्ति तस्य यज्ञस्य देहेन्द्रियादिसाक्षी यः आत्मा स एव यजमान: यथा बाह्ययज्ञस्य स्वामी यजमान: तथा इन्द्रियादिवृत्तीनां स्वामी आत्मा इत्यर्थः । सन्न्यासिनः अन्तः- करणे या श्रद्धारूपा चित्तवृत्तिः अस्ति सा यज्ञस्य पत्नी, यच्च तस्य शरीरं अग्नौ प्राणवियोगे आधेयत्वात् तदेव इध्मं, तस्य उर एव वेदिः, लोमानि बर्हिंः, वेदः शिखा, हृदयं यूपः, कामः आज्यं, मन्युः पशुः, तपः अग्निः, दमः शमयिता, (दानं) दक्षिणा, वाक् होता, प्राण: उद्गाता, चक्षु: अध्वर्युः, मनः ब्रह्मा, श्रोत्रं 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 कालत्रयं तानि सवनानि, ये अहोरात्रे ते दर्शपूर्णमासौ, 21

354 MAHĀNĀRĀYANOPANISAD

ये अर्धमासा च मासा च ते चातुर्मास्यानि, ये ऋतव ते पशुबन्धा, य सवत्सरा च परिवत्सरा. च ते अहर्गणा, सर्ववेदस सर्वस्वदक्षिणाक वै एतत् यजमानस्य सत्र, यत् अस्य मरण तदेव अस्य यजस्य अवभृथ समाप्ति । य वै एतत् अर्थात् उक्त जरामर्य जरया वयोहान्या मरणपर्यन्त योगिचरित अग्निहोत्रादि सवत्सरसत्रान्तकर्म स्वरूपमिति एव वेद उपासते उदगयने उत्तरायणकाले प्रमीयते म्रियते च स देवाना इन्द्रादीनामेव ऐश्वर्य प्राप्य आदित्यस्य सायुज्य सहवास तादात्म्य वा गच्छति। अथ पूर्वोक्तविलक्षण य दक्षिणायने म्रियते स. पितृणामेव ऐश्वर्य प्राप्य चन्द्रमस सायुज्य गच्छति। य ब्राह्मण एव एतौ सूर्यचन्द्रमसौ महिमानौ अनुभवन् सगुण- ब्रह्मरूप हिरण्यगर्भं विद्वान् अभिजयति हिरण्यगर्भसाक्षात्कारं प्राप्नोति तस्मात् तत्साक्षात्कारात् शरीरपातानन्तर हिरण्यगर्भलोक गत्वा तत्र ब्रह्मण हिरण्यगर्भस्य महिमान प्राप्नोति। तत्र उत्पन्नब्रह्मतत्त्वसाक्षात्कार सन् ब्रह्मलोकविलयादूर्ध्व सत्यज्ञानादिलक्षणस्य ब्रह्मण महत्व च प्राप्नोति। इति उपनिषत् उपसह्नियते।।

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 his wife; hıs 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 sacri- ficial post; his desire is his clarified butter; hıs anger is his animal to be immolated; his austerity is his fire, his sense-control is his immolator, his gıfts are his daksınā, his speech is his Hotr priest; hıs breath ıs his Udgātr priest; his sight is his Adhvaryu priest, his mind is his Brahman priest, his

SECTION EIGHTY 355

hearing is his Agnīd priest, the spon e' nis life is his preparatory rite, what he ea's that is his oblation; what he drinks that is his drinking of soma juice, when he delights humself that is his Upasad rite, when he walks, sits and stands that is his Pravargya rite; that which is his mouth that is his Ahavanīya Fire, that which is his utterance that is his offering of oblation, that which is his knowledge that 1s his Homa sacrifices, when he eats in the after- noon and forenoon that is his Samidhoma (obla- tion 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 hıs Cāturmāsya sacrifice, the seasons are his Pasubandha sacrifice; the samvat- saras and the parivatsaras are his Ahargana sacri- fice; 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

356 MAHĀNĀRĀYAŅOPANISAD

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 brähmana who knows separately the greatness of the sun and the moon realizes these two; but he who has become a knower of Hıranyagarbha wins further. From that knowledge which was acquired in the world of Hiranyagarbha, he attains to the greatness of Brahman, the Supreme who is Exist- ence-Knowledge-Bliss, at the dissolution of the world of Hiranyagarbha Thus the secret know- ledge here, and in this Upanisad, is concluded [This Section is allied to the Purusavidyā, 1eference to which is made in the Biahmasutras III 3 24 Those who are ultra-loyal to the operating religion of the Vedas hold the opinion that the entire Veda is meant for laying down com- mands that govern the life of religious aspirants If this thesis is accepted, even a Sannyäsın, 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 n sacrificial duties According to the Uttaramīmāmsā this position is not tenable What the Sannyāsın performs is called ātmayaja, which is not the usual form of mental, physical and social operations It 1s Yajña only in allegory Through an extended simile the Yajna of the Sannyasin is described here The conventional sacrifice has various ingredients Persons, place, ume, sub- stances, commencement, completion, order, varieties All these are brought into this picture here The description of the sacrifice starts with the Yajamana or the institutor of the

SECTION EIGHTY 357

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 Yajamana, because all the functions of the body and the mind are for his sake A Sannyasins'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 H1s body will be finally consigned into the holy fire as a corpse and 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 (Kuśa) Gods are invoked 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 sup- porting the life of the Sannyasin 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 sacri- ficial post) on which the animals (anger and the like) are tied and slaughtered Clarified butter offered into the consecrated Fire indicates that desires are kindled when they are stimu- lated and that they are extinquished by fulfilment So also ajya enkındles or puts out the fire In the Somayāga victims are immolated Similarly anger and other passions are to be slayed by the Sannyasin in his mystic sacrifice Without the conseciated Fire no sacrifice is possible For the Sannyāsın, that fire is tapas in the form of sense-contiol and calmness 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 däna is taken to be understood before the

358 MAHĀNĀRĀYANOPANISAD

term daksma In the case of the Sannyasin, giving of knowle 01 the performance of duties proper to his station is daksma A sacrifice has many participants when it is piogress They are ग्रहपति, ब्रह्मा, पत्नी, उद्गाता, प्रस्तोता, प्रतिह उपगाता, सदस्या, होता, मैत्रावरुण, ब्राह्मणाच्छसी, नेष्टा, पोता, अच वाक, अग्नीत, ग्रावस्तुत्, उन्नेता, सुब्रह्मण्य, अध्वर्यु, प्रतिप्रस्था विशास्ता, ध्रुवगोप, हविष्येषी, इध्मवाह and शमिता। Of the eight are mentioned here as the Self, faith, sense-contr speech, life-breath, sight, mind and hearing of the Sannyās Diksa is the period of the Yajamana's vow In the c: of the Sannyasin that is his whole life or his pen of fast He eats and drinks in the same way as the Rt offers oblations into the consecrated Fire or as he drinks 1 soma juice ceremoniously The Sannyāsın finds pleasure meditating on the Supreme within himself That takes 1 place of the Upasad sacrifice Upasad is the name of c Isti to be performed three days in the Jyotiostma and ot] sacrifices after dīksa and before the soma day In this v प्रवर्ग्य, दर्शपूर्णमास, चातुर्मास्य, पशुबन्ध and अहर्गण are also to understood as names of important sacrifices which are mat ally performed outside Here correspondence with them a some aspects of a Sannyasin's life is pointed out The w savana literally means the pressing of the soma juice fo: somayāga in the morning, in the noon and in the eveni Sometimes the three baths during these three times whicl Sannyāsın takes are also noted by ıt The cycle of s1 years is divided into twelve units of five years, each u being called a yuga The five groups of years which m: the yuga are called सवत्सर, परिवत्सर, इदुवत्सर इदावत्सर, ६ sau7 in the Taittuiyabrahmana III 10 3 Of these t are mentioned here implying the iest also The word sar vedasa means a sacuifice in which all possessions set ap

SECTION EIGHTY 359

for it are given away without residue as daksina Here every part of the body of the Sannyäsin 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 Bhattabhāskaia Samayıta is the person who cooks food for offering and the term Brähmana at the close of the text stands for all persons Next follows the description of kramamukti or gradual lıberation via Brahmaloka Death during uttarāyana or the period denoted by the sun's apparent movement away from the southern solstitial point is praised as superior to death in daksınäyana or the period denoted by the sun's apparent movement away from the northern solstitial point The word jarāmaryam ın the text is explained as jarayā vayohānyā mryate itt This implies that a man as a rule has no religious sanction to commit suicide The Sannyasin who lives his prescribed life until death, is performing internally the per- petual Agnihotra. And such a Sannyāsın attains to mukti through Hiranyagarbhaloka, even though he has not attained to Brahmabhäva and sadyomukti during his life on earth Thus the whole Section describes Atmayajna which is the highest of all sacrifices This Upanisad which started with the description of the Supreme Being as Prajāpati is com- pleted with the account of sannyasa eulogised as the Supreme A complete circuit is portrayed in this great text Prajāpati's entering into the womb as the Jiva, the spiritual evolution of the Jiva through karma, upāsanā and the performance of other religious duties, and, finally, the Jiva's attainment of the Supreme Bliss or realization of the Self through sannyasa ]

ॐ शं नो मित्रः शं वर्रुणः । शं नो भवत्वर्यमा। शं न् इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्र्मः । नमो ब्रह्मणे ।

360 MAHĀNĀRĀYANOPANISAD

नमस्ते वायो। त्वमेव प्रत्यक्षं ब्रह्मासि। त्वामेव प्रत्यक्ष ब्रह्मावादिषम्। ऋत्मवादिषम्। सत्यमंवादिषम्। तन्मा- मांवीत्। तद्वक्तारमावीत्। आवीन्माम्। आवीर्द्व क्तारम् । ॐ सह नाववतु। सह नौ भुनक्तु। सह वीर्य' करवावहै। तेजस्वि नावधीतमस्तु। मा विद्विषावहै।।

ॐ शान्ति शान्तिः शान्तिः ।।