1. Maitariya Upanishad commentary of Rama Tirtha Edward Byles Cowell Asiatic Society 1935

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मैत्र्युपनिषत्।

THE MAITRI

MAITRĀYANĪYA UPANISHAD

WITH THE

COMMENTARY OF RĀMATĪRTHA

EDITED WITH AN ENGLISH TRANSLATION BY

E. B. COWELL, M.A.,

Professor of Sanskrit in the University of Cambridge

RE-ISSUE

PRINTED AT THE BAPTIST MISSION PRESS

PUBLISHED BY THE ASIATIC SOCIETY OF BENGAL

CALCUTTA

1935

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मैत्र्युपनिषत्

श्रौरामतीर्थविरचितदौपिकासहिता ।

आस्यातिकसमाजस्यानुज्ञया तद्वयेन च ।

ई, बि, कौएलनाध्येयं साहेबेन विधोधिता ॥

कलिकाता नगर्यां

व्यासिद्ध मिगनं यन्त्रे सुद्रिता ।

ग्रकान्दः १ पृ०७

सं १६३५ ।

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NOTE

The Maitrī Upanishad as edited and translated by Prof. Cowell in the Bibliotheca Indica appears to have been published in three fascicles in the years 1862, 1863 and 1870 The edition has been long out of print, and towards 1913 the issue of a second edition was undertaken by MM Satis Chandra Vidyābhūsana, the then Philological Secretary to the Asiatic Society of Bengal The first fascicle of this reprint was published in 1913 and the second in 1919 Then the death of MM Satis Chandra Vidyābhūsana in 1920 intervened and for the time being further progress lapsed. A few years ago the work was taken up again with a view to a speedy completion MM. Kamalakrsna Smrtitīrtha was entrusted with the reprint of the remaining portion of the Sanskrit text whilst the undersigned began the reprint of the English translation During the progress of the work MM. Kamalakrsna Smrtitīrtha died also The entire remaining work was then placed in the hands of Dr B. Ch. Chhabra, who has now terminated the work.

There is some obscurity as to the dates of issue of the first edition. A few copies of what appears to be the third fascicle exist in paper covers differently belonging to fascicle I, 1862, and fascicle II, 1863, whereas there are also copies of the whole work complete with the date 1870. Presumably, the first edition was actually published in three fascicles as indicated above in 1862, 1863 and 1870, of which a certain number of copies may have been put together and issued as a complete volume with a separate title page, and perhaps with a separate serial number, but no reliable copies of the separate fascicles of this old edition survive in the Society's archives to give certainty. Old surplus covers of the first two fascicles may have been used for the third fascicle.

The title pages of the reprints of the first two fascicles by MM. Satis Chandra Vidyābhūṣaṇa state that the second edition ( I* )

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II*

Note

has been "revised" by him This indication rather signifies "reprinted under the supervision or care of", a "revision" of the proofs but not of the text Independent revision on the basis of new manuscripts was apparently not undertaken.

Consequently the title of the new edition describes it as a re-issue which represents the ascertained facts more accurately.

For the benefit of such students as are not concerned with the Sanskrit text, a separate edition has been prepared of the English translation alone which has been issued as number 1521 of this series.

CALCUTTA,

1, Park Street,

March, 1935.

JOHAN VAN MANEN,

General Secretary,

Asiatic Society of Bengal

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PREFACE.

The Maitri or Maitrāyanīya Upanishad belongs to the Maitrāyanīya Śākhā of the Black Yajur Veda It appears to have originally formed a part of a lost Brāhmana belonging to that Śākhā, just as the Brihad Āranyaka comes at the end of the Satapatha Brāhmana The preceding karma kāṇḍa, according to the Commentator, consisted of four parts which described the various ceremonial rites, and the Upanishad was the fitting conclusion by which the initiated devotee is led from ceremonial to spiritual worship.

Its main subject is a dialogue said to have been held between King Brihadratha and the sage Śākāyanya, who relates the divine science of Brahman as it had been delivered to him by the sage Maitri or Maitreya, the son of Mitrā. In the sequel of the discourse he relates a dialogue held in olden time between the deities called the Vālakhilyas and the Prajāpati Kratu. This inserted dialogue would seem to have originally ended with the fourth chapter, but in the present recension it is continued to the 29th section of the sixth chapter. Maitri's own discourse ends in the 30th section of the same chapter; but the Upanishad itself continues the subject in a very similar manner to the end of the seventh chapter. We learn from the Commentator that the sixth and seventh chapters were considered to be Khila or supplementary, and he warns his reader not to expect the same strict connection between their various sections, which had been found in the earlier chapters Even the earlier portion of the Upanishad must be assigned to a late period; and the latter portion must be comparatively modern, as we may judge from the Vaishnava quotations which are sometimes introduced (as e.g. vi. 13, 23).

( iii )

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Preface

The proper title of the Upanishad is doubtful. The two MSS., which I used in Calcutta for this edition, do not give the original text separately from the commentary, but insert it in detached portions which were carefully distinguished by red pigment, and consequently they have no separate colophon for the text and in the colophons to the Commentary they vary (with M) between maitryupanishad-dīpikā and maitrīśākho-panishad-dīpikā The Poonah MS (C) calls it the Maitrāya-nīya-śākhopanishad, and similarly Baron von Eckstein's transcript (E) gives the name in its closing colophon as Maitrāyanī-yopanishad Vidyāranya in his Sarvopanishad-arthānubhūti-prakāśa gives the name as the Maitrāyanīyopanishad, and in śll. 55, 150, he speaks of Maitra as the śākhā-pravartaka. It is quoted as the Maitreyopanishad in the Sānkhyapravachana-bhāshya, p 46, with a reference apparently to iii 2 and vi 10

I have doubtingly written the name as the Maitri Upanishad, Professor Weber (Ind Stud. x 233) prefers Maitrī Upanishad *

The great peculiarity of this Upani-had consists in its frequent reference to older works; thus we find in the earlier portion (ch 1 —v.) seven definite quotations introduced by the formulæ anyatrapyuktam or ityevam hyāha; these occur respectively in pp. 31, 32; 46, 48 . 49 , 53, 55, 56 , 59. The first is taken from the Brihad Āranyaka Upanishad v 9, but the others I have not been able to identify.

The later portion (chh. vi., vii.) bristles everywhere with these quotations, always introduced by one or other of the same formulæ; but most of them come from unknown sources. I have noticed that the Chhān-dogya Up. is quoted in vi. 4., the Katha Up. in vi, 4, vi 30, vii. 9, the Praśna Up in vi. 5 and vi. 8 (but not as a direct quotation in the latter); the Taittirīya Up. in vi. 11, 12; the Īśā Up. in vii. 9, the Amrita Vindu Up. in vi. 22, 34 (cf. the transl given in Ind. Stud. ii 60—62, śl 1. 2. 4 5. 17); and

In the extract from the Muktikā Upanishad, given by Mr. W. Elliot in the B A S. Journal, 1851, p 613, it is written Maitrāyanī and Maitrā-yanī, but it is placed among the Upanishads of the Sāma Veda.
In the extract from the Muktikā Upanishad, given by Mr. W. Elliot in the B A S. Journal, 1851, p 613, it is written Maitrāyanī and Maitrā-yanī, but it is placed among the Upanishads of the Sāma Veda.

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Manu (iii 76) in vi 37. But the great majority of the quotations* remain unidentified.

The Sanskrit text was all printed in India before I left that country, but the publication has been delayed since my return to England in order that the concluding portion might be accompanied by the English translation The printed text was based on a collation of two MSS. containing the original and commentary.† These were (1.) A., an old and very correct MS belonging to the library of the Asiatic Society of Bengal, and (2 ) B., a less correct and modern MS procured by Professor Griffith from Benares. The two MSS never differ except in errors of transcription, and must have come from a common source. I subsequently procured from Poonalh, through Professor Haug, a copy of a MS. containing the five first books without the Commentary (C), the variants of which I subjoin in a list of various readings which follows this preface.‡ Since my return to England I have also partially collated the MS. of Jones, and is now in the British Museum. It consists of two volumes (Nos. 14767, 14768), copied in the Śāka year 1715 Śankara's commentary on the Taittirīya Upanishad is bound up with it in the second volume, hence, as Rāmatīrtha's name is nowhere mentioned, Sir W. Jones in a note erroneously attributed the comm. on the present Upanishad to the same

The śl. quoted in page 185 may be a corrupted version of Chūlikā Up. 1; see Ind. Stud. ix. 11.
The śl. quoted in page 185 may be a corrupted version of Chūlikā Up. 1; see Ind. Stud. ix. 11.

† Rāmatīrtha's commentary is full of interest, as he had a thorough acquaintance with the Upanishad literature, but he seems to be a modern writer. An author of the golden age of Hindu commentators would, for instance, hardly have used the form rājyastheme (p 5, l. 6), as sthira is not included in the prithwādigana, see Siddh Kaumudī, i. 703 ; stheman does however occur in the poetical Śankara-vijaya (i 9), ascribed to Mādhavāchārya.

‡ I may here add that this MS. inserts at the commencement the following formula of benediction (cf. Śatap. Brāhm. i. 9. 1. 26, 27). Tachechhamyor āvrinīmahe, gātum yajnāya gātum yajnapataaye, daivī swastir astu nah, swastir mānushebhyah Ưrdhwam jigāstu bheshajam, śam no astu dvipade, śam chatushpade Om śāntiḥ śāntiḥ śāntiḥ.

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v1 Preface.

author. Unfortunately it is a very bad MS., full of omissions and errors of transcription, but I have collated all the text and parts of the Commentary, and have found it of some service in several corrupt passages. These variants are also given in the above mentioned list As I obtained the help of these MSS. too late for my collation,—the former after the printing of the five first chapters, the latter after the printing of the whole work,—I must beg to call particular attention to the subjoined list of errata, where I have corrected several errors into which I had been led in Calcutta by the corrupt text of the only two MSS then available.

Professor Weber in his Indische Studien, vol. ii., p. 395, mentions a transcript of a MS of this Upanishad, which he had received from Baron von Eckstein, and gives some extracts from it, which are alluded to in my note to the Sanskrit text, p 10. He has kindly allowed me the sight of the transcript and I have compared it with my text. It only contains the five first chapters numbered as four, and is unfortunately very inaccurate, having been, as I conjecture, transcribed from a MS in the Telugu character; and I have therefore only occasionally noticed its various readings in the subjoined list. It often omits words and lines, and it also closes ch ii. with the pratipurushah of § 5. and omits all that follows in pp. 25—39.

In one respect however this MS. (E.) is of great interest, as it belongs to a different recension from our other MSS. and in some places its order differs widely from theirs. Thus after iv. 3. there follows as iv. 4., a passage from vi. 34. (in my edition pp 177—180) beginning atreme ślokā bhavanti, yathā nirindhano vahnir &c. (in p. 179. 2, E. has akshayam like M., and in p. 179. 10 śeshās tu granthavistarāh), down to mokshe (sic) nirvi-shayam smritam iti. Then follows, as iv. 5, what is given in the printed text as v. 1, 2 (pp. 69—76). (In p. 72, ll 1, 2, 3, it reads prajāpatis tasya proktā agryās tanavo . Brahmā Rudro Vishnur iti, eva yo ha khalu vāvāsya rājaso 'nśo 'sau sa yo 'yam Rudro, 'tha yo ha khalu vāvāsya sāttviko, &c., which is a curious interpolation, as it refers to the passage in

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Preface.

iv. 5, 6, which this MS. entirely omits ) It is very remarkable

that Vidyāraṇya in his Anubhūtiprakāśa adopts the same

order , thus iv. 3 ends in śl 129, and śl 130, 131, 132 give the

substance of vi 34, while the remaining ślokas, 133—147, give

v. 1, 2

Anquetil du Perron gives a translation of this Upanishad in

vol. 1., pp. 294—374 (Oupnekhat Mîtrı), his version generally

seems to follow the text as printed in this edition, but it some-

times apparently incorporates passages from a commentary or

additions by the Persian translator.

The text of the tenth adhyāya of Vidyāraṇya's Anubhūtipra-

kāśa, which I have printed after the Upanishad, is edited from

the two MSS in the Sanskrit College Library of Calcutta.

Vidyāraṇya nowere recognises the sixth or seventh chapters

except where he analyses the lines from vi. 34, as mentioned

above.

Cambridge, Nov. 25, 1869

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ॐ ब्रह्मणे नमः ।

Om, salutation to Brahman.

*प्रथम्य रामं प्रष्नताभयप्रदं गुहंस्तथा कृष्णासुखांस्तदात्मनः । मैत्रायणानां श्रुतिमौबिमर्यंतः प्रसाद्य विष्णोः परमे पदेऽर्चये ॥ १ ॥

First, having propitiated Vishnu, the giver of fearlessness, in the highest place, I worship Rama, the questioner, and the Guru Krishna, whose soul is bliss, and the tradition of the Maitrayaniyas ending with the Sruti and Smriti.

"ब्रह्मयज्ञो वा एष" इत्याद्या मैत्रायणानामुपनिषत् । तस्याः पूर्वकांडेन सम्बन्धः । काण्डचतुष्टय्यात्मकं पूर्वकाण्डं ग्रन्थेऽने कानि कर्माण्यग्रिहोत्रादीनि विधितानि। तानि चोचावचफलार्थतया श्रुतानि यथापि न परमपुरुषार्थपर्यवसितानि, यतः साध्यफलानि तानि, साध्यज्ञानितयं यथार्थतकं तदनित्यमिति नियमात् । श्रुतिस्मृत्तौ च भवति-

The Upanishad of the Maitrayaniyas begins with 'This is the Brahma-sacrifice.' It is connected with the former section. The former section, consisting of four chapters, prescribes certain rites, such as the Agnihotra. These are heard to have various fruits, but they are not conducive to the highest good, because they are means to an end, and that end is not eternal, as it is a rule that what is an effect is not eternal. And it is said in the Sruti and Smriti:-

'तस्येह कर्मचितो लोकः चीयत एवमेवासुच पुष्टचितो लोकः चीयते' (कान्दो. उ. प्र. ८) इति ।

'His world, obtained by works, is exhausted; so also the world, obtained by plenty, of one whose mind is impure.'

'यदिद्ध वा श्रपणेन्विन्नमहत्पुण्यं कर्म करोतितत्‍डूष्यान्तः चौयत एव' ( तैत्ति. उ. १. ब्रा. ४ ) इति च। तथा-

'If a man performs a meritorious act, though it be great, with a divided mind, it is thereby spoiled.'

गयाद्यध्वर्युप्रविष्टविज्ञग्रासं मदोदरं । विप्रदुष्टार्ग्राध्यासलक्ष्मीक्षतकरं तु मः ॥ स्वयं पञ्जोक स्वानन्दाश्रमग्रन्थावलौसुध्दितपुरकेडधिकारे वतते ।

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मैत्र्युपनिषत् ।

Maitryupanishad.

[ १मः प्रपाठकः ]

[First Chapter]

'यो वा एतदचरं गार्ग्यविदिलवासिमं श्लोके जज्ञेति यजते तपस्तप्त्वा बृह्मचर्य्याश्रमेऽन्तेवासी तेऽत्रवीत्' (ऋहदो। म्र० ३ । ब्रा० ३) इति च। तम्मात् खभावतो नित्यनिरतिग्राय-

'Whoever performs this rite, as Gargya Vidila, the knower of the sacred texts, performed it, and having performed the austerity, being a Brahmacharin, an inmate of the teacher's house, he will attain...' (Rigveda).

पुर्षार्थिन: पुंसोऽभिलषितसाधनेपायप्रदर्शनाय प्रवर्त्तमानो वेदोऽनादिभवपरम्परारतभूतानेकविषयकामनावामितान्त:करणं वास्नापरत्रगतया प्रवर्त्तमानं विषय्यासक्तमनसं प्रति मह्हसा विषयप्रवृत्तापरावृत्तने(९) परमपुरुषार्थरूपापविद्यानिद्रितिपरमानन्दाविभविषाधनप्रत्यगात्मकत्वब्रह्मप्रवृत्तता मापाद्य परं ब्रह्मात्मतत्त्वं बोधयितुमग्रुवादै कर्माण्येव पुरुषार्थसाधनतयोपदिदर्शाति, पुनस्तदेव निष्ठां सम्पाद्य तन्निष्ठस्य नित्यानैर्मिकतककर्मानुष्ठानप्रभावत: शनै: शुद्धामान्त:करणस्य पुनरौश्वरार्पणबुद्धयैव निष्कामकर्मानुष्ठानद्वितितरां शुद्धान्त:करणस्य नित्यानित्यवस्तुविवेकतत् द्रहामुचार्थभोगरागशून्यस्य ग्रामदमादिसाधनवतो मोचमार्गैकाद्दुणो-

For the sake of showing the means to attain the desired end, the Veda, which has been existing from time without beginning, and is the abode of the multitude of objects, and is the receptacle of the desires of men, teaches the rites that are the means to attain the Supreme Being.

यधिकारसम्पन्निमालच्य प्रत्यगात्मतत्त्वं ब्रह्माध्यारोपापवादन्यायेनावगम्य तेनैवावगमेन मच्ह तत्सिद्धनेवात्मतत्त्वे ब्रह्मापि विश्रौयमानो ब्रह्मात्ममाचादयं सत्यज्ञानानन्दैकरसमवतिष्ठत इति पूर्वोपरभावेन कर्मज्ञानकाण्डयोर्हेतुमद्भाव: सम्बन्ध: सिद्ध: । तदनেন व्याख्येयोत्तरकाण्डस्य विषयप्रयोजनाधिकरिषो दर्शित: । विषयस्य आत्मतत्त्वस्य वेदान्तापरमान्नसिद्धतया(९) व्याख्येयग्रन्थप्रतिपाद्यतादर्थात् सिद्धेरति सिद्धानुमच्चतुष्ययमिमं पिदर्शं यथामति व्याख्यास्याम: ।

Having understood the Supreme Being through the means of the Veda, and having realized the identity of the individual self with Brahman, one attains the state of Brahman, which is the embodiment of truth, knowledge, and bliss.

(९) नाशड मति पु० पा० ।

(9) Nashad Mati Pu. Pa.

(२) वेदान्तर इति पु० पा० ।

(2) Vedantar iti Pu. Pa.

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[ १मः प्रपाठकः ] दौपिकासहित।

ब्रह्मायज्ञो वा एष यत्पूर्वेषां चयनं। तस्माद्यजमानश्रित्वैतानग्रोनात्मानमभिध्यायेत्। स पूर्वः खलु

Brahma-yajño vā eṣa yat-pūrveṣāṁ cayanam. Tasmād-yajñaanashritvaitanagronātmānamabhidhyāyet. Sa pūrvaḥ khalu

तच्चाम्रिष्ठोमातिरिक्तानां सर्वेषां यज्ञकृतानां साधारणं, तावता सर्वैरपि कर्मभिरुच्यतेन गृहौतान्, तथा च सर्वेषां कर्मणां परमात्मज्ञानजननोपकारकलने परमपुरुषार्थंहेतुत्वं दृश्यते श्रुति: प्रवर्तते ॥

Tacca-mrishṭomātiraktānāṁ sarveṣāṁ yajña-kṛtānāṁ sādhāraṇaṁ, tāvatā sarvair-api karma-bhir-ucyate-na gṛhautān, tathā ca sarveṣāṁ karmaṇāṁ paramātma-jñāna-janano-pakāra-kalane paramapuruṣārtha-hetutvaṁ dṛshyate śrutiḥ pravartate.

"ब्रह्मायज्ञो • चयनं" इति! यदिदं पूर्वेषां कर्मप्रकरणोक्तानां कर्मणां चयनं चयनादि सर्वं कर्म एष ब्रह्माः परमात्मनो यज्ञो यजनं प्रजनं वै प्रजापतिः, 'यज्ञो वै विष्णुर्यज्ञ एव यज्ञं मन्त्रनोति' इति श्रुत्यन्तरात्। न च चयनग्रहणमस्यां ग्राख्यायां प्रथमकाड्ङे चयनस्याध्यानात्। पूर्ववत् विधितानि सर्वाणि कर्माणि परमेश्वरार्पणबुद्ध्या प्काशक्तिं परित्यज्यानुष्ठेयानौति तात्पर्यार्थः। तथा च भगवानाह (गौ॰ भृ॰ ५। श्लो॰ १०.)

"Brahma-yajño • cayanam" iti. Yadidaṁ pūrveṣāṁ karma-prakaraṇoktanāṁ karmaṇāṁ cayanam cayanādi sarvaṁ karma eṣa brahmāḥ paramātmano yajño yajanam prajanam vai prajāpatiḥ, 'Yajño vai viṣṇur-yajña eva yajñaṁ mantrano-ti' iti śrutyantarāt. Na ca cayan-grahaṇamasyaṁ grākhyāyāṁ prathama-kāṅe cayanasyādhyānāt. Pūrvavat vidhitāni sarvāṇi karmāṇi parameśvarārpaṇa-buddhyā prakāśaktiṁ parityajyānuṣṭheyānau-ti tātparyārthaḥ. Tathā ca Bhagavānāha (Gau. Bhṛ. 5. Ślo. 10.)

"ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः। लिप्यते न स पापेन पद्मपत्रमिवाम्भसा"॥ इति॥

"Brahmanyādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ. Lipyate na sa pāpena padma-patram-ivāmbhasā" iti.

यस्माद्द्रव्यपजनार्थेनैव सर्वे कर्मे "तस्मात् • ध्यायेत्" इति। यजमानः कर्मेष्टिकृत एतान् पूर्वोक्तान्गुणैः सहितान् श्रभिचयनान्तं सर्वे कर्मे यथाधिकारं निर्वर्त्य तत्प्रभावकस्यानत:करणशुद्धि: वस्सात्मानं प्रत्यक्षं वच्यमाणश्रवणादिभि: श्रभितः सर्वात्मनब्रह्मभावेन ध्यायेत निरन्तरं चिन्तयेदित्यर्थः। स च ह्यप्रत्ययनिर्देशप्रोङ्खुशानातमध्यानयोनैरन्तरयैः परो न भवति, किन्तु पूर्वोकाखल

Yasmād-dravyapajanārthenaiva sarve karme "Tasmāt • dhyāyet" iti. Yajamānaḥ karmeṣṭikṛt etān pūrvoktaguṇaiḥ sahitān abhicayanāntam sarve karme yathādhikāraṁ nirvṛtya tat-prabhāvakasya-nataḥ-karaṇa-śuddhiḥ vastātmānaṁ pratyakṣaṁ vacyamāṇa-śravaṇādibhiḥ abhitāḥ sarvātmnabrahma-bhāvena dhyāyet nirantarāṁ cintayed-ityarthaḥ. Sa ca hy-apratyaya-nirdeśa-proṅkhuśānā-tmādhyā-nayona-irantaryaiḥ paro na bhavati, kintu pūrvokākhal

Page 16

वा ऋद्धाविकल्पः सम्पद्यते यज्ञः । कः सोऽभिध्येयो-

यः प्राणाख्यः । तस्योपाख्यानं ।। ९ ।।

माचपरः, तथा चास्मिन् जन्मनि जन्मान्तरे वा ऋत्तकर्मानुष्ठान-

कृतप्रयत्नस्तिग्रयपक्लं विविधिषां प्राप्य कर्मभ्यो व्यत्याय प्रत्यक्तत्व-

ज्ञानविचारपरो भवेदित्यभिप्रायः । एवं मति किं स्वादिहेतदादृ

"स पूणा: यज्ञ:" इति । स यज्ञः प्राण उच्यते; खलु निश्चितं वै

प्रबिद्धं श्रुत्वा साचात् निरुपचरितं पूर्वः: पूर्वोऽपक्लः सम्पद्यते ।

यद्वा स यज्ञो यजमानः 'यज्ञो वै यजमान:' इति श्रुते:, पूर्वो-

डध्यात्मपरिच्छेदाभिमानहान्यानवच्छिन्नः परमात्मा सम्पद्यते, श्रद्धा

खलु वै दृश्यत्कार्यम् । स आत्मानमभिधायेदित्युक्तं श्रेयमात्मानं

प्रश्नप्रतिवचनाभ्यां सङ्क्षेपतो निर्देशप्रति "कः स प्राणाख्यः"

इति । स आत्माभिधेयः पूर्वोक्तः कः किंस्वरूपः किममाणक-

स्वेति प्रश्नभागार्थः । यः प्राणाख्यः प्राणेन प्राणनेन प्राणनादि-

व्यापारैः आख्यायते प्रख्यायतेऽस्तोति निश्चित्यते इति प्राणाख्योऽयं

स भव्य आत्मेति प्रतिवचनभागार्थः । तथा च श्रुति:-

'को ह्येवान्यात् कः प्राण्याददेश श्राकाश आत्मानन्दो न स्यात्'

(तैत्ति० उ० ) इति ।

'यः प्राणेन प्राणिति स त आत्मा सर्वान्तर:' ( बृहदा०

३ । ४ ) इत्याद्या च । यो देहादिमझान्तरात्मा

योऽभिध्येय इत्यर्थः । उत्कार्थसङ्क्रुञ्चप्रपञ्चनं प्रतिजानीते "तस्यो-

पाख्यानं" इति । तस्य प्राणाख्यस्यात्मन उप मसौपे आख्यानं

तत्त्वभावस्य स्पष्टकथनमारभ्यत इति वाक्यप्रेषः ।। ९ ।।

Page 17

[ २मः प्रपाठकः ] दौषिकासहिता ।

ऋषद्रथो है नाम राजा विराज्ये पुचं निधापयित्वेदमश्राश्वतं मन्यमानः श्ररौरं वैराग्यमुपेतोङ्गगाम निर्जंगाम । स तच्च परमं तप श्रास्थायादित्यमुदौक्षमाण जडीबाहुस्तिष्ठति । ग्रन्ते सहस्रस्य* मुनेरन्तकामाजगामादि परिवाधूमकस्तेजसा निर्दहनिर्वातमवि-

ऋषद्रथो वा ऋषद्रथाख्यायिका सुखावबोधार्थां तपोवैराग्यथोरात्रञ्ज्ञानाज्ज्ञापनार्थां च "ऋषद्रथो। निर्जंगाम" इति । विविधं राज्यमविश्विति विराज्यं तस्मिन् विराज्ये सार्वभौमे श्राभिषयो दृश्यते । विधाभिषेकसहिताभिषेकं श्रापनं कारचिलेयर्थः । राज्यक्षेत्रे पुचमभिषिच्चेति यावत् । स्वयं जीवति सति पुचस्य राज्यदाने निमित्तमाह, इदमिति । इदं श्ररौरमश्राश्वतमनित्यं मन्यमान इति सम्बन्धः । वैराग्यं रागनिर्हणिं उपेतः श्रेहिकासुम्भिकभोगरागविनिर्मुक्त इत्यर्थः । श्ररौरं ग्राम्यजनवर्जितं विविक्तमभयं देशं प्रति निर्जंगाम प्रस्थित इत्यर्थः । "स तच्च । तिष्ठति" इति । तचारष्षे स राजा ऋषद्रथनामा परमं दृश्यं कायग्रोषनुचैः तप श्रास्थायोङ्गबाहकरुड़ौ हृतवाडवश्रादित्यं सवितारमुदौचमाणः सवितर्यारोपितदृष्टिः सन् तिष्ठति श्रनिष्ठदित्यर्थः । तपसि स्थिरचित्तानामभौष्ठसिद्धिरवश्यभाविनोत्यभिप्रेत्याह "ग्रन्ते सहस्रस्यांन्तिकं श्राकायन्यः" इति । सहस्रस्य संवत्सराणामिति गोषः । एवं तपसि स्थितस्य राजः

इति पु* पा* ।

Page 18

मैत्र्यपनिषत् ।

Maitryupanishad.

[ १मः प्रपाठकः ]

[First Chapter]

ऋग्वाच्याकायन्यः । उत्तिष्ठोत्तिष्ठ वरं वृणोघेति राजानमब्रवौत् । स तस्मै नमः ऋत्वोवाच । भग-

Rṛgvācyākāyanyaḥ. Uttiṣṭhottisṭha varaṃ vṛṇīṣveti rājānamabravaut. Sa tasmai namaḥ ṛtvovāca. Bhaga-

वन्नाहमात्मवित् त्वं तत्त्ववित् शुभ्रुमो वयं स त्वं नो बूूहौति । एतर्हतं पुरस्तादःशक्यमेतत्प्रश्नमैत्र्याकान्यन्

vannāhamātmavit tvam tattvavit śubhrumo vayaṃ sa tvaṃ no brūhīti. Etarhatam purastādaḥśakyametatpraśnmaitryākānyan

संवत्सराणां सहस्रस्यान्ते भगवाऽऽकायन्योऽन्तिकमाजगामेति श्वेतकेतुः । महद्वाहस्र्येति पाटे सहस्रादिवसात्ककलास्यन्त इति

samvatsarāṇāṃ sahasrasyānte bhagavā'kāyanyo'ntikamājagāmeti śvetaketuḥ. Mahadvāhrsryeti pāṭhe sahasrādivasātkakalāsyanta iti

श्वेतकेतुः । महद्वाहस्र्येति पाठे सहस्रादिवसात्ककलास्यन्त इति योज्यम् । श्राकायनस्यापत्यं श्राकायनस्यपत्यामा कश्यिद्रुषिः, तथा-

śvetaketuḥ. Mahadāhasryeti pāṭhe sahasrādivasātkakalāsyanta iti yojyam. Śrākāyanasyāpatyaṃ śrākāyanasyapatyāmā kaścidruṣḥ, tathā-

भौष्टवरदांसामर्थ्यचोतनाय विशेषणानि, श्रधूमकोडग्रिरिवेति, उपग्रान्तविचेप दत्व्यर्थः । तेजसा खप्रभया नभोऽर्चसेनेति यावत् ।

bhauṣṭavaradāṃsāmarthyacotanāya viśeṣaṇāni, śradhūmakoḍaghiriveti, upagrāntavicepa datvyarthḥ. Tejasā khaprabhayā nabho'rchaseneti yāvat.

निर्देष्टह्निवान्यानभिभवचिवेत्यनेनाऽज्ञानसंश्रयादिम्रतिबन्धरहितंतत्त्व-

nirdeṣṭhnivānyānabhibhavacivetyanenā'jñānasaṃśrayādimratibandharahitattattva-

ज्ञानमस्यास्तौति ज्योतितम् । कुत एवम्रभावोऽयमिल्यातो विशिष्ट-

jñānamasyāstauti jyotitam. Kuta evamrabhāvo'yamilyāto viśiṣṭa-

नध्यात्मविदिति । श्रात्मतत्त्वविच्चे लिङ्गमाच, भगवानिति ।

nādhyātmaviditi. Śrātmattattvavicce liṅgamāca, bhagavāniti.

'उत्पत्तिं प्रकृतयच्चैव भूतानामगतिं गतिम् ।

'Utpattiṃ prakṛtayaccaiva bhūtānāmagatiṃ gatim.

वेत्ति विद्यामविद्याञ्च स वाच्यो भगवानिति' ॥

vetti vidyāmavidyāñca sa vācyo bhagavāniti'.

(विष्णुपु० ६ । ५ । ८०) दाति मृत्युक्तो भगवच्छब्दार्थः सर्वज्ञ

(Viṣṇupu⁰ 6.5.80) Dāti mrtyukto bhagavacchabdārthḥ sarvajña

दत्यर्थः । श्रागत्य किं ऋतवानिति तदाच "उत्तिष्ठो श्रन्रवौत्"

datyarthḥ. Śrāgatya kiṃ ṛtavāniti tadāca "uttiṣṭho śranravaut"

इति । शिष्टोऽर्थः । ततो राजऋतमाह "स तस्मै । उवाच"

iti. Śiṣṭo'rthḥ. Tato rājaṛtamāha "sa tasmai. uvāca"

इति । तथै श्राकायनाय स राजा नमो नमनं नमस्कारं कृत्वा तं

iti. Tathai śrākāyanāya sa rājā namo namanaṃ namaskāraṃ kṛtvā taṃ

दृष्ट्वत्प्रश्नाध्योवाचोक्तवान् । किमुवाचेतितदाच "भगवन्

dṛṣṭvatpraśnādhyovācoktvān. Kimuvācetitadāca "bhagavan

बूूहौति" इति । दत्युवाचेतिसम्बन्धः । हे भगवन् पूजावन

brūhīti" iti. Datyuvācetisambandhaḥ. He bhagavan pūjāvan

ब्रहममात्वविद्न श्रात्मतत्त्वविद्न भवामौत्यर्थः । त्वं तत्त्वविदात्मत-

brahmamātvvidna śrātmattattvavidna bhavāmautyarthḥ. Tvaṃ tattvavidātmata-

च्वश्य वक्ता, इति श्रब्दोच्चार्याहार्यः । इति वचं श्रुत्वा श्रुतमुम

cchasyy vaktā, iti śrabdoccāryāhāryaḥ. iti vacaṃ śrutvā śrutamum

Page 19

[ १मः प्रपाठकः ] दौपिकासंहिता ।

कामान् वृणोश्वेति श्राकायन्यः । शिरसास्स चरखा-वभि-व्रुशमानो राजेमां गाथां जगाद ॥ २ ॥

पाठः काम्दसः । ऋत: स लमात्तमतचं नोऽस्मभ्यं बूर्हि प्रतिपादयेत्यर्थः । एवं प्रुष्टवते श्राकायन्यः किमाहेत्योतादृश "पतत् । श्राकायन्यः" इति । यत् तया पृष्ठमा्त्मतत्वमेतदस्तु पुरस्तादतौते काले वतं सिद्धं निपींतं पूर्वतनेर्द्र्षिभिरिति योज्यम । तदानों लेनतत्प्रश्नं दु:प्रक्यं, लिङ्गद्यतत्येन एष प्रश्नो दु:प्रक्यो दु:प्रक इत्यर्थः । यद्वा पतद्न्नमेतस्यात्मतत्वस्य वतं याथातथ्यं एतत्प्रश्न-

The Śrākāyanya said, 'Choose your desires.' With his head he recited the gāthā, and the king spoke it out.

प्रश्नवचनस्य पुरस्तात् प्रथमं चिन्तैकाग्यादिति योज्यं, दु:प्रक्यं दु:प्रकं वत्कुं श्रोतं च, दु:श्रभमेतदित्यर्थः । तथा च । श्रुतिस्मृतौ-'श्रवणाच्चापि बहुभिर्यों न लभ्यः पृथग्जन्तोऽपि बहवो यन्त्र विद्युः । वाचा कुग्रलोऽस्य लब्धा श्रास्यर्यो ज्ञाता कुब्जानुरुप्रष्टः' ( कठोप० ) इति ।

'श्रासूर्यवत्पश्यति कश्चिदेनमश्रर्यवद्वदति तथैव चान्यः । श्रासूर्यवच्चैनमन्यः श्रृणोति श्रुत्वायेनं वेद न चैव कश्चित्' (गौ०श्र० २।२४।२५) इति । हे ऐक्ष्वाकु इक्ष्वाकुकुलोद्भव ! श्रन्यान् कामान् स्वर्गभोगाननूपारःप्रसृततोनैधिकान् वा धनतृष्णो प्रसृततौन् वृणोश्व प्रार्थयेथा इति श्राकायन्यः उवाचेत्यनुषज्जः ।

ततो राजा वत्तान्तमाह "शिरसा० जगाद" इति । इमां बुद्धिदृश्वां वच्यमापां गाथां यथाश्रितार्यीं कथां जगादोच्तवान् राजा, सुगममन्यतु ॥ २ ॥

Then the king said, 'With his head he recited the gāthā.' The king, having understood the meaning, spoke it out in the form of a gāthā, which is easy to comprehend.

Page 20

भगवन् ! स्थिरचर्मन्स्वायुमज्जमांसशुक्रशोणितश्लेष्माश्रु-

Sir, (the body) with skin, flesh, sinews, marrow, bones, fat, semen, blood, mucus and tears

र्षिकांविकारैः श्वयथुपित्तकफैर्जर्जाते दुर्गन्धे निःसारे-

is liable to various defects, swelling, bile and phlegm, is worn out, and emits a bad smell and is impure

डस्मिन्छरौरे किं कामोपभोगैः । कामक्रोधलोभमोह-

what is the use of enjoying in this body? Lust, anger, greed, delusion

भयविषादेष्टेष्वेष्टवियोगानिष्टसम्प्रयोगाक्षुत्पिपासाजरा-

fear, grief, jealousy, separation from the desirable, union with the undesirable, hunger, thirst, old age

मृत्युरोगशोकैरभिहते डस्मिन्छरौरे किं कामोप-

death, disease, sorrow, etc., afflict this body; what is the use of enjoying?

भोगैः ॥ ३ ॥

यदुक्तं मन्यान कामान् दृप्तौक्षवेतितद् भोगायतनस्य

What has been said, 'When a man is proud, he thinks of sensual enjoyments, and this is the cause of enjoyment'

स्वभावालोचनाच्च न कामः कामाय कच्चिद् द्रति ज्योतिष्यन् स्वप्न-

and 'From the very nature of things, desire does not satisfy desire; how can it, when it is (itself) shining in a dream?'

गरौंत तावत् बौभत्सितं वर्षयति "भवन्ं भोगैः" द्रति ।

So long as a man is disgusted (with the body), he says, 'Sir, enjoy'

सेष्टा त्रिगुणाषको नाशादारकमलः, दुःषिका नेतुमलः; कफो

The enjoyer is the product of the three qualities, and is subject to birth and destruction; the enjoyments are impure, and lead to hell; phlegm

हल्कषरौधौ पिच्चिछशो मन् द्रति भेदः । व्यस्थ्यादिषु दृश्यते घने

and other humours are light or heavy, and there is a distinction (of enjoyments) as mental, etc.; this is seen in the various (scriptures)

दुःखबहगम्ने कदलौखभवच्चिःशारे उन्नःश्वरवर्जिंते डस्मिन् स्वूलेः

This gross body is full of misery, like a kadali tree, and is perishable, like a plantain tree

गरौरे वत्निमानखेति प्रेपः, किं कामोपभोगैः कायै । श्राधातं

What is the use of enjoying in this body? The body is made up of food

नौधिमानखे वध्यक्खेव भोजनाच्छादनालकादि न तोषसुपैष्यतौ-

and is liable to be killed; it is not satisfied with food, clothing, etc.

त्यभिप्रायः । न केवलमिदं गरौरं खतो बौभत्सितलात् कामा-

This is the purport; and not only is this body disgusting, but desires also

नर्हमपि लतिबलखवदरिनिवहैरभिभूयमानलादपौत्याह "काम ।

are not fit (for praise), as they are conquered by creepers, etc., and by enemies, etc.; hence it is said, 'Lust

भोगैः" द्रति । कामोऽप्राप्ताभिलाषः । क्रोधः प्रसिद्धः । लोभः

is the desire for what has not been obtained; anger is well known; greed

प्राप्तैष्वपि विषयेप्वभमुद्दिराच्हित्यम् । मोहोऽनर्थ षर्थबुद्धिः ।

is the attachment to objects even when they have been obtained; delusion is the thinking of what is unprofitable as profitable

भयं परिच्छः । विषादः शोकः । द्रैर्य परप्रदेषः । दष्ठवियोगः

Fear is apprehension; grief is sorrow; jealousy is envy; separation is

स्वातुकृत्परिच्छायुरुतुमववैकष्यम् । स्वनिष्ठष्मषयोगः स्वप्रतिकूल-

the destruction of one's own work, life, and happiness; the absence of self-control is the following of what is disagreeable to oneself

वनष्यद्बननम् । एताभ्यां दुःखं लच्यते । एवमेतेऽन्तःकरपाधर्माः ।

and is the cause of misery; thus these are the qualities of the internal organ

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[ १मः प्रपाठकः ] दौपिकासु हिता ।

सर्वे चेदं दृश्यिष्य पश्यामो यथेमे दंश्र्राभ्रकादय-

स्तृखावनस्पतयोऽद्रूतप्रध्वंसिनः । अथ किमेतैर्वि परे ज्न्ये महाधनुर्धर ऋत्वर्तिनः केचित् । सुधुम्भभूरिचुम्बेन्त्र-

चुतिपाते प्राणधर्मौ । जरादयो देहधर्माः आग्नतुकाः । अथोकः शोकनिमित्तो देहावशादः कार्यर्मित्ति यावत् । आदिशब्दाद्द-

ह्रद्विविपरिणामौ मृग्येते । अन्यदुनकार्थम् ॥ ३ ॥ एवंविधोडपि मद्यतो यदि चिरस्थायी स्थिरः । श्वात् तदा

कथश्चिदपि विषयौतवदभिष्येत नैवमसौत्याद् "सर्वे चेदं प्रध्वंसिन:" इति । सर्वे चेदं यथा वर्षितं सद्यातथपं चयभौलं

नश्वरं पश्यामो निर्धारिताम इति प्रतिज्ञा, तथा हेतुर्नित्य- प्रध्वंसिलादिति योज्यम् । कादाचित्कलादित्यर्थः । यथेमे इत्यादि

दृष्टान्तं निर्देशानिमित्ति विभागः । तथा चायं प्रयोगः, विमतं नश्यातोडग्राश्वत: उत्पन्नप्रध्वंसिलाद्य एवं स

एवं यथेमे दंश्र्राभ्रकादयो यथा वा दृश्यमाना दंश्र्राभ्रकादयो यथा दृश्यवनस्पतय

उद्रूतप्रध्वंसिनोडग्राश्वतास्तथा चायं तथातो यथेति । वनस्पतयो- द्रूतेति मन्त्रिष्यादंशः । अथोकारो वाडच शुन्रो दृश्यः ।

उक्त- दृष्टान्तेव्यप्रकृष्टकर्मजलसुपाधिमाग्रद्ध तत्प्रयोजकतां दर्शयन्

प्रकृष्टकर्मजेवव्यग्राश्वततामाविष्करोति "अथ किमेतैः । केचित्" इति । अन्यच्चेत्यादिर्थे यग्राशब्दः, एतैरुदाश्ते: चुदर्शनलुक्षावरेः

किम् । वाग्वद्रोणादरे । परे उत्कृष्टा अन्ये उत्तभो मद्याधनु- -धरा महापूराराष्ट्रवर्तिनः सार्वभौमासः केचित् ।

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युक्तकवलया श्वयौवनया श्ववधूया श्वास्वरपतिः प्रश्रबिन्दुर्हरि-

With a wife who is well-versed in the arts, young, and beautiful, and with a lord who is like a horse,

खनद्रोमर्षीष ननकुसर्यास्तिर्येयात्यानरयोक्षसे नादयः ।

The sound of the horse's neighing, and the sound of the conch shell being blown,

अथ †मर्हत्भरतप्रमृतयो राजानः । तेषतो बस्नु-

Then the great kings, Bharata and others,

वर्गेस्य महतों श्रियं त्यक्त्वाड्मालोकादमुं लोकं प्रयाता इति । अथ किमेतैर्वा परेडन्ये गन्धर्वासुरयक्ष-

Having renounced the great wealth and beauty of this world, they went to the other world. And what about others, like the Gandharvas, Asuras, and Yakshas?

लोकं प्रथाता द्युक्कतरेषाम्बयः । तानेव चकवर्तिनः कांक्षितृष्णार्य्यति

Those who have gone to heaven, and those who are still here, all desire to be like them.

"सुयुग्भद्रिर्युन्न । सेनादधः" इति । ऋषचाश्रपति: श्रग्रविन्दुरिर-

"Suyugbhadriryunna. Senadadhaḥ" - The lord of the sages, Śrigrvinduri-

त्यादिपदविच्छेदपाठम्भान्दश: प्रामादिको वा, एते सूर्थेषोमवग्रजा

tyādipadvicchedapāṭhambhāndeśaḥ pramādiko vā, ete sūryeṣomavagraja

राजान उचाः । पतेल्वपि विशिष्टतरानन्यानुदाहरति "बृह

The king said: "Even among these, there are some who are more exceptional than others."

मर्हत् । राजान:" इति । †मर्हतो नाम संवर्तकैन योगिना

Marhat. Rājānaḥ" - †Marhata is the name of a yogi, Samvartaka

याजितो राजा, यस्मै यागे समागता इन्दादयः साध्या एव

who was worshiped by the king, and to whom Indra and other gods came to perform a sacrifice

स्वभिता: पुनस्य चमसाध्वर्य्यवे नियुक्ता: स:

and were appointed as priests, and he was the one who performed the sacrifice

भरतो दौष्यन्ति-धैनास्मेधानां चित्रतौ ऋतता सः । प्रसृततिरत्यादिपदपर्थ्येष

Bharata, the son of Duṣyanta, was the performer of the sacrifice, and he was the one who was praised by the gods

प्रियव्रतादधेो गध्यान्ते । ते किं तदाछ "मिषतो बस्नुवर्गेस्य ।

Priyavrata and others were also praised. What did they do then? "Miṣato vasnuvarggeśya

प्रयाता इति" इति । बस्नुवर्गेस्य भोग्यजातस्य मिषतः पश्तो

They renounced the wealth and beauty of this world and went to the other world

जीवन एव मृतोऽनक्ष्येति यावत् । मर्हतौरपरिसिता, श्रियं

and lived a life of renunciation, and ultimately attained liberation

विभूतिं, त्यक्तवा भनिच्छन्तोडपि तां परित्यज्यारम्भतिपन्नालोका-

They renounced their wealth and power, and did not desire it again

दसमुं लोकं परोचं प्रथाताः नष्टा बह्वुरिति निश्चितमित्यर्थः ।

and went to the other world, which is beyond human comprehension

एवं मनुष्यग्रौराणामुत्कृष्टानामप्यनित्यातासुदाच्यामनुष्ये श्वपुत्रे-

Thus, even the great sages and gods are subject to impermanence

नष्टवम् इति इडरोगीयपुस्तके पठितं ।

The text "naṣṭam" is found in the Ida Rogiya manuscript

† महंत इति लिखितं किन्तु मर्हत् इति गतपथनिबद्धये मद्रा-

† The text "mahant" is written, but it is read as "marhat" in the commentary

भारतौग्रप्रालितपवंध्या च पठ्यते ।

and is also read in the Mahabharata

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राक्षसभूतगणापिशाचोरगग्रहादीनां निरोधं पश्यामः।

We see the restraint of the demons, ghosts, Pisacas, thieves, serpents, and other evil spirits.

स्रथ किं मितवान्यावां शोषयां महर्षीवानां शिक्ष-

Then what is the means by which the great Rṣis dry up the limited (senses)?

रि॒षीां प्रपतनं भुवस्य प्रचलनं व्रज॒नं वातर॒ज्जूनां

Is it the falling of the Rṣis, the moving of the earth, the going of the wind-streams?

निमज्जनं पृथिव्या॑ः स्यानादपसर॒यं सुरा॑णामित्येत-

Or is it the sinking of the earth, the departure from their place of the gods?

द्वि॒धे॒ऽस्मि॒न्संसारे किं कामोपभोगैः।

In this doubtful world, what is the use of the enjoyment of desires?

तैरेवाश्वितस्या-

By them (i.e., the great Rṣis) it is said-

निकर्षेतारतम्येन स्थितेश्वनित्यतामावेदयचादौ तेषु निर॒क्ष॒न॒म॒ते "बु॒ध किं पश्यामः" इ॒ति।

By degrees they attain the state of being the Lord, and then they see the destruction of those (evil spirits), saying, 'What do we see?'

स्रथापि च एतैः पूर्वे॑ष॒ः॒ किं वा, द॒तो॑ड॒प॒न्य॑े परे चिर॒क्ष॒ायि॒त॒यो॑क॒ष्टा॑ः श॒न्ति॒, तेषां ग॒न्ध॒र्वा॑दौ॒नां

And also the ancient ones among them, or those who have been long practising Yoga, attain peace, and the Gandharvas and other evil spirits

निरोधं नाशं पश्याम इ॒ति॒ यो॒ज॒ना॑। पि॒ग्रा॑चा॒ उ॒न्ना॑द॒प्रसारा-

are destroyed, as we see, this is the Yoga.

द॒यः॑। य॒था॒ वाङ्ग्र॒हा मा॑ल॒का॑द॒यः॑। अ॒न्ये प्रसि॒द्धा॑ः। "बु॒ध

Just as the catching of the tongue, etc., and other well-known (exercises).

किं कामोपभोगैः" इ॒ति। स्रथाप्येत॒स॒कैः॒ किं वा, द॒तो॑ड॒पि

saying, 'What is the use of the enjoyment of desires?' And also by those who have not practised this Yoga, or even by those who have practised it

क्षि॒र॒ले॒न प्रति॒प॒न्ना॒ना॒म॒न्ये॑षा॒मि॒त्ये॒त॒त् क्षि॒र॒तां न पश्याम

but have not attained the state of being the Lord, the other evil spirits are not destroyed.

इ॒ति॒ यो॒ज॒ना॑। य॒तः श्रोष्यां महर्षीवानां प्र॒द॒श्य॒का॒ले॒, ब्र॒स्प॒तीना॑मि॒ति

This is the Yoga. Thus at the time of the manifestation of the great Rṣis, at the time of the manifestation of the Brhaspatis

पाठे डाकास्विहेत्यौष॒धा॑ न॒श्य॒ः॑, त॒था श्रोष्यां महर्षीवानां श्रोष्या-

the Dākās and other evil spirits are destroyed, just as the medicines are destroyed.

मि॒ति॒ यो॒ज॒ना॑य॒म् । पि॒श॒खि॒रि॒षा॑म महामेषप्रभृत॒ीनां निग्र॒ौषां

This is the Yoga. The restraint of the Pisacas, the great buffaloes, and other evil animals

प्रपतनमुच्‍छे॒दः॑ भुवस्य सर्व॒श्॒यो॑ति॒सु॒क्रा॑व॒भ॑म॒न॒स्य प्रचलनं खमप्डलाप्रच्यवनं, वातर॒ज्जूना॑ं वातमयानां र॒ज्जूना॑ं ग्र॒ष॒णुमा॑र॒च॑क॒भ्ना॑ना॑नां

is the falling of the earth, the destruction of all the luminaries, the moving of the sky, the falling of the sphere of the sky, the swallowing of the wind-streams, the wind-like streams, the grasping of the Rṣis

व्रज॒नं खे॒द॒नं॑, पृथिव्या ब्रह्म सप॒द॑दौपव॒त्या निमज्जनमुदकान्तर्हचः।

and the going to the sky, the earth with Brahmā being suddenly submerged in water, and the sinking into the water.

ए॒वं स्यान॒ग्रे॑ तत्‌स्वा॒नां सुरा॑णां ब्र॒द्या॑दौ॒नां तत्‌सात्त॒था॑ना॒द॑पस॒र॒ष॒म॑पस॒र्प॒षां स्यान॒भ्र॑ष्ट॒या॒ जो॒ष॑भोग॒लं॑, इतो॒त्य॑मि॒त॒द्वि॒धे

Thus the departure from their place of the gods, the Brāhmanas, and other beings, and the departure of those who have gone away, and the destruction of their world, all this is seen in this doubtful world.

ए॒ता॒ट्कृ॑प॒का॑रे सर्व॒था न॒श्व॒रे॑ऽस्मि॒न् ब्र॒द्या॑दि॒स॒स॒प॒र्च॒न॒ते संसारे कि

In this perishable world, in this Saṃsāra, which is surrounded by Brahmā and other beings, what is the use of the enjoyment of desires?

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सर्वदिद्दावतैर्नं हस्स्यतां इत्युद्रुतमर्हसि । शस्त्र्योदपानस्थो मेक इवाहरमस्मिन्संसारे भगवान्स्वं नो गतिस्वं नो गति:॥ ४ ॥

कामोपभोगैरिरिति व्याख्यातम् । भोगस्थानानां भोग्यद्रेहेन्द्रियविषयाणां तद्रिशिष्टभोक्तॄणां चानित्यत्वं प्रसाध्य भोगानामपि तद्रयोधधाति “शरैराग्नितत्सोमिकृतं” इति । शरैराग्नितत्स्य भोजितस्य ब्रह्मालोकपर्यन्तेषु स्थानेषु तर्पितस्य पुंसो दह मनुष्यलोके डष्कान्मुऽसुऽडरावर्तनमात्रान्निर्दृश्यते, तैरनि्त्यै: कामोपभोगै: किं ममेत्यर्थ: । तदनेन प्रबन्धेनात्मविषयो वर: प्रत्याख्यातोऽनेन आत्मज्ञानयोग्यता दर्शिता । एवं गुरुवैराग्यं विवेकपूर्वकंमुपवर्ण्यं क्षितो गुरुवरतुपगह्य दृश्टिमालच्य तत्पादोपसर्पणं विद्योपदेष्टुंग्रहणाज्ज्ञं विधदध्रुं प्रार्थ्ययते “इत्युद्रुतमर्हसि” इति । यतोऽयं निर्विषयडप्सि शस्त्रोदपानस्थो मासुद्धृतंमहंसी दयुक्कवानित्यर्थ: । कुत उद्धरसं तदाह “शस्त्र्योदपानस्थो” इति । शस्त्र्योदपानं निददक: कूपस्तत्च क्षितो मेको मण्डूक इवास्मिन् संसारे क्षितो दुःखस्रोतस्मादुद्रृतंमहंसौत्यर्थ: । कोऽप्यनिष्कामुद्धरिष्यत इति मा माद्दिष्टा दयाह “भगवंल्लं नो गतिस्वं नो गति:” इति । श्रद्धाया: श्राद्धार्थं;, श्रद्धायस्समा्स्मिद्योतनार्थीं वा ॥ ४ ॥

You are worthy of being exalted by all the gods. You should be lifted up. Like a frog in a well, the Lord is our refuge in this world, our highest goal and our only refuge. || 4 ||

इति रामतीर्थविराचितायां मैत्र्युपनिषद्दीपिकायां प्रथम: प्रपाठक: ॥

Thus ends the first chapter of the Maitri Upanishad commentary written by Ramatirtha.

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[ २य: प्रपाठक: ]

[Second Chapter]

दौपिकासहितेा ।

With the commentary of Ramatirtha.

अथ भगवान्छाकायन्य: सुप्रोतस्वब्रह्मविदानम् ।

Then the venerable Śākaayani, well-versed in the knowledge of Brahman,

ज्ञात्वा बहुदयेष्षाकवंश्यध्वज श्रौद्रमातङ्नम् ऋतक्र-

having known the Śrotriyamātanga, the flag-bearer of the Śāka lineage, who was well-versed in the Śrauta tradition,

अथ द्वितीय: प्रपाठक: ।

Second Chapter

एवं वरान्तरै: प्रख्योभ्यमानोड्यप्रचलिततथा चपरौचितो जिज्ञासुरूपपन्न: शिष्यो न गुरूणोपेक्षणीय दति गुरो: प्रदत्तिं दर्शयति स्मृति: "अथ भगवान्। राजानं" दति । स्पष्टोऽर्थ: ! किंश्रुतोऽदिति तदाह "महाराज ऋक्षद्रथो" विमृशतोऽदौति" दति । महाराजेत्यादिभिय्यप्रशंसा वच्यमाणार्थग्रहणायोग्यतां तस्य सूचचतुम् । प्रगृह्यमानो हि गुरो: प्रशिष्यतां बुड्ढा

Thus, being impressed by various other means and being made to understand, the disciple, being eager to know, was not to be ignored by the teacher, as the Smṛti says, "Then the Lord...the king". The meaning is clear. As to what kind of Śruti it is, he says, "Mahārāja Ṛkṣadratha" reflects on it first. The praise in the words 'Mahārāja' etc. indicates the suitability of the recipient for the knowledge that is to be imparted. For one who is praised by the teacher is considered fit,

तदुकार्ये श्रद्धानतथा तमवधारयति । वंशग्रध्जत्वं तत्व्या-

and having faith in the purpose of the teacher, he understands it. The flag-bearership of the lineage is explained by the word 'Tattvya-'

तिकारलम् । एवं श्रौद्रमातङ्ग: संवस्सरवासगुरूपाधिबिक्रमं

and 'Tika'. Thus, the Śrotriya Mātanga, having dwelt with the teacher for a year, acquired the knowledge of the Self,

विना मत्त श्रात्मज्ञानं प्राप्रोषि यतोडतः ऋतकृत्यस्वल्मिति ।

without being proud, attained the knowledge of the Self, and thus fulfilled his duty.

दतिशब्दोऽयेतन दृढ जेय: । दतिहेतोमंचचान्ना मरतो वायो-

The word 'Dṛḍha' should be understood as firm. Due to the reason of 'Dṛḍha', the vital energy did not depart,

ग्नाम पृषदश्व दति तेन नात्मा विमृशतोऽदौति योजनां ।

nor did the fire, Pṛṣadaśva, etc., reflect on the Self, i.e., it did not cease to function.

पृथन्तो महान्तोऽप्य यथे रथे भवन्ति स पृषदश्वो वायु:,

The vital energy, though great, functions in the body as Pṛṣadaśva (swift horse),

महाश्वयुक्तरथो हि महान भवतोति महारथ उच्यते वायु:,

and is called Mahāratha (great charioteer) because it is yoked to the great chariot of the body.

अथमपि तत्पर्थ्यालादूचचद्रथ दति ख्यातिमापन्न दत्यर्थे: ।

The word 'Ṛkṣadratha' is derived from the root 'Ṛkṣa' meaning 'to shine', and 'Ratha' meaning 'chariot', and thus it refers to one who is renowned.

अथवा जगत्प्राए दति यदाघोनां तेन नामेदानौं विमृतो

Or, the name 'Ṛkṣadratha' is derived from 'Jagat' meaning 'world' and 'Prāṇa' meaning 'life', and thus it refers to one who is the life of the world.

उपौति योजनां । मत्प्रसादात् लं जगदात्मा सङ्क्तोऽड्यौत्याभि-

The word 'Ṛkṣadratha' is thus derived. By my grace, you have become the soul of the world, and have attained the state of being the Self of all.

प्राङ: । यदर्द्धिमचमुपपन्नो राजा गुरुं तमातमानसुपदिं प्रति

Thus, having attained the state of being the king and the teacher, he became the supreme Self.

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त्यस्त्वं मथ्नामेति विश्वतोऽसौति । श्रयं वाव खल्वात्मा ते । यः कतमो भगवा इति । तं होवाचेतित ॥ १ ॥

ग्रथ य एष उच्चासाविष्टभनेनोऽऽमुल्कान्तो व्ययमानोदव्ययमानस्तमः प्रगुदत्येष आत्मा । इत्याह

They said, 'This (Self) is churned (by the mind), as it were, on all sides.' 'This, verily, is thy Self.' 'Who is the blessed Lord?' they asked. He said to them,

"श्रयं वाव खल्वात्मा ते" इति । ते तव श्रुतं ममेति सत्त्वानुभवतोऽध्यं वाव श्रथसेवानुभविताऽऽत्त्मा खलु नाऽच संशयः कार्ये इत्यर्थे । कोडस्याऽनुभवितेति पृच्छति "यः कतमो भगवान् वा इति" इति । यक्वर्थोक्त आत्मा सु कतमो भगवान् हि भगवान् देहेन्द्रियमनोबुद्धिप्राणानां मध्ये किमन्यतमः किं वा तद्विलक्षणपोडन्य इति प्रश्नार्थे । तच सत्त्वात्किलक्षण एवात्मेति गुरुरत्तरं प्रतिज्ञे इत्याह स्मृतिः "तं होवाचेतित" इति । रतिग्रहाद ऐतिह्रार्येनुवाकसमाश्रये वा ॥ १ ॥

"This, verily, is thy Self." They said, 'We have heard it.' He said, 'The Self is directly experienced as existence and intelligence.' There is no doubt about it. 'Who is the blessed Lord?' they asked. The blessed Lord is the Self among the body, senses, mind, intellect, and vital breaths. Is He different from them or not? The teacher answers, 'He is different from existence.' As it is said in the smrti, 'He said to them.' It is based on tradition or scripture.

प्राणात्करणमश्नाति हृदयङ्गमदर्शनेन त्वाननुपदिशति "अ्रथ य आत्मा" इति । अ्रथ जाग्रद्वयमानोऽध्ययमानस्त्तमः प्रज्ञानोद्देवल्काले च एष विद्वत्प्रत्यच उच्चावच उच्चावचनिश्वासव्यापारवतः प्राणस्याविष्टभनेनानिरोधेनोऽऽमुपरि; सूक्ष्माश्रयं सच्चिदानन्दसुपरिति चोच्यते, तमात्म्युक्कान्तः सूक्ष्माश्रौरादन्यलसुक्तं । इदानों सच्चास्य प्राणात्करणमश्नाति हृदयङ्गमदर्शनात्करोति "अ्रथ य आत्मा" इति । अ्रथ जाग्रद्दोगहेतुकमेर्ममानानत्तरं खप्रभोगोद्द्बुकाले च एष विद्वत्प्रत्यच

The text discusses the nature of the Self and its relation to the vital breaths and the intellect. It explains that the Self is beyond the gross and subtle aspects of existence and is the ultimate reality. The commentary elaborates on the meaning of the text, explaining the different states of the Self, such as the waking state and the state of deep sleep.

Page 27

[ २यः प्रपाठकः ]

सौपिकासद्धिता ।

२ ७

भगवान् मैत्रि: । इत्येवं ह्याह । अथ य एष सम्प्र-

The venerable Maitri. Thus indeed it is said. Now that which is the

सादोषमाच्छादयति स्मृत्यर्थायं परं ज्योतिरूपसंपद्य

ननु भवस्त्रदात्‌मना विप्रसृत इव² वभाषमानोडपि परमार्थतो-

covering of defects, for the sake of remembrance, becoming the highest light,

ननु भवस्त्रदात्‌मना विप्रसृत इव² वभाषमानोडपि परमार्थतो-

व्ययमानो निःसृत एव संस्मो मोहलचयां प्रपद्यति प्रेरणाति,

व्ययमानो निश्शेष एव इत्यर्थः ।

though imperishable, is completely destroyed, and is led to confusion.

पश्चात् कमेऽप मोह्माविग्रति जागृहृषं नातुशंसत इत्यर्थः ।

एष आत्मा यः स्वप्ने करणानामुपरमाद्वाद्‌ध्यानविषयाननुभवन

Afterwards, he becomes confused in his actions, and wakes up not delighted, this is the meaning.

एष आत्मा यः स्वप्ने करणानामुपरमाद्वाद्‌ध्यानविषयाननुभवन

This is the self which, in dream, through the cessation of the organs, experiences the objects of the waking state,

वासनासङ्घानुभवन प्राणेन सूपं च देहं परिपालयत्यक्षे पृष्ठ

वासनासङ्घानुभवन इति वासनारूपेणैव तेषामनुभवः ।

and experiences the multitude of impressions. By the Prana it protects the body as a soup (does the rice), and the back,

आत्मेति यर्हः । तथा च श्रुतिः—

etc., this is the meaning. And also the Sruti says,

‘प्राणेन रचयित्वा कुलायं बहिः कूचायादमृतत्वमिच्छन् ।'

'Having made a nest with Prana, going outside as if desiring immortality,'

म धीयते स्मृततो यथा कामं हिरण्यःः पुरुष एकहंसः:'

( ऋ. सं. ४ । ब्रा. ३ ) इति ।

as it is remembered, like a golden swan, a single Purusha.'

( ऋ. सं. ४ । ब्रा. ३ ) इति ।

उक्ते डसिन्नात्मनि प्रत्ययदार्ढ्य

In this self, thus described, for the strengthening of faith,

बद्‌द्वस्मातिमाह “दत्याह भगवान् मैत्रि:" इति । मैत्रिर्मैचाया

it is said, 'The venerable Maitri said this.' Maitri is the name of

मप्रतिमद्‌ऋषिर्‌मैत्रेयः । इत्थमर्ये श्रुतिः स्वमुखेनाह “इत्येवं

the Rishi Maitreya. In this way the Sruti says in its own words, 'Thus indeed'

ह्याह" इति । ग्राकाघन्या इत्याह भगवान्‌मैचिरित्येवं हि राजानं

प्रत्याहेत्यर्थः ।

he said. 'The king asked thus,' the venerable Maitri said this, this is the meaning.

प्रत्याहेत्यर्थः । येनाहं मित्रयन्‌भिमन्यमानानामिदं सूक्ष्मं शरीरं

By which I, considering the subtle body as the object of friendship and pride,

निर्यांपारं पतति तद्‌घु च येन प्रकाम्रितं प्राणान्तःकरणाहुपं

fall into the highest goal, and by which the Prana and the internal organ are completely

किञ्चिद् विषयविष्याकारेऽपि व्याप्रियते म आत्मा तवेत्युक्तं,

pervaded, even though they are somewhat connected with objects, this self of mine is thine, thus it is said,

इदानी-

now-

नौमेतस्यापि शुद्धस्य चेत् तमोमाचेऽपि कारणात्मनि लयो

if there is dissolution even of this pure one, in the cause-self which is full of darkness,

लोनप्रपञ्चस्व यत्स्वभावोद्‌वतिष्ठते स मुख्य आत्मा माचाद्‌देव

that which remains by its own nature, when the universe is dissolved, that is the chief self, the great god,

तमात्मानं गृहीतव्यागिरी “अथ य एष रज्ज्यते” इति । अथ

that is to be known, 'Now that which shines,' etc., this is the meaning.

(२) इत्य इति मु० पा० ।

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स्वेन रूपेषाभिनिष्पद्यत इत्येष आत्मेति होवाचैतदस्तमभयमेतद्ब्रह्मेति ॥ २ ॥

By one's own form he is completely manifested; this is the Self, this is fearless, this is Brahman.

स्पन्ददर्शन इत्कर्मेचये सति पुनर्जाग्रनिष्पत्तिकर्मानुष्ठवे य एष स्पन्दविषयमाचरौ सम्प्रसाद: सम्यक् प्रश्वासयचेतिं सम्प्रसाद: सुपुम्नि:, तदवस्थ: आत्मैव सम्प्रसाद उच्यते, ख्वात्मसुखोपाधिद्रयविभागेन तस्सम्मुखीकरणतत्कालोचित्याद् सम्प्रसन्न: सुपुम्नौ पुरुषो भवति। स सम्प्रसादोऽस्मात्पूर्वरहौताच्छरौरादेहदयात् समुत्याथ सम्यगुत्थ्याथ तद्विसृष्ट्या तदभिमानं परित्यज्यति यावत्। परं प्रविश्योनप्रपञ्चकारणं ज्योति: प्रकाइमान्चस्वभावसुप्रसन्नस्य तदेकात्मभावेन सम्पद्य खेनासाधारणे न रूपेषाभिनिष्पद्यते जीवावस्थामध्यभूय स्वस्वरूपमुपगतो भर्वात, एवं ऋमेणैवेन स्वरूपेषाभिनिष्पद्यते, एष आत्मेति होवाच श्रीकोपिन्ये द्रोणी श्रोतवचनौदमे। एवंविधात्मस्वरूप-

ज्ञाने सति ज्ञातव्यं नारवशिष्यते कर्तव्यं वा प्राप्रव्यं वा किं-मपौत्याच एतदस्तमभयमेतद्ब्रह्मेति होवाचेतिं समास्य: । अमृतमविनश्वरमत एवाभयमप्रकम्प्यस्तदेव ब्रह्म परिपूर्णमद्यानन्दरुपमित्यर्थ:। अतस्वं कतकत्योऽसौत्यभिग्राय: । प्रस्यानुवाकस्थापरा व्याख्या। पूर्वानुवाके श्रयं वाव खल्वात्मा तु हृति श्रामण्यतोडनिर्धारितविशेष श्रात्मोपदेशे खास्मसुखाव्याख्या य: कतरं हति पृष्टे तं विशेषतो वक्तुं प्रतिज्ञे। तचाडडत्मनो निर्विशेषखभावलाव्दिग्रेषतो निर्वर्गसुखलाव्दुपाध्याकारजनित-

Page 29

[ सप्तमः प्रपाठकः ] दौपिकासदिता ।

विशेषप्रतिविलापनेन निर्विशेषमात्मानं दर्शयितुमारभते “श्रथ य एषोऽच्युत आसावितष्ठभनेन” इत्यादिना । श्रथ यद् विशेषमात्मनो-

The text begins to show the non-differentiated Self through the negation of distinctions, starting with 'Now, that which is unshaken ...'

वगतुमिच्छर्षोत्यर्थः, तर्हि श्रथप । यस्तुभ्यं मद्योक्त एष एव उच्चावचैरविशष्टभनेन, उद्धरिष्यामो यो मरेकाले भवति स उच्चावच-

If you wish to understand the differentiated Self, then it is said 'Now ...' That which is spoken of by me to you, that very one becomes manifest at the time of death, being distinguished by higher and lower states.

स्थाडडSशमनात् विशिष्टभनं निरोधः(९), तेन तदनिरोधं कत्था देहान्तःपद्यारिपं प्राणमाश्रित्योत्यर्थः । उड्डे हृदयात् काष्ठं काष्ठाच्छ

The cessation (of the Self) is its manifestation as distinguished due to the mind being absorbed in the highest (Brahman). Therefore, the non-cessation of that (Self) is glorified, being dependent on the vital breath, which is an enemy to the body. Just as a piece of wood is drawn from another piece of wood,

खरः पर्यन्तमुत्कान्तो विप्रलुष्टः उपलभ्यमेतत्, श्रपक्वाष्माविष्टभ्य हृदयादघोड्यपकान्त श्रापादत इवमस्तकमयःपिङ्गेमिव मन्तपक्षाभि-

so the vital breath, having gone out, is perceived as being torn away. As if drawn by the unripe (i.e., not fully developed) vital energy, pervading the body, it moves downwards from the heart, like a bird with its wings folded.

स्तेनतामापादद्यन व्याष व्यस्थित दत्यर्थः । तचैव स्थितस्तत्त-

It is said that it (the vital breath) is drawn, as if, and it is established there itself. Remaining there itself, it becomes identified with that (Brahman).

दिन्द्रियदारकबुद्धिट्टत्निभिर्येमानो विविधं श्रबादिविषयाकारेणाधिमानःप्रवर्त्तमानसत्तदिषयाकारबुद्धिट्टत्या श्रदृष्टा

The mind, being led by the senses, the intellect, and other factors, functions in various ways, being directed towards objects such as sound, etc., and is perceived as having the form of those objects.

श्रोता मन्तेत्याद्यनेकहूपतथाडSडत्म्यव्यवहारमनुभववशित यावत् । तथापि खडपतस्खचधमानोडप्रचलितस्वभावः कूटस्थ इति यावत् ।

It is experienced as the hearer, the thinker, etc., in various forms, and is subject to the experience of the ego. Still, it remains unchanged, like a fixed point, and is called the 'Kutastha'.

तमो विषयानभिव्यक्तिलक्षणं प्रपुद्रति श्रप्रसारयति विषयेषु स्वेच्छैन्यकर्मोपाद्यक्षेषमञ्जाततामपनयतौत्यर्थः । एवं यो व्यवहरन्नेव-देहमवष्टभ्यास एष श्रात्मेत्यादि व्याख्यातम् । तथाच मन्तवर्षे:

The text explains that the Self is not manifest in the objects, and it is not connected with the objects. It is said that the Self is the one that is established in the body, and it is explained in the mantra portion.

'ध्वाँपी रुपाणि विचित्य धौरी नामानि कृत्वाडSभवद् यदास्ते' इति ।

The mantra says, 'Having created various forms and names, it became what exists.'

एवं सोपाधिमात्ममुपाधिद्वारोपलच्य तमेव पुनरुपाधिवि-

Thus, the Self with attributes is perceived through the attributes, and it is the same Self that is perceived again through the attributes.

लापनेन निरुपाधिकं पृथदुमात्मानमुपपक्ष्य तस्थ ब्रह्मरूपत्वमुपदेक्ष्यं प्रवर्त्तते “श्रथ य एष समप्रसादः” इत्यादिना । व्याख्यानं समानम् ॥९॥

(९) विरोधः इति पु० पा० ।

The text then proceeds to explain the non-differentiated Brahman, starting with 'Now, that which is the serene state ...'. The explanation is similar.

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मैत्र्युपनिषत् । [ २यः प्रपाठकः ]

Maitri Upanishad. [Second Chapter]

श्रय खल्वियं ब्रह्मविद्या सर्वोपनिषद्विद्या वा राजन्समार्क भगवता मैत्रेयीशिष्येण तेऽनुशिष्यामौतित। श्रथापहतपाप्मानस्तिग्मतेजसा ऋद्धरेतसो वालखिल्या इति श्रूयन्ते। श्रय ऋतुं प्रजा-

This Brahma-vidya, or the knowledge of all the Upanishads, was taught by one of Maitri's pupils to you, O king. It is said that the Valakhilyas, who were free from sin and endowed with great splendor, were thus instructed. The seasons are the progeny of Prajā-

एवं सङ्ग्रेपत आत्मतत्त्वमुपदिश्रान श्राकायन्यः पुनर्विस्तरेऽपि तत्त्वात्मनः शङ्काविमुपदेक्ष्युकामः शङ्काविदार्य खस्तत्-

Thus, in brief, Ākāsyanya taught the truth of the Self. Again, in detail, Tattvātman, wishing to explain the doubts, dispelling the doubts, he taught the knowledge of the Self.

द्विद्याप्राधि दरर्शयति । सङ्ग्रेपविस्तराभ्यां हि निःश्रयम-

He shows the twofold knowledge. For, through both the brief and detailed explanations, one attains the highest goal.

पोः सुखावबोधो दृढनिश्चयस्वापद्यत रत्यत श्राह "श्रय खलु कथयिष्यामौति" इति। श्रथग्रन्थ उत्तरारम्भे।

One attains firm conviction and happiness. It is said, 'I shall now tell you.' This is the beginning of the treatise.

हे राजन् ऋद्धद्रथ ? यदिदमात्मतत्त्वज्ञानं मया तुभ्यसुक्तमियं खलु ब्रह्मविद्या सर्वशाखोपनिषद्वातिपाद्या वा विद्या, वा-

O king, with a prosperous chariot, this knowledge of the truth of the Self has been well taught by me to you. This is the Brahma-vidya, or the knowledge that is taught in all the branches of the Upanishads, or it is the knowledge that-

द्विदेशीय, वा वेदस्मृतौ न्यायशास्त्रं भवतदा मैत्रीया सुप्रसिद्धात कथिता तामेवाहं कथयिष्यामि, तेन मद्दयं येन प्रकारेऽप्तं तेनैव प्रकारेऽप मद्दाख्यानेन निरुपयिष्यामौत्यर्थः।

is well known in the tradition of Maitri, or it is the knowledge that is taught in the Smriti and the Nyaya Sastra. I shall tell you that very knowledge, and through that knowledge, I shall explain it in the same manner as it was taught to me.

श्रयमाग्र्यः सङ्गाताविलचणस्तत्त्वाच्च्यात्मैव ब्रह्मेति यदिद-मेतच्छाखाप्रवक्तुमिचेराचार्यस्य मतं तत्सर्वशाखासम्मतं सर्व-

This is the highest, distinct from the aggregate, and is indeed the Self, which is Brahman. This is the view of the teachers who have expounded the various branches of knowledge. It is accepted by all the branches of knowledge, and-

ज्ञावितृष्णमतच न पुनस्तार्किकसमयत्परस्वरविगीतं, श्रतो दृढविश्वासः कर्तव्य इति। किं तत् महतां पूर्वे-

one who knows this is free from desire. It is not opposed to the views of the logicians and others. Therefore, one should have firm faith in it. What is that great-

ष्टतमाख्यानं मैत्रिप्रोक्तमित्यभिसुखौभवन्तं शिष्यं प्रत्याख्यायिकामाह "श्रथापहत । श्रूयन्ते" इति। श्रथेदानीमिदं प्रश्न किं श्रप-

knowledge that was taught by Maitri? It is said that the pupil, who was delighted, was thus addressed, 'Now, it is said.' Now, the question is asked, 'What is the-

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पतिमब्रवन् । भगवान् प्रकटमिवाचेतनमिदं शरीरं कस्यैष खल्वोहशो महिमाडतोन्त्रियमूतस्य येनैतद्विधमेतचेतनवत् प्रतिष्ठापितं प्रचोदयिता वा ग्रास्य यद् भगवान् वेत्सि तद्साकं वृण्णोति तान् होवाचिति ॥ ३ ॥

हतपाप्मानस्तपोनिष्ठत्कषायाः तिमिरतेजसस्त्रैलोक्यव्रतेजसोऽत्युज्वलप्रभावाः तेजसा दृश्येवंविधा एतच्छाखासङ्केतपाठसङ्कान्तशः सर्वेऽपि । ऊर्ज्जं रत्नेशादृश्वासुब्रह्मचार्या जितेन्द्रिया इति यावत् । वाक्खविद्या वाजखिल्यसंज्ञा दृश्येवंविधा ऋषयः श्रूयन्ते श्रुतिस्मृतिपुराणेष्वित्यर्थः । किं तत् दृश्यपेच्छायामाह “ग्रथ ऋतुं। ऋञ्जवनं” इति । ग्रथः कदाचित् ते ऋतुनामानं प्रजापतिं गलाडब्रवन्तुक्तवन्तं दृश्यार्थः । किमब्रवन्ति तदाह “भगवन् होवाचेति” इति । हे भगवान् प्रजापते ! इदं शरीरं सावयववद्‌ग्रकटमिवाचेतनं जडं, एवमपि चिन्तनावदिव मकटविलक्षणमसुखसुखादिरूपतदुतः । इच्छोभिः प्रयततद्विगमेतच्चेतनवत्त्वप्रतिष्ठापितं स एष महिमा माहात्म्यं कस्य खल्वतीन्द्रियभूतस्यादृष्टस्य सन्निधौ एतादृशम् । को वास्य चेतस्यतेति प्रश्नार्थः । किंश्च प्रचोदयिता वाच्य शरीरस्य प्राकटिकदव प्रकटस्फ प्रेरयिता वा कोडसौ । यदच चितयिहलेन प्रेरचिहलेनानुगतं वेत्सि हे भगवान् ! तद्साकं वृण्णोति व्रञ्जुवच्चिति

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यो ह खलु वावोपरिस्थः श्रूयते गुणेप्विवोढरेतसः स वा एष खलु पूतः शून्यः शान्तोदप्राणो निरातमा-

पूर्वःपाण्यः। "तान् होवाच" इति श्रुतितचचनं। तान् प्रति प्रजाप्रतिद्वं उवाचोक्तवानुत्तरमित्यर्थः॥ ३ ॥

"यो ह वैश्वोदयस्येति" इति। ह पूतं। खलुशब्दो वाक्य-

लड्कारार्थः। वागग्राब्दोऽवधারণे। य एवोपरिस्थः सर्वस्य प्रपञ्चस्योपरि निष्प्रपञ्चे खच्येडवस्थितः। यदा वागग्राब्दो भिन्नकमः, यो ह खलु उपरिस्थ एव प्रपञ्चान्तरनुगम्यमानोडपि न तस्मिन् स्थितः,

किन्त्सकृतया प्रपञ्चातोते खलरूपे स्थित एव सन् खचैतन्याभासेन प्रपञ्चमवानुभासयन्स्थाच स्थित एव भवति न वस्वतस्ताऽऽस्ति,

तस्य स्वात्मन्यधिष्ठस्य मिथ्याल्वादित्यभिप्रायः। तथा च श्रूयते-

'वृक्ष इव स्थिरो दिवि तिष्ठत्येकस्तनेदं पूर्णं पुरुषेण सर्वं'

इति, श्रुत्यन्तर दत्यर्थः। प्रपञ्चानुगतस्वापि तद्रूपमाश्रित्यैव तत् उपरिस्थले दृष्टान्तमाह "गुणेप्विवोढरेतसः" इति। यथोढरेतसो योगिनो गुणेपु विषयेषु वर्तमानाः श्रपि तचामलितया

तेभ्य ऊर्ध्वा एव तथाऽयमपोत्यर्थः। श्रथवा यो ह खलु उपरिस्थो

ध्यवततया स्थित एव गुणेपु गुष्ककार्येपु देहादिष्विव श्रथत द्रति ध्योजना। तथा च स्मृति-

'यः सर्वेषु भूतेषु तिष्ठन् सर्वेभ्यो भूतेभ्योऽन्तरो यं सर्वाणि भूतानि न विद्रुर्यस्य सर्वाऽपि भूतानि शरीरं यः सर्वाऽपि भूता-

न्यन्तरो यमघत्विष च आत्मान्तर्या ऽऽस्यमतः' (श्रद्‌दा० स्मृ०३ ब्रा०७)

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[ २य: प्रपाठक् ]

दौपिक्यासहिताः ।

३१

नन्तोदक्शयः शिरः श्रास्वतोत्सः स्वतन्नः खे महिम्नि तिष्ठत्यजननं शरीरं चैतनवत् प्रतिष्ठापितं प्रचोदयिता दति । उड्डरेतस दति सम्वोधनं । यत एवमसज्जखभावोऽत एव स एष वै षड्द्रो रागादिकालुष्यरहित एव । पावयति पुनातोति वा पूत: कर्त्तेरि निष्ठा न कर्मेऽपि, आत्माल्यस्थ सर्वेऽपि जडतथाsशुचेरात्मपावधिह्नलवतुपपत्तेः । शून्यो निष्प्रपञ्चः । ग्रान्तो निर्विकारः कूटस्थ इत्यर्थः । प्रपञ्चे: प्रपञ्चनः प्रपञ्चनविधर्मरहित इत्यर्थः । निरात्मकैचात्केति मन उच्यते मनोरहितः सद्जल्पाध्ववाध्यादिधर्मेरहित इत्यर्थः । ग्रान्तो विनाप्रसाद्रहितोऽन्नः । श्रचध्यः चेतुमशक्योडपच्यरहित इत्यर्थः । स्थिरो दृढतरहितः । श्रास्वत: श्राश्वत्क्वः सर्वदैकरूपो विपरीतामशून्य इत्यर्थः । अजो जन्मरहितः । स्वतन्नो जननान्तरभाव्यस्तिलविकाररहितः । एवंविध आत्मा क तिष्ठतोत्यपेक्ष्यामाह “खे महिम्नि तिष्ठति” इति । खस्वरूपे स्थितो नाम्याधारोऽकौत्यर्थः । तथा च श्रुत्यन्तरं—

'स भगवः कस्मिन् प्रतिष्ठित दति । खे महिम्नि यदिदं वा न महिम्नि' (का० श्र० ०१ खं० २४) इति ।

अन्यो ह्यन्यस्मिन् प्रतिष्ठितो भवति, नान्योन्योऽकृतिः यच्चायं प्रतिष्ठितः स्वातू, तस्मात् खमहिम्नयैवावस्थितो नान्याधीनतचेष्ट्रर्थः । य एष एवंलचण आत्मनेदं शरीरं चेतनवचेतनमिव प्रतिष्ठापितं व्यवहा रकालेऽडवाचिततया स्वापितं, श्रश्र्य शरीरादिसंघातस्य प्रचोदयिता प्रेरकस् यों वाच्य इत्येष एव दति होवाचेतिसम्बन्धः ।

The one who is thus characterized is the mover of this body, which is like a conscious and unconscious being, and is the establisher of it in the state of wakefulness and sleep. He is the one who is referred to as the 'inciter' or 'impeller' of the bodily aggregate.

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वैष्णव्यस्योत। ते होचुर्भगवन् कथमनeneहश्रेनानिष्ठेनैतदविधामिदं चेतनवत् प्रतिष्ठापितं प्रचोदयिता वैष्णवस्य कथर्मात तान् होवाच ॥ ४ ॥

स वा एष रक्षोम्रोग्राच्छोडद्रह्य: पुरुषसञ्ज्ञोऽबुद्धिप्रचेतने द्रष्टादृौ चेतयिष्वलनियन्तृलाभ्यां ताटस्थ्येनास्तौति प्रतिपन्नस्य विजिज्ञासितस्य खरूपमेतत् स वा एष द्रत्यादिति षट्तोयन्नाभिहितम् । एतच्चोपदेशप्रामाण्यशङ्कया युक्तितो व्यवस्थाप्यते यथा: प्रश्नमुत्थाप्यते "ते होचु:० होवाच" इति । ईदृग्रेनोक्तलक्षणैने खे महिनि स्थितनेत्यर्थ: । श्वेत एवानिष्ठेन, निष्ठा तात्पर्यं समाने भावमिच्चेवमाकार। प्रप्तति: सा यस्य नास्ति मोडनिष्ठस्तेन । द्रष्टादृक्ह्यमताश्चेतश्शून्यनेत्यर्थ: । श्रनिष्ठनेति पाठेऽयमर्थ:, दृश्रष्टचिक्का भावे निष्ठा, नास्तौषं यस्य सोऽनिष्ठ: दृश्रकारहितखनेति ।

Then they said to the Blessed Lord, "By this devotion to Visnu, not clearly understood, how was this (world) made to have the character of intelligence, and established and impelled?" Then he told them the story of Visnu. This (story) is declared (to be) the form of him who is to be known by the discriminating, by the intelligent and the rulers (of the organs), and is praised as being apart (from them). Or else this (story) is declared (to be) the form of him who is to be known as the seer and the like from the root drs'. This is explained by (the word) 'drtya-' and the rest. This is established by reasoning, with a view to the authority of the teaching. The doubt is raised by the question, 'Then they said (to him), he told them.' The meaning is, 'established in the greatness of ether,' i.e. by the characteristic mentioned above. 'By the white, i.e. by the undesired,' i.e. the purpose (of the devotion) is the attainment of similarity (of nature with Brahman); and he whose (purpose) is not (so), is devoted to duality. The meaning is 'devoid of the seer and the seen and thought.' If (we read) 'anishthena,' the meaning is 'he whose devotion is not to the seer and the seen, is 'anishtha,' i.e. he whose devotion is not to the seer and the object of the seer.'

व्याख्यातार्थमन्यत् ॥ ४ ॥

The rest is explained.

सत्यमेवंविधख्यात्म: परमार्थतस्त्वेतिहलं प्रेरयितलं वा न सम्भवति तथापि शुक्त्यादौ रजतादिवत् खात्मन्यधस्तखान्यच्च-भावाद्विष्ठानपारतन्यात् तद्‌दृशंकेनिवाचेतनमपि चेतनमिवानधि-स्थितमध्याधिष्ठितमिवावभासते भरौरादि न वस्तुत द्रत्यभिषन्या-धोतं खरूपमनूच्च तस्माद्विद्याकृतकार्योपाधिप्रवेशानिमित्तमिदं धर्मदयमिव्यन्तरमाच प्रजापति: "स वा एष एवं" इति । स वै पूर्वोक्त एष विदितप्रत्यच आत्मा रक्षोऽविविषय: यतोऽग्राद्या:

Such a manifestation of the Self is not possible either as a fact or as an impeller. Still, just as silver (appears) in a mother-of-pearl, so the lower (world) appears in the higher Self, because it is based on it, and because it is not independent. And the inanimate (world) appears as if it were intelligent, and the intermediate (world) as if it were supported (by something else). It is not really so, because it is a manifestation of the seer and the seen. (The world) is not different from its own form. Therefore Prajapati, having in view the distinction produced by nescience, said, 'This is that.' This is the same as was mentioned before, the known and immediate Self, the object of the demons' fear, from whom the creation (proceeded), etc.

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पूर्वेसिद्धैवावर्तिंडग्रेनैति सुषुप्येवाबुद्धिपूर्वं विवोध(१)

कर्मेन्द्रियागोचरोदृक्षो ज्ञानेंद्रियागोचरो नापि मनोगोचरः, 'नाप्राण मनसा सह' इति श्रुतेः। एतेनानुमानादिगोचरत्वमपि निरस्तं, उत्कलकणाद्यात्मसुखरूप्यादिभिझादिसमस्तानिर्हपणादतोनिरतिग्रहयमध्य सौक्ष्म्यं सिद्धुमित्यर्थः। यदि सर्वप्राणागोचरः कथंस्यक्य श्रद्धावशुचाह "पुरुषसंज्ञः" इति। पूर्वे श्रिते इति वा पूर्वेमनेन सर्वेमति वा पूर्वमेतासे इति वा पुरुषः, व्रतंः पुरुषसंज्ञया प्रतिद्धः स कथःसिद्धश्रद्धाव इत्यर्थः। तथा च श्रुतयः—

'स वा अथयं पुरुषः सर्वांष पूर्वं पुरीषयो नैतेन किंचनासंवृतं' इति।

'वृक्ष इव स्तब्धो दिवि तिष्ठत्येकस्तेनेंदं पूर्ण पुरुषेण सर्वे' इति।

'पूर्वसेवाच्चमिदंशमिति तत् पुरुषस्य पुरुषलं' इति च। स एविविध श्रात्मादिस्क्षभेदोदयबुद्धिपूर्वेमशद्बलपितमेवेहच वेदादि-

शक्तात एवं श्रावच्यते श्रासन्नादापादतक्षामस्तकम्चमित्यभिमन्यमानो वर्चतेरडग्रेन एकदेशेन संघाताविविक्तस्तद्रुगतः खचैतन्या-

भावोंडश इत्युच्यते न पुननिरवयववक्ष विभोरात्तमनः स्वाभाविकोऽयं एकदेशग्रहचैः, सभवति श्रतखेनांश्रनेवेहवर्त्तते, इति श्रब्दः प्रकारवचनः, ईदृशो वर्त्तते इत्यर्थः। स्वमायावेश्रप्रविचित्रमदा-

नन्दाननतब्रह्मारूपतां स्वाभाविकों विमृत्यादंश मनुष्य इत्याचतद्रूपसेवात्मानमकस्मात् मन्यते इत्यस्मिन्नर्थे दृष्टान्तमाह “सुषुप्रेनव”

(१) विवोधः इति पु० पा० ।

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एवमिति। अथ यो ह खलु वावैतस्य सांडखोदयंदृत्ति। दृवग्रब्दो यथाग्रब्दार्थः। यथा 'सुप्रश्य' सुपस्य सुपुत्ति-सुपगतस्य

Thus. Now, one who is truly a knower of the Veda, he has the vision of the Sāndilya doctrine. The word 'dṛṣṭi' has the same meaning as the word 'yathā'. Just as 'supraśya' is the vision of the good, the well-going

'मता सौम्य तदा सम्पन्नो भवति खमपौतो भवति तस्मादेनं खपितौत्याचचते खं ह्यपौतो भवति'

'my dear, then he becomes complete, he becomes the drinker of the sky; therefore, they call him the drinker of the sky, for he becomes the drinker of the sky'

दृत्ति। ऋतयन्नरे ब्रह्म सम्पत्तिर्हि सुप्रश्न आवातमनोडधिगता, तथा सुप्रश्य यथाडुबुद्धिपूर्वंकमकस्मादिबोधो विषयविशेषदर्शनावस्थापत्तिरेवसिहावर्तनभक्ष्येति। दृत्ति स्थितिरित्यर्थः। उक्तं निमित्त-विशेषमनु 'प्रथ प्रख्योत्तरमाह "अथ यो ह खलु । वैषोडयस्य" दृत्ति। अथ श्रथ एवं स्थिते मति यो ह खलु वाव य एवं एतस्यात्मनो

vision. The attainment of Brahman by the seer is indeed the attainment of the Supreme, and the vision of the good is the knowledge that arises from the intellect, without any cause, and the state of seeing the special object. The word 'dṛṣṭi' means 'state'. It is said, 'the special cause is followed by the special effect'. 'Now, one who is truly a knower of the Veda, he has the vision of the Sāndilya doctrine.' Now, when it is thus, the understanding of one who is truly a knower of the Veda, and who has this vision of the Self

यथा व्याख्यातोंडग्रः मोडयं विशाख्य द्रत्ति समन्वः। कोऽसौ चक्षेतामाचः चेतनामार्चाऽऽत्मसभाव द्रत्ति यावत्। प्रतिबिम्ब आदर्शे दव मुखमप्पाच दव सूर्योदिरन्नःकरणादौ प्रतिबिम्वितः, अ्रत एव चेतज्ञः चेतचं प्रौरं तदहमस्मीति जानातीति चेतज्ञः। तथाचोक्तं भगवता-

just as it is explained, the vision is the understanding of the one who is truly a knower of the Veda. What is this vision? It is the understanding of the consciousness, the nature of the Self, just as a reflection in a mirror is a reflection of the face, or just as the sun is reflected in water, etc. Therefore, the knower of the consciousness knows the consciousness, 'I am that', thus he is the knower of the consciousness. As the Lord has said

'ददं घरौरं कौत्कीय चेतनमित्यभिधीयते । एतद्यो वेष्टि तं प्राज्ञः चेतज्ञ इति तद्विदः:' द्रति। (गौ० भृ० १३)

'this house is called the consciousness, one who knows this is called the knower of the consciousness by the wise.'

तस्माद्विज्ञाने शिष्यमाह सदृक्ष्येति। सामान्यत इददमिति विषयस्वरूपमात्रकच्यनं सदृक्ष्यं। श्रधयवसायस्तन्न निसृष्यरूपा वृत्ति। प्राभिमानोडहं मस्मेदमिति स्वस्वामिभावोल्लेखः। तथा च शद्वादिप्रवृत्त्या अभिमानैर्हि विषयैर्‌ स्वासिनं चेतज्ञोऽन्य द्रति

Therefore, the teacher says to the disciple, 'see this'. The mere description of the object's form is 'see this'. The determination to believe is not the natural state. The egoism 'I am this' is the expression of the self-owner relationship. And thus, through the egoism of the word, etc., the objects are indeed the self, and the knower of the consciousness is different

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यश्रेतामाचः प्रतिपुरुषः स्वेच्छया सङ्कल्प्याधावसायाभिमानलिङ्गः प्रजापतिविश्वाराध्यश्रेतनेनेंदं शरीरं चेतनवत् प्रतिष्ठापितं प्रचोदयिता वैष्णोड्यस्येति। ते होचुभगवन् यचनेनेहश्रेनानिष्ठेनैतदिध्रमिदं चेतनवत् प्रतिष्ठापितं प्रचोदयिता वैष्णोडस्य कथमिति तान् होवाचेति ॥ १ ॥

गम्यते इत्यर्थः । एवंभूतो यः समष्टिदेहं विराडाख्यमभिमन्यते स प्रजापतिरेच्चा वैश्वानर इति चाख्यायते वेदान्तेषु । यः पुनः स एव व्यष्टिशरीरमड्जादिचतुर्विधमभिमन्यते स विश्वदृश्याख्यायते । तेनैवविधेन चेतनेन स्वातुप्रवेशमाचचेष्टंदं शरीरं चेतनायुक्तमिव प्रतिष्ठापितं प्रचोदयिता वायुनार्यामिरूपेणैष एवाख्येति सर्वसूत्रमित्यर्थः । नन्वश्रुताख्यात्मनः कुतःसृष्ट्या कथम्

The intelligent being (purusha) with the quality of egoism (abhimana-linga) having resolved and determined of his own will (svecchaya) pervades this body with consciousness and makes it active like Vishnu. The sages asked, 'O Lord, how is it that this body, though not conscious in itself, becomes conscious and active through this consciousness?' He replied, '...'

प्रजापतिवै एकोद्रेडतिष्ठत् स नारमतैकः सो

शरीरसम्बन्धनिबन्धनं चेच्चजालं कथं वाङ् शरीरे चेतचिह्नेन प्रेरयितॄन चावक्ष्यतिरिति विषयमापन्ना द्वि पुनः पृच्छन्ति

Prajapati stood alone, he was not pleased.

"ते होचुभगवन् होवाचेत" इति । व्याख्यातार्थोऽयं ग्रन्थः ॥ ४ ॥

नात्र विश्वायः कार्यो यतः स्वयमेव स्वमायाश्रितनिमधिष्ठाय निर्माय चराचरं तचानुप्रविष्ट इति सर्वोपनिषत्सूच्यमाणत्वादित्यभिप्रेत्य सर्वश्राखामप्रत्ययान्यायेन देहसृष्टिप्रकारं तावदाह "प्रजापतिर्" द्विति । प्रजापतिहिरण्यगर्भः, वैशब्दः सख्या

"They said, 'O Lord, tell us.'" This is an explanation of the passage. || 4 ||

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२६

मैत्र्यपनिषत् । [ २य: प्रपाठक: ]

Maitryupanishad. [Second Lesson]

तस्मानभिध्यात्वा बहुधा: प्रजा असृजत । ता असृज्येव-

Therefore, having meditated, He created the various creatures. And they, just after being created,

'सदेव सोम्येदमग्र आसीत्', 'तदद्रे तर्ह्यनात्मकमासीत्'

'प्राप्ता वा इदमेक एवाग्र आसीत्'

'In the beginning, O fair one, this was Being alone,' 'In the beginning this was non-being alone,'

इत्यादिश्रुतिषु जगत: प्रागवस्थां सदात्मादिशब्दनिर्दिष्टपर-मात्माभिधानेनात्मनाय तत्स नामरूपाभ्यां भूतसूक्ष्मक्रमेणैव जगद्याकारतां शृणुते-

In the various Śruti passages beginning with 'In the beginning this was Being alone' and 'In the beginning this was non-being alone,' we hear that the world, prior to its manifestation, was in a state indicated by the term 'Being' or the like, and that it subsequently became manifest, through the stages of subtle elements, as this universe, having name and form.

'तस्मादादि: स: भूतादि:' इति । 'तत्तेजोऽसृजत' इति

'तस्माद्वा एतस्मादात्मन:' इति ।

'Therefore, He is the beginning, the origin of beings,' 'He created fire,'

तथा चाकाशादिक्रमेणैव तन्मात्राणि भूतसूक्ष्माणि सृष्टा तेभ्यश्च

And in the order beginning with ether, He created the subtle elements and, from them, the gross elements.

तद्वशेभ्य: प्राणान्त:करणकर्मेन्द्रियप्रकारं लिङ्गमुत्पाद्य तदनु-प्रविश्य हिरण्यगर्भसंज्ञां प्राप्य जौवरूपतामापन्नोडनन्तरं स्वोपाधि-भूतभूतसूक्ष्मै: पश्चाद्विकृतानि पञ्चीकृतानि सम्पाद्य तेभ्यो ब्रह्माण्डान्तं

Then, having created the subtle body, consisting of the Prāṇas, the organs, and the elements of action, He entered into it, and having attained the state of Hiranyagarbha, and having subsequently attained the state of Virāj, He created, from the subtle elements which were His limiting adjuncts, the gross elements, through the process of Pañcīkaraṇa, and from them, the universe, down to the egg of Brahmā.

समष्टिव्यष्टिरूपं जगत् सृष्ट्वा तेभ्य:शुप्रविश्य पञ्चीकृतैवन् मन्वानो

Having created the universe, both in its collective and individual aspects, and having entered into the gross elements through the process of Pañcīkaraṇa,

विद्धरन्नचेतनं चेतयमान: सुकृतदुष्कृतकर्माचरणं तत्फले सुखदु:खे

He caused the inanimate creation to become conscious, and to perform good and evil actions, and to experience happiness and misery as the result thereof.

भुञ्ज्ञान: प्रेर्यप्रेरकभावमापद्यमान: चे चज्ञ: संमारौ विज्ञानात्मा

Thus, He became the Samsāra, the intelligent Self, assuming the state of being both the controller and the controlled, and experiencing the fruits of actions.

पुरुष इति च तच तच व्यपदिश्यते । एवं ग्राह्यान्तरोक्तिविग्रेषं

He is called the Puruṣa, and is described in various ways. Thus, He is the object of knowledge, and is described in various scriptures.

वैग्राम्बदेन सारचिला प्रजापतिरष्टिं प्राजापत्यां प्राप्नु, प्रजापतित्वै

Like a teacher, He taught the Prajāpatis, and they, in turn, attained the state of Prajāpatihood.

सचकुलद्वाच्यादज्ञानघवक्षातं प्रथममसृजत्:, एकोऽस्मैहाय:, श्रथे

First, He created the Manu Svāyambhuva, and then, the Śatarudrā.

चराचररष्टष्टे: पूर्वमभिष्ठतं श्रामौत, तथा च श्रुत्यन्तरं-

He was the first to be mentioned in the Śruti, as the creator of the movable and immovable universe, and so also in other Śruti passages.

'स आत्मैवेदमग्र आसीत् पुरुषविध:' इति ।

'In the beginning, this was the Self alone, of the nature of Puruṣa.'

स एकोऽस्मैहायलालानारमत रम्यां प्रीतिविशेषं न प्राप.

He, the One, did not delight in being alone. He did not experience any particular joy.

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[ ऋत: प्रपाठक: ] द्वैपिकासंहिता ।

प्रबुद्धा प्राणाः स्थायुरिव तिष्ठमानाः ग्राप्यत् । स नारमत सोऽन्यतैतासां प्रतिबोधनायाभ्यन्तरं विवि-

मोत्तमानं स प्रजापतिरात्मानं स्वमेवाभिध्यालाडयं बुद्ध स्वां प्रजां येयेत्याभिमुखेनालोच्य बर्हौर्नानाप्रजा: देवतिर्यग्मनुष्यलोक्याः

ग्रसृजत सृष्टवान् महद्यमादैषवानेकरुपोऽभवदित्यर्थ: । एवं सृष्टिसूत्रा सृष्टेषु कार्येष्वनुप्रवेशप्रसङ्गमाह “तां प्रजां -

स्रपश्यत्” इति । एवं सृष्टा: ता: प्रजा: ग्रपश्यत् दृश्यवान्, ग्रपश्यन्” इति यावत् । ग्रप्राणाः: प्राणविज्ञाताः;, श्रत एवं काठमिव तिष्ठमानाः श्रवतिष्ठमाना इति ।

एतेन मद्यातचेतनतावादग्रहा परिहता । ततः किं ऋतवानिति तदाह “स नारमत । विवग्रामि” इति । स प्रजापतिरेवंविधा: सृष्ट्रा: प्रजा दृश्य पुनरपि नारमत नाग्रोयत्,

तदा मोहर्मणिनिवृत्यर्थममन्यत विचारितवान् । किं एतासां प्रतिबोधनाय प्रबुद्धतामापादधितं चेतनतामापादधितुमभ्यन्तरमभितोडेकर्मेककं द्वैविध्ये

विप्रामि प्रवेक्ष्यामौत्यममन्यतेऽर्थ: । ग्रथ च ज्ञातमाडमिरिवाच्य:-पिण्डादिसमारुह्यो विशेषतः: परिष्कुरति नान्यचेति द्रहदृशु प्रवेष्टु उच्यते न पुनस्ख्चेव गृहं द्वा ततोडन्या: सस्ताच प्रविष्ट:

किन्तु स्वात्मानमेव प्रतिद्धमायाविवरद्रुढा वृध्या तत्तदेहाध्यभेदेन विशेषतो दृश्यश्रोतृमनृविज्ञाचादिभावेन विभाव्यत इति भाव: ।

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२ मैत्र्युपनिषत् । [ २य. प्रपाठकः ]

2 Maitryupanishad. [Second Chapter]

श्रणिमि । स वायुरिवात्मानं ऋत्वाभ्यन्तरं प्राविश्रत् । स ऋको नाशकृत स पश्चधात्मानं विभज्योच्यते । यः प्राणोदानः समान उदानो व्यान इति । ऋथायं स जड इमुत्क्रामत्येष वाव स प्राणोऽध्य योड्यमवाड् सद्रा-

I hear. He, like Vāyu, entered into the seasons. He, having destroyed the Rik, is declared to be divided fivefold. He who is Prana, Apana, Samana, Udana, and Vyana. And when this (self) departs, these (vital breaths) certainly depart; and when it remains, these remain.

प्रवेष्टप्रकारमाह “स वायुः ० प्राविश्रत्” इति । स प्रजाप्रतिरौश्वरः प्रात्मानं खरूपं वायुरिव कृत्वा वायु: प्राणः प्राणवायुसुपाधिं कुर्वन्सदक्षरावमप्नो वायुरिवेत्यच्यते इत्यमभ्यन्तरं प्राविश्रतित्यर्थः । तथा च श्यत्यन्तरे

The manner of his entering is described in the text “He, like Vāyu, entered.” He, the lord of creatures, having made himself like Vāyu, is called Vāyu, Prana, and Prana-Vayu, having made the conditioned Brahman like the imperishable (Akshara).

‘तं प्रददाभ्यां प्राप्तवत ब्रह्मणं पुरुषं’ इति । अत्र प्राणःखरूपं ब्रह्मोपक्रम्यान्वायते । एवमप भस्त्रेव वायुना पूर्णा न व्यचेष्टत, यदा भरौरं जातं तदा किं ऋतवानौश्वरस्तदाह

In the text “He obtained Brahman, the person, by means of the two,” the Prana is described as Brahman. In the same way, a bellows filled with air does not move until it is set in motion by the blacksmith.

“स एकः ० उच्यते” इति । एकरूप: मनः नाश्रकृत, दृशं विचालयतीं नाश्रकृत, स पुनरात्मानं पञ्चधा विभज्य क्रमाक्रमाभ्यां क्रियाभेदं कुर्वन् दृश्यादिकं चालयन्नास्ते इति प्राणादिशब्दैः स एवोच्यत इत्यर्थः । के ते प्राणादयःो विभागाः किंशश्चरणाः

The text “He is one, is declared” means that the mind, having become one, is not destroyed; the sight is not destroyed; and he, having divided himself fivefold, performs different actions, both in order and disorder, and is called by the names Prana, etc.

किंकर्माणरक्षेत्यपेचायामाह “यः प्राणः ० व्यान इति” इति । ऋथैषां सच्चं निर्दिश्टा । ऋथैषां लचयां क्रियाध्व दर्शयति ऋत्येते पच्व निर्दिष्टा । ऋथैषां मध्ये योड्यं वायुरुढंसुल्लामति नामेढडं शिरःपर्यन्तमुच्चैः क्रामति सच्चरति मुखनासिकयो-

The text “He who is Prana, Apana, Samana, Udana, and Vyana” describes their characteristics. And their true nature is indicated. And their characteristics and actions are shown. And they are described as fivefold.

रूपखाभ्यन्तर एष वाव सः एष एव प्राणः प्राणश्चो वायुभेद रूपखाभ्यसन एष वाव सः एष एव प्राणः प्राणश्चो वायुभेद

This is the internal form of the vital breaths, and this is the Prana, and this is the differentiation of the Vayu.

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[ ६ः प्रपाठकः ]

दौपिकासहित।

२५

मत्पेष वाव सोडपानौध्य येन वा एता अनुगृह्होता इत्येष वाव स त्यानोध्य योडयं स्वविष्ठो धातुनग्रस्यापाने प्राप्त-

यत्यपिष्ठो वाड्न्द्रे समानयत्येष वाव स समानसंज्ञा

इत्यर्थः। एवंविधक्रियावत्त्वमेवास्य जठरपसुकं वेदितव्यम्।

एवमुत्तरचापि योजना। स्रथ योडयं वायुविशेषोऽवाङ्नाभेरधः

पायुपर्यन्तं सड्ढ्रामति स च्वरत्येष वाव सोऽपान इति पूर्ववचोजना।

उद्ग्रसक्रमे परित्यज्य मध्यं व्यानं लचरति तस्य प्राणापानसंस्थवेन,

तथोरन्तरा नियतत्वात्। तथा च श्रुत्यन्तरं—

'स्रथ यः प्राणापानयोः सन्धिः स व्यानः' इति।

चरमतोऽस्योदरेग्रास्तु सर्वग्ररौरचेष्टादिहेतुलेन सर्वप्राणव्यापक-

त्वादिति दृश्य्यम्। स्रथ चेन वायुविश्रेषे एता एतौ प्राणापानौ

अनुगृह्होता अनुगृह्हीतावित्येवं वर्तमान एष वाव स व्यानसंज्ञः।

'स्रथमग्रितं चेधा विधीयते तस्य यः स्वविष्ठो धातुस्तत्पुरौषं

भवति यो मध्यमस्थान्त्सं योडपिष्ठस्तन्वन्:'

इत्यादि श्रुत्यन्तरप्रतिपादितमादायाग्रितस्य जाठराग्रिपक्वस्य स्थूल-

सूक्ष्मविभागविनियोजनकर्त्ता समान इति युत्पाद्यति। स्रथ

योडयं प्रमिद्धो वायुविश्रेषोऽस्य भुक्तस्य स्वूलतमो धातु-

रमारभागः पुरौषाख्यो योडसौ तमपाने प्रापयति स्रप्रानवायु-

सञ्चारस्थानं गमयति, तथाडनस्य यो वाड्न्द्रेऽपिष्ठोऽपानरो मध्यम-

स्वेतिभागद्ग्रधमेकी लत्योध्यते, तं च देहमनःस्थितिच्छेतमुचुएड्रे

Page 42

ॐ. मैत्र्युपनिषत् । [ षष्ठः प्रपाठकः ]

उत्तरं ध्यानस्य रूपं चैतेषामन्तरा प्रह्हतिरेवोद्गान-

स्थाथ योडयं पौताश्वितमुन्जिरति निगिरतौति वैष

प्रत्यगं शरौरक्ष समानयति शम्यगं ग्राममन्वानयति प्रापयत्येष

वाव म समानशय्या समानशय्य दत्यर्थः। समानध्यानयोगमध्ये

उदानस्योद्गीरे कारणं सूचयन्नुदानस्याभियोगेनिक्षानमाॅह उत्तरमिति ।

एतेषां प्राप्तापानसमनानास्मुत्तरसुपरि एतेषां वस्रगव्यापारानन्तरं

ध्यानस्य रूपं ध्यानयोगारज्जानतगा मध्ये, प्रकृति: प्रभोद्भि-

यक्तिरेवोदनलख्य भान्तरएवेत्येकारोडभिनक्रमः। उक्त एव चान्वयः।

स्यर्थः: प्राप्तापानाभ्यामुच्छ्वासनिःश्वासाभ्यां धम्यमानो हि जाठररो-

ड्गिरतं भुक्तं पचति तत् पाकनिर्ह्रततस्स समानो विभज्य समं

नयति। एवमग्रितपौतचोः समं नोतचोः स्ततोः चुदुत्पच्यते

विपाकाशा च, तदोद्गान उदूततरततिरास्थगतं यत्काचिद्विनिगिरति

पित्तोद्रेकवग्रादोदिरति हृदयादिगतं कफादिकं ततो देहे़े बध्न-

मुखाच्चाधानं ध्यनवायोः ऋतं भवति। एवमुच्क्रपकारेण पूर्वेषां

चतुष्पां वायव्यापाराणां यथावदनिषत्ततौ ध्यानस्य सचारषौष्ठवा-

भावाद्देहे बधपुष्टादचो न जायन्ते दत्येतदनुभवसिद्धं ग्रामसिद्धच्च,

मतो युक्तोदयं कमनिदेशे इति। स्याथ योडयं पौत-

स्यामितस्य पौतामितं तदुन्जिरति कडहूं नि:शारयति, निगिरति

वा नौचैर्गिरति तौरोद्धातौति वा एष वाव म उदान दति

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वाव स उदानः । ऋथोपांशुरन्तर्याममभिभवत्यन्तर्यामुपांशुच्चेतयोरन्तरा देवाष्ययं प्रासुवत् यदैष्यं स पुरुषोऽथ यः पुरुषः सोऽभिवैश्वानरः ।

पूर्ववत् । एवमात्मनः प्राणोपाधिकस्य घरौरप्रवेष्टुमुक्षा तद्योगारेऽपि व्याियमाणः घरौरं नियतयतोत्कृष्टमिदानं जाठराग्न्युपाधि कस्य घरौरे चेतथिलं दर्शयित्वं तदभिव्यकिं तावदाऽ "ऋथोपांशुः । ऋथैलेदुच्यते दति, ऋथग्रब्बोडर्धान्तरोप-कमार्षः । ऋत्नि कर्माकाङ्क्षे उपांशुग्रहणन्तवानमिघहेतौ तु यद्दै परस्वरोपकार्योपकारकभावेन संश्रष्टावित्याद्नातम् । यतः श्रूयते-'

The out-breathing is verily the in-breathing. The loud (meditation) prevails over the low (meditation), and the low (prevails) over the mental (meditation), between the two. As the divine eye was produced, that person verily became Vaiśvānara.

'प्राणापानौ वा उपांश्वन्तर्यामौ वान उपांशुबवनो यदेते पान्चे एतौ पावाप्यमाहतौष्यसनान्न जक्षीतः' इति । तथान्यचाप-'

'ऋग्रिदेवता गायत्री छन्द उपांशुःः पाचमसि, सोमो देवता चिषुपकन्दोडर्धान्तर्यामस्म पाचमसि, इति मन्त्रयोरनयोरग्रोषोमदेवताडधिगम्यते, तौ च प्राणापान-त्कलेनाध्यात्मग्रास्ते प्रसीदतः, ऋत दहोपांश्वन्तर्यामग्रब्बाभ्यां प्राणापानौ गृद्येते । तथा चायमर्यःः । यथोपांश्वप्रच्यदोन्तर्याम-मभिलच्य भवति ऋनन्तर्यामग्रद्योपांशुं तयोषान्तरा सोमः सूयते तथान्चापि घरौरे प्राणोऽपानमभिभवति ऋपानसु प्राणामित्यन्यो-न्याभिकाङ्क्षया प्रवर्तमानयोःपांश्वन्तर्यामौपमितयोसैतयौः प्राणापानयोरन्तराले देवो ज्योतिष्कभावसैतन्वात्मा श्रैष्ठयं दधा-

'The upward and downward breaths are the low and mental (meditations). When these two are checked, then one does not breathe forcibly.' And again-'

Page 44

ईर

मैत्र्रपनिषत् ।

Maitri Upanishad

[ षष्ठः प्रपाठकः ]

[Sixth Chapter]

सयर्मम्रिवैश्वानरो योऽयमन्तःपुरुषे येनेढमन्नं पच्यते यदिदमुच्यते तस्यैष घोषो भवति यमेतत्कर्ष्णीरवापिधाय सृणोति स यदोत्क्रामिष्यानं भवति नैनेन् घोषं सृणोति ।

The same is the Vaiśvānara fire which is within the person, by which the food that is eaten is digested; the sound of it is heard when one covers one's ears; when one is about to depart (i.e. die) this sound is not heard.

स्वभावमात्रान् प्राप्स्यवत् प्रसृतवान् उष्णारूपेणाभिव्यक्त इत्यर्थः । देवौषध्यमिति सन्निष्यान्दंशः । यदा एत्योरन्तरं मध्यं मूल-

धारदेग्रमूर्त्तमान् प्राणापानाभ्यां पार्श्वगताभ्यां धम्यमानादेव न स्यान्तरादिति यावत् । त्रैषष्यं प्राप्सुदिति पूर्ववत् । यदिदमुच्यं स पुरुषो जावो देहस्याग्रुपेषा धारयिता,

उष्णत्वपात्रमविश्वानः । हि आवितोति प्रविष्टः, तद्पगमे च मरणप्रसिद्धिः । तथा च श्रुत्यन्तरम्-

'उष्णो जौविष्यन् प्रेतोमरिष्यन्' इति ।

स्रैथैव सति यः पुरुष आत्मा सोऽग्रिमं नयतोत्यग्रणौरभि-

रुच्यते । यथयं हि सर्वधातुजातं पचत्वं नयति श्रतोऽग्रेः । वैश्वानर इति चायमुच्यते विश्वं सर्वं नरग्रहद्योपलक्षितं देशादिकं नयत्य-

नभय ततो विश्वानरो विश्वानर एव वैश्वानर इति । पतदेव पुरुषाग्निरेकलमिश्रीकृत सिद्धद्वक्त्तव्य भोक्तारं नाठरेखामुखो-

मनसुक्तं तदिह प्रज्ञादुपदिश्यति-

'अन्यच चक्षुः । पृथणोति' इति ।

अन्यच रहदारण्यकेपौत्पार्थः । स्रैघम्रिवैश्वानरः पुरुषाख्यो

योऽयं प्रतिदृष्टोऽन्तःपुरुषे पुरुषः घरौरं घरौरमध्ये । तत्सद्वावे कार्य(क्षि)दृशं प्रमाणमाच, चेन पु(दृ)षान्तःक्षेनेढं वच्यमाणमन्नं पच्यते पानस्वाप्यपखचणं सेतत् । किं तदृशं तदार्ह यदिदमचते डविशेषेषा

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स वा एष पञ्चधात्मानं विभज्य निहितो गुहाग्राम् । मनोमयैः प्राणैरेको भवति, स योऽसौ दृश्यते

He indeed, having divided the self fivefold, is hidden in the secret places. He becomes one with the mind and the vital breaths, he who is seen there.

सर्वैः प्राणिभिर्यदिदमोदनाद्यच्यते यद्वा पौयते तदस्य पञ्चधैव येन पच्यते परिपाकं नीयते डयमपि्वैश्वानर इत्यच्यः । तत्-

All creatures eat this, whatever is eaten, and drink this, whatever is drunk. It is through this alone, which is fivefold, that it is cooked and digested. This too is called the Vaiśvānara. Therefore,

सद्बावेडनुमानसूत्रा प्रत्यचमस्याद तख्येति, तस्याम्रेऽपि प्रश्रुतो घोषः श्रद्दो भवति । कोऽसौ यं घोषं, एतदिति क्रियाविशेषाण एवं श्रवणं यथा स्यात् तथैवयेतत्, कर्णावपिधायाच्छाद्य पृष्ठतोऽति सर्वैलोकैरमेष घोषोऽपलक्ष्यो जाठराग्रेरौ प्रत्यचमित्यर्थः; ‘तस्यैषा

Through inference based on the existence of the sound, one understands it to be the inner self. Even before that, the sound is heard, and faith arises. 'Who is he whose sound?'—such a question arises, and one listens carefully to the sound. By stopping the ears and covering the back, the sound is perceived by all the worlds to come from the gastric fire, meaning it is perceived inwardly. 'His'

मृतिर्यच्चैतत् कर्णावपिग्रहा निनदमिव नदधुरिवाग्रेरिव शब्यात उपश्रूयते' (छान्दो. उ. ३ ख. १३) इति । छान्दोग्ये तस्याम्रे-

This is death, and it is heard like a noise, like the sound of a river, or like the roar of a fire.' (Chāndogya Upaniṣad 3.13) In the Chāndogya Upaniṣad, further on,

रैवतकृवर्णामिति भाष्यकारैरैख्यातलात् । जाठराग्रावैश्वानरात्मनो घोषस्यपेऽ श्रवणिन्द्रियैः प्रसृज्यनेदमपरुच्यते पुरुषाणां पार-

The commentators have explained it as referring to the Raivataka mountain. The sound of the Vaiśvānara self in the gastric fire is perceived by the ears, and it is said that this sound is produced by the sense organs of hearing.

लौकिकदितसाधनप्रदतौ सावधानालाय, य म पुरुषो घोषश्रवणवान् यदा यस्मिन् काले उत्क्रामिथ्यन् मरिष्यन् भवति तदा

When a person who hears the sound is about to depart, is about to die, at that time, with attentive mind, the means of worldly perception being lost,

एनं घोषं न शृणोति, तदश्रवणे श्राश्चामरणतां ज्ञात्वा यत् कर्हि च मन्येत तत् कुत्रादित्यविभ्रायः । एवं प्राश्रणिकं परि-

He does not hear this sound. Understanding that the cessation of hearing is a sign of impending death, one wonders when and where the self will go. Thus, the inquiry into the vital breaths,

समाप्य प्रकृतमेवानुवर्त्यंहितसुक्तार्थमनुवदति “स वा । गुहायाम्” इति । स वै एष यो वैश्वानरः पुरुष इति चोक्रः प्राणात्मना पञ्चधास्स्टमात्मानं विभज्य गुहायाम्, गुह्हति संज्ञ्ञोति

Having completed the inquiry, the text returns to the original topic and explains the meaning of the verse 'He indeed, in the secret place.' He, who is called the Vaiśvānara, the person, having divided the self fivefold in the vital breaths, is hidden in the secret place, is known as the secret,

ज्ञानानन्दाचितिग्रयमिति गुहा बुर्द्धिः; तस्यां निहितः ख्यायसेव स्वात्मना निष्फक इत्यर्थः । विशेषव्यवहाराराध्यन्तःकरणोपाधिं

The secret is the intellect, which is characterized by knowledge and bliss. In that, he is said to be hidden, meaning he is revealed in his own self. The special manifestation is through the conditioning of the internal organ,

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॥ ८ ॥

मैत्र्युपनिषत् ।

Maitri Upanishad.

[ २यः प्रपाठकः ]

[Second Chapter]

आकाश आत्मेति । स वा एषोडस्मादुतरादृतेतार्थेऽमन्यताथैनम्‍आनौति । ऋत: खानिर्मानि भिच्चो-

ākāśa ātmeti | sa vā eṣoḍasmādutārāṛtetārthe'manyatāthainam‍nāuti | ṛtaḥ khānirmāni bicco-

प्राप्त इति तात्पर्यार्थः । तदेवमौषधेन खडुपेष प्राणान्तः-करणेभावमात्रो विज्ञानात्मा यां यामध्यामनुभवति तां तां

prāpta iti tātparyārthaḥ | tadevamauṣadhena khaḍupeṣa prāṇāntaḥ-karaṇebhāvamātro vijñānātmā yāṃ yāmadhyāmanubhavati tāṃ tāṃ

क्रमेण वच्‍नुमारभमाणो बुद्धिततृष्याभासविवेकात् प्राप्तान्‍ व्यपदेश्रभेदांस्तावदाद्‍हृत् "मनोमयः । आकाशात्मेति" इति ।

krameṇa vac‍numārabhamāṇo buddhitatṛṣyābhāsavivekāt prāptān‍ vyapadeśrabhedāṃstāvadād‍hṛt "manomayaḥ | ākāśātmeti" iti |

मनोमयो मनःप्रायो मनोऽतिभेदे'वश्रेष्ठेषु विश्रेषत उप-खब्यमात्राद्‍वात् । प्राणः प्राणरमक्षेति प्राणप्रौरः प्राणभेदैरेव व्याप्रियमाणत्वात्, अन्यथा चिन्मात्रस्य क्रूटस्थस्य खतो विश्रेष-

manomayo manaḥprāyo mano'tibhed'evaśreṣṭheṣu viśreṣata upakbhyamātrād‍vāt | prāṇaḥ prāṇaramakṣeti prāṇaprauraḥ prāṇabhedaireva vyāpriyamāṇatvāt, anyathā cinmātrasya krūṭasthasya khato viśreṣa-

भान(¹) व्यापारयोरनुपपत्तेः । भाः चित्रमकायो रूपं खरूपम्‍-खेत्य् भालुपः । मत्या: सदृश्या स्ववश्यभाविनः पूर्वैकतज्ञान-

bhāna(¹) vyāpārayoranupapatteḥ | bhāḥ citrimakāyo rūpaṃ kharūpam‍-khety bhālupaḥ | matyā: sadṛśyā svavaśyabhāvinḥa pūrvaikatājñāna-

कर्मेष्कारभाविता: सदृश्या प्रक्षेतित सत्यशब्दुत्पः । आकाश्रव-दमज्ञोदयाच्च आत्मा खरूपमक्षेत्याकामात्मा । एवमुपाधि-

karmeṣkārabhāvitāḥ sadṛśyā prakṣetita satyaśabdutpaḥ | ākāśravadamajñodayaacca ātmā kharūpamakṣetyākāmatmā | evamupādhi-

धर्मैः स्वधर्मैश्चाविविक्त आत्मा जीवभावसुपगत दत्यर्थः । तद्वोक्तं श्वेताश्वतर(ोपनिषदि 'बुद्धिग्राह्येणात्मगुणेन चैवं श्रारायगमाचोष्य-

dharmaiḥ svadharmaiścaivavvikta ātmā jīvabhāvasupagata datyarthaḥ | tadvoctaṃ śvetāśvatara(opaniṣadi 'buddhigrāhyeṇātmaguṇena caivaṃ śrārāyagamācoṣya-

वरौपि दृष्ट:" इति । य एवंविद्याल्लतोपाधिमात्मलेनोपगतो वि क्षतपरमानन्दनिजखभावः मोडज्ञानकत्यमात्मानं सेने दति

varaupi dṛṣṭaḥ" iti | ya evaṃvidyāllatopādhi-mātmalenopagato vi kṣataparamānandanijakhabhāvaḥ moḍajñānkatyamātmānaṃ sene dati

तह्‌न्तान्तमाद्‍हृत् "स वा । एष षण्‍‍न्‍आनौति" इति । स वा एष पूर्वैरकोडकलार्थैकोडकतप्रयोजनः

tah‌ntāntamād‍hṛt "sa vā | eṣa ṣaṇ‍‍n‍nānāuti" iti | sa vā eṣa pūrvairakodaḍkalārthai-kodaḍkataprayojanaḥ

मत्समादेतच्चकरौरगताद्‍दनतरात्

matsamādetaccakarauragatād‍danatarāt

(१) विश्रेषमाव्या। इति सो। पु। पाठः।

(1) viśreṣamāvya | iti so | pU | pāṭhaḥ |

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दितः पञ्चभौ रश्मिभिरविषयानत्ती । इति बुद्धीन्द्रियाणां यानौमान्येतानस्य रश्मयः कर्मेन्द्रियार्थस्य हयाः रथः शरोरं मनो नियंता प्रकृतिमयोस्स्य प्रतोदेन खल्वोरितः परिश्रमतोदं शरोरं चक्रमिव

The five senses are the horses, the objects of the senses are the paths they travel on, the organs of action are the charioteer, the body is the chariot, the mind is the reins, the Prakriti is the charioteer, and the goad is the spur.

हृदयस्थानश्वादन्तःकरणादितभूतात् प्रथानं विषयानश्वानि मुज्जे व्याप्तवानौति वाड्मन्यत सड्कल्पतवानित्यर्थः । ततः किं वृत्त तदाह “श्रेतः । इति । विषयानत्ति” इति । यत एवमते: रमानि प्रसिद्धानि श्रोषाणि खानि चिन्द्राणि वचचु भिच्चा विदार्योन्दित उदतो गवादिभ्य दवाबोकः प्राणान्तःकरणोपाधि: सन् वच्यमाणैः पञ्चभौ रश्मिभिरविषयान् श्रद्दस्स्प्रादौन् प्राप्त मुज्जे व्याप्रोतोत्यर्थः । इदानीमस्य लोकसिद्धं विषयानुभवप्रकारमतुवदनं शरौरादौ रथादिकस्यनां विदधानौडस्य विषयमोचप्राशिमार्गोयः स्वातन्यं दर्शयति “इति बुद्धोन्द्रियै: वैषोड्यश्वेतित” इति । इत्येवं विषयान् मुज्जानस्थ यानौमानि प्रसिद्धानि बुद्धोन्द्रियैः प्रोचकुचनुरजिंकग्रापाख्यानि तान्यस्थ रधिनो हयरस्थ: प्रप्रहा:, कर्मेन्द्रियाथि वाक्पाणिपादपायूपस्थाख्यानस्य हयाः रथवाशाः, शरौरामदं स्खून्मेव रथः, मनः सड्ल्पाचात्मकं नियंता नितरां चन्ता सारथिरित्यर्थः;, प्रकृति: स्वभावः कर्मेज्जानवासना तन्मयस्वरूपौडस्य प्रतोदः कर्मादिवाचचनौटनसाधनम् । कथंमयं प्रतोद

From the heart, the subtle elements arose, and from those, the senses. The objects of the senses are the paths they travel on. The mind is the driver, and the body is the chariot. The organs of action are the horses. The Prakriti is the charioteer, and the goad is the spur. The goad is the means of controlling the horses.

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ॐ

मैत्र्युपनिषत् । [ षष्ठः प्रपाठकः ]

Maitryupanishat. [ Sixth Chapter ]

मृताच्चे(1) नेदं शरीरं चेतनवत् प्रतिष्ठापितं प्रचो-दयिता वैष्णवमोति ॥ स वा एष आत्मेहोष्यति कवयः स्थितासितैः

From the dead, this body, endowed with consciousness, is established (in the world of the manes) and impelled (to enjoy or suffer) by Visnu. The wise men say that this self will be consumed here by the fires (of the funeral pile) lit (by the relatives) at the funeral.

इति तदुपपादयति शननेनेति, शननेन प्रहातिमथेन शलु निश्चि-तमौरितः प्रेरितः परिभ्रमति । किमिदं शरीरं रथ्य । तन्न दृष्टान्तमाह चक्रमिवेति, मृत्युचः कुशाचाः तेनैरितं चक्रमिवे-त्यर्थः । इदं शरीरमिव्याध्युज्यार्थम् ॥ ६ ॥

Thus it is proved by ‘slowly’ etc. By ‘slowly’ (is meant) by the attrition (of the funeral fire). Indeed, urged by the attrition (of the funeral fire), it (the self) certainly wanders about. Is this body (like) a chariot? The illustration is given by ‘like a wheel’ etc. By ‘of death’ (is meant) the Kusa grass (used as fuel). By ‘by that’ (is meant) by that (fire). ‘Like a wheel’—the meaning is ‘like a chariot-wheel’. The word ‘this’ refers to the body afflicted by disease.

वादविदं वादरतिरेवादानुप्रेक्षेतास्य संमारिलवतां तद्वार्यं खनः संमारधर्मवान् किन्तूपाधिवग्रात् तथा भाति, तत् उपाधेर्विच्छा तत्त्वादुपमन्नेष्यौयमात्मनः संमारिलभमनिरतत्तया इति दर्शयितुमुरकं हेयखडुपानवगमे तद्वानाश्रववादित्याभि-प्रेत्य आत्मेवात्मा मुज्जादिषौकावद्दहेादिषदितादिविच्यावधार-

A disputant, fond of disputation, would alone reflect on it (the self) as a mere object of disputation. He who is devoted to the round of worldly life, is like a mere puppet. Though possessed of the attribute of worldly life, yet he appears (to be one) on account of his adjuncts. Then, by the destruction of the adjuncts, this self, on account of being always engaged in the round of worldly life, is said to be like a fire-brand—(the meaning is) thus it is shown. In order to understand (the self) as distinct from the body etc., and as devoid of the attributes of worldly existence, and as being the self alone—

ध्याधारः, यसुगत्नि कमनौषतया जानन्नि कवयो मेधाविनः परमस्मादवदतया प्रकाशप्रेप्सा जानन्नि म वे म प्रवेष्ट आत्मा न तु संसार्यवेत्यर्थः । नहि संसारिताथा अश्र्योक्कलात् कथं न संमारौति इति तचाह शितासितैरिरति । शितशब्देनौजस्वलचा विनाश्रुधृष्णीयतोच्यते, अश्रितशब्देन मधिनवाचिना प्रति-कूषवेदनौचतोच्यते, तथा च शितासितैः सुखदुःखैः कर्मफले-

The knowers, the wise and the intelligent, knowing (the self) as moving happily and as deserving to be known, say that it is different from the highest (Brahman). Knowing (the self) as desirous to shine by its own light and as different from this (Brahman), they say that it enters (into the body etc.) as different (from them). It is not the transmigrating entity—the meaning is thus. For, from the statement ‘of the supporter of the world’, how is it not the transmigrating entity? Thus it is said by ‘by the fires lit (by the relatives) at the funeral’. By the word ‘shita’ is meant the strong and the bold. By the word ‘ashrita’ is meant the new and the recent. By ‘kushavedana’ is meant the painful sensation. And thus by ‘shita-sita’ (is meant) the fruits of actions, viz. pleasure and pain.

(१) मृतवैनति सो. पु. पा.

(1) Mrityavainati So. Pu. Pa.

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[ रयः प्रपाठकः ] 'द्वैपिकासद्धिता।

कामैफलैरिभिभूत इव प्रति शरीरेषु चरत्यव्यक्त- स्वात् सांश्यादिद्दैशिकाद्यैः कालाद्यैश्चाल्पतिमें मलाज्ञानवस्थो- रनभिभूतोडसंस्पष्टः । द्वयबुद्धोडवधारणार्थः । प्रति श्रब्धो व्यव- हितक्रियया सम्बध्यते । कामैफलैरिभिभूत एव शरीरेषु प्रति- चरतौध्यन्वयः । प्रतिमशरीरेषु शरैषु शरीरेष्वति वा । यद्वा प्रति प्रातिल्योम्येनाविषयलेन शरीरेषु चरतौर्थः । श्रतो नार्थं बदृपतिः संसारी किन्तलकादिदम्चिन्हितो खोचितात्मनेव स्फटिकः सकृदुपाधिमचिन्हितः संसार्यात्मना भाषत इति भावः । उक्तोऽर्थे हेतुमाह, श्रव्यक्तलादित्यादिना । व्यक्तं विषयरूपं दृश्यं देहादिज्ञानपर्यन्तं तदिपरौतत्पव्यक्तलं तस्मात् । न हि संसार्यव्यक्तो भवति व्यक्तविकारानुबन्धिलात् तस्य । श्रतोऽव्यक्त- लाच संसारौर्थः । कुतोऽव्यक्तलं चिदात्मनोडहर्मिति व्यक्त- योपलभ्यमानलादित्यादिति श्राह सौत्र्यादिति । श्रनाधेयातिग्रहलं शौत्र्यसुच्यते, न हि चैतन्यस्वरूपेऽमूर्तेऽनवयवे कचिदतिग्रह- श्राधीयते श्राकाश इव कारकैः । यच पुनः कारकव्यापारा- पन्नोडतिग्रयहस्तद्कारमितेप्रसिद्धं यथा घटादि निष्पाद्यं प्रकाङ्क्ष- चेष्टि, तस्मादश्य तदैशचण्णात शौत्र्यादव्यक्तलमितिभावः । तदेवोक्खचणं सौत्र्यं साधयति श्रदृश्यलादप्यालाच्चेति । ज्ञान- कर्मेन्द्रियाविषयलादित्यर्थः । चतुर्विधक्रियाफलविलचपातादिति भावः । हेतन्तरमाह निर्मेमलाचेष्टि । चकाराद्विरहद्धारतमपि यमुच्यौते । यचाह्नता भवति तस्सृष्टेष्टे ममता भवति, श्रस्ति

[ Seventh Chapter ] 'Dwaipikasaiddhita. As if overcome by the fruits of desires, he moves about in various bodies unmanifest, therefore owing to the Sāṅkhya etc. and also to time etc., he is in a state of impurity and ignorance, not overcome (by anything) and not clearly manifested. Dvayabuddhiḥ is for the sake of determination. Prati Śraddho (has faith in various bodies) is connected (in the sentence) with vyahita-kriyayā (by interrupted action). 'As if overcome by the fruits of desires he moves about in various bodies,' here the construction is either pratiśarīreṣu or śaraiḥ śarīreṣu or atīva. Or the meaning is that he moves about in bodies which are objects (of perception) in a contrary order. Śruto (heard or Veda) is not (the proper) meaning; he is called 'samsārī' (migrating) from the mark of being limited etc.; like a crystal which is marked once for all by a colour, he is called 'samsārī' (migrating) from his connection with the nature (of the colour etc.). This is the meaning. The author states a reason for the aforesaid proposition, beginning with 'avyakta-lādi.' 'The visible,' i.e., the objects, and 'the visible,' i.e., the knowledge of the body etc.,—from that which is beyond that, i.e., the unmanifest, therefore. For the migrator is not unmanifest, since he is connected with the modifications of the manifest. Hence the word 'samsāra' (migration) means the unmanifest. Whence is (proved) the unmanifest character of the intelligent soul? The author answers 'from its being perceived as connected with the manifest,' etc. That which is not a receptacle (of attributes) is called 'sautra' (delicate); for in that which is of the nature of intelligence, which is formless and without parts, there is no receptacle for attributes, as in the case of the ether, for the agents (of action). And again, that which is connected with the action of the agents is a receptacle (of attributes), as, for example, a jar etc. is well-known as being produced; it manifests its desire (to be produced) by its action. This is the meaning. The author establishes 'sautra' (delicacy) by the very same words, beginning with 'adrśyalāt.' (It is established) from its being invisible and from its being a receptacle (of attributes). The meaning is 'from the objects of the organs of knowledge and action.' The reason is the various kinds of action and the diversity of their fruits. The author states another reason, 'nirmamāḥ' (free from egoism). The particle 'ca' (and) is for the sake of including the absence of the feeling of 'I-ness' (in the reason). That in which there is no 'I-ness' is called 'free from egoism.' When there is 'I-ness,' there is the feeling of 'mine-ness,' and when there is the feeling of 'mine-ness,' there is

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ई᳚= मै᳚त्र्युपनिषत् । [ ष᳚ट᳚ प्रपाठकः᳚ ]

उ᳚सति क᳚र्त्त᳚ैक᳚त᳚ेवाव᳚स्थ᳚ः स वा ए᳚ष᳚ मु᳝᳚ड᳚ः स्᳚थित᳚ग᳝᳚ड᳚च᳚ल᳚श्र᳚ोलि᳚थ्यो᳚द᳚व्य᳚थ᳚ा नि᳚स᳚ृ᳚त᳚ः᳚ प्र᳚क᳚र्ष᳚क᳚व᳚द᳚वास्᳚थित᳚ः᳚ स᳚व᳚स्थ᳚ः᳚ ।

त᳝᳚ त᳚ सु᳚खा᳚द्᳚य᳚ुप᳚ल᳚ब᳝᳚ध्᳚या᳚य᳚त᳚ने श᳚र᳚ौ᳚र᳚े᳚᳚ड᳚न᳚ु᳚ग᳚त᳚ख᳚ा᳚पि त᳚च᳚ाइ᳝᳚ड᳚ा᳚र᳚म᳚म᳚ल᳚य᳚ो᳚र᳚भा᳚वा᳚न्न᳚ स᳚ंस᳚ा᳚र᳚ि᳚ते᳚त्᳚य᳚र्थ᳚ः᳚ । म᳚न᳚च᳚व᳚स्थ᳚ा᳚च᳚य᳚स᳚म᳚व᳚न्ति᳚न᳚ः᳚ क᳚थ᳚-

म᳚ड᳝᳚ड᳚ा᳚र᳚स᳚म᳚का᳚र᳚थ᳚ो᳚र᳚भा᳚व᳚स᳚त्᳚न᳚ा᳚ह᳚ म᳚न᳚व᳚स्थ᳚ा᳚ द᳚ति᳚ । श᳚व᳚स्थ᳚ा᳚च᳚य᳚-

र᳚च᳚ित᳚ो᳚द᳚व᳚स्थ᳚ा᳚श᳚ा᳚चि᳚ल᳚ा᳚त᳚, न हि᳚ द᳚ृ᳚श्᳚य᳚ध᳚र्म᳚े᳚᳚ द᳚ृ᳚श्᳚य᳚ु᳚प᳚र᳚ज्᳚य᳚त᳚ द᳚त्य᳚र्थ᳚ः᳚ । श᳚र᳚थ᳚व᳚ा न᳚त᳝᳚ु श᳚र᳚ौ᳚रे᳚ष᳚ु च᳚र᳚त᳚ः᳚ क᳚थ᳚ं त᳚च᳚ाइ᳝᳚ष᳚म᳚त᳚ा᳚ड᳚भा᳚व᳚ः᳚ इ᳚ति

त᳚च᳚ाइ᳝᳚ड᳚न᳚व᳚स्थ᳚ा᳚ द᳚ति᳚ । न वि᳚द्य᳚ते᳚᳚ड᳚व᳚स्थ᳚ा᳚द᳚व᳚स्थ᳚ा᳚न य᳚स्य सो᳚᳚ड᳚न᳚व᳚स्थ᳚ः᳚ । नि᳚र᳚व᳚स्थ᳚ामू᳚र्त्त᳚ा᳚दि᳚श᳚च᳚प᳚ा᳚स्᳚थ᳚ा᳚य!᳚व᳚त्त᳚ा᳚न᳚त᳚ु᳚ग᳚त᳚स्य न का᳚ण्य᳚व᳚स्थ᳚ति-

र᳝᳚प᳚प᳚द्य᳚त᳚ दू᳚त᳚ भ᳚ा᳚व᳚ः᳚ । न᳚न᳚ु ध᳚र्म᳚ा᳚ध᳚र्म᳚ा᳚भ्यां᳚ श᳚र᳚ौ᳚रा᳚दि᳚क᳚त्त᳚ु᳚᳚ः

क᳚थ᳚मि᳚त्य᳚म᳚स᳚ंस᳚ा᳚र᳚ि᳚त᳚व᳚ं व᳚र्ष᳚े᳚त᳚ इ᳚त्य᳚त᳚ श᳚रा᳚ह᳚ प्र᳚स᳚त᳚ौ᳚ति᳚ । श᳚व्या᳚कृत᳚-

ग्रा᳝᳚ब᳚द᳚ित᳚म᳚ज्ञा᳚न᳚म᳚स᳚दि᳚त्यु᳚च्य᳚ते᳚ । म᳚क᳚त᳚े᳚वा᳚व᳚स्थ्᳚यो᳚ड᳚व᳚स्थ᳚ित᳚ः᳚ क᳚र्त्त᳚ेत्᳚य᳚-

न्᳚व᳚य᳚ः᳚, व᳚स्थ᳚तो᳚ड᳚क᳚त᳚े᳚व म᳚न᳚ज्ञा᳚ना᳚वे᳚ग्रा᳚त᳝᳚ क᳚र्त्त᳚े᳚वा᳚भ᳚ा᳚स᳚त᳚ द᳚त्य᳚र्थ᳚ः᳚ ।

ए᳚व᳚म᳚ध्यारो᳚पा᳚प᳚वा᳚ट᳚ा᳚भ्यां᳚ वि᳚च᳚ा᳚र्य नि᳚ष᳚ेत᳚म᳚मा᳚त्᳚म᳚न᳚ः᳚ स्᳚वर᳝᳚प᳚ व᳝᳚प᳚-

दि᳚श᳚ति स वा द᳚त्य᳚ा᳚दि᳚न᳚ा᳚ । म᳚वि᳚त᳚रि᳚ति दि᳚वा᳚त्᳚य᳚प᳚रि᳚क᳚ल्᳚पि᳚त᳚ा᳚त्᳚म᳚-

का᳚र᳚व᳚द᳚ज्ञा᳚न᳚स्या᳚पि व᳚स्त᳚ुला᳚भा᳚वा᳚दि᳚य᳚मा᳚त्᳚मा श᳚द्᳚द᳚ो मि᳚थ्या᳚ज्ञा᳚ना᳚द्᳚य᳚-

श᳚द्᳚द᳚ि᳚स᳚ंग᳚रे᳚र᳚हि᳚त᳚ः᳚ स᳚र्व᳚स्या᳚ग᳚मा᳚पा᳚य᳚स्या᳚चि᳚ल᳚ा᳚त᳝᳚ स्थि᳚र᳚ः᳚ श्᳚रा᳚ग᳚मा-

पा᳚थ᳚शू᳚न्᳚य᳚ः᳚ व्या᳚प᳚क᳚ला᳚द᳚च᳚ल᳚ः᳚ स्व᳚त᳚ः᳚ क्रि᳚या᳚शू᳚न्᳚य᳚ः᳚ च᳚का᳚रा᳚दि᳚न्᳚य᳚पे᳚च᳚ो᳚-

ड᳚पौ᳚त्य᳚र्थ᳚ः᳚ । श्᳚र᳚त᳚ए᳚वा᳚ले᳚प्यो ध᳚र्म᳚ा᳚ध᳚र्म᳚े᳚त᳚त्᳚क्᳚ष᳚ण᳚ले᳚प᳚न᳚श᳚ह᳚ः᳚ । न ज्ञा᳚क्रि᳚यो-

क᳚र्त्त᳚ा क᳚र्म᳚त᳚त्क्ष᳚ण᳚भो᳚ग᳚न᳚व᳚ता᳚त्य᳚र्थ᳚ः᳚ । स᳚त्य᳚प᳚दि᳚ष᳚क᳚र्मा᳚सो ज्ञा᳚यो नि᳚ष्कृ᳚ष᳚ः᳚-

परि᳚पू᳚र्ण᳚प᳚र᳚मा᳚न᳚न्द᳚र᳝᳚प᳚ल᳚ा᳚त᳚, स᳝᳚प᳚ष्टीया᳚भा᳚वा᳚त᳝᳚ स᳝᳚प᳚ह्य᳚ा᳚भा᳚वे म᳚त्य᳚व᳚य्᳚य᳚

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[ रयः प्रपाठकः ] दौपिकासुचिता।

चतभुक् गुश्ममयेन पटेनात्मानमन्तर्धीयावस्थितेत्यवस्थितास्तिति ॥ ९ ॥

The self is absorbed and remains with the cloth made of the Kusha grass, thus it remains. || 9 ||

इति मैत्र्युपनिषदि दितीयः प्रपाठकः ॥

Thus ends the second chapter in the Maitri Upanishad.

इत्यर्थः । चतभुक् एव प्रेचकवदुदासीन एवावस्थितः । कुचावस्थित इति तदाहुः स्वस्थः खे खस्थपेडवस्थितो नान्याधार इत्यर्थः । 'घ एवाधस्तात् घ उपरिष्टात् घ पस्चात् घ पुरस्तात् घ दच्शींस्तत् घ उत्तरतः घ एवेदं सर्वे, (कान्दो० प्र० ९) दानि श्रुत्यन्तरात् । चकारः सर्वविप्रेष्यणस्समुच्चयार्थः । उपमं चरति चत-भुगिति । एवंविध एवंात्मा गुश्ममयेन पटेन विशोधनविधि-मथेनावरेणेनात्मानं नित्यशुद्धत्वादिहुपमन्तर्धीय चतभुगवस्थित इत्यन्चयः । कर्मफलभोक्ता संसारौव भाष्मानो वर्त्तत इत्यर्थः । प्रतिवचनसमात्रिच्योतनार्थः । अभ्यासो-ध्यायसमास्र्यर्थः ॥ ९ ॥

The meaning is that the self remains like a spectator, detached and unattached, just like a person who has renounced the world. It is said that it remains in its own state, situated in the sky, not dependent on anything else. 'It is below, it is above, it is behind, it is in front, it is in the south, it is in the north,' as stated in another Sruti text (Katha Upanishad, chapter 9). The word 'and' (चकारः) is used to indicate the collection of all these qualities. It is said that the self moves with the cloth made of Kusha grass. The self, being of this nature, is purified by the method of the cloth made of Kusha grass and remains absorbed in itself, which is always pure, and thus remains in its own state.

इति श्रौरामतीर्थविरचितायां मैत्रौग्राख्योपनिषद्धौपिकायां दितीयः प्रपाठकः ॥

Thus ends the second chapter in the commentary on the Maitri Upanishad written by Ramatirtha.

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ते होचुबेंगवन् यद्येवमस्यात्मनो महिमानं सूचयसौत्यन्यो वा परःकोडयमात्माख्यो योडयं सिता्थितैः कमंफलैरभिभूयमानः सद्सद्योनिमापचयता इत्यवाद्यो(१)ड्योद्धी वा गतिदैनैरभिभूयमानः परिभ्रमति ॥ ९ ॥

अथ तृतीयः प्रपाठकः । नित्यशुद्ध एवात्मा चिद्गुणोपाधिप्रविष्ट छतभुक् संसारौतुक्कसुपश्लुतैतद्संभाष्यन्नो वाग्विख्या: पमकुरित्याह । ते होचु किक्ष ऊचुः, किं, हे भगवन् ! यद्येवमस्यात्मनो महिमानं तं सूचयसि नित्यशुद्ध इत्यादिकं तर्हींविविधस्य छतभुक्काष्मभवादन्थो वास्मात् परो विश्चुछः: वाग्वद्ध: संभाषनार्थाम् । तमेव प्रष्टपूर्वकं विश्चदयति, कोडयमात्माख्य इति । जीवाख्य इत्यर्थः । योऽयं प्रसिद्धोऽह्ममौति स्थितादिकर्मेःफलैरभिभूयमानः लिप्यमानः, सद्योनिनिर्बन्धादियोनिः प्रसद्योनिः श्वश्रूकरादियोनिः तामपचयते आत्मलेनाभिपचयते इत्येवंपकारेऽप्यावांच्या भ्राचौ कुड्या वा तत्क्ज्ञाभकर्मानुरुपा गतिः फलप्राप्तिर्येततोडतो दुःखेः श्रौतो(ष)मानापमानसुखदुःखादिरभिरभिभूयमानः परिभ्रमतोति प्रसिद्धं प्राक्षातुभवसारिणामित्यर्थः । भतएकस्स(२) विरुद्धधर्मसंभर्गविरोधादन्यो वा कषात् संशयात्मा न भवेदिति मन्यामह दल्गभिप्राथः ॥ ९ ॥

They said to him, 'If you say that the glory of this Self is thus, and that it is the supreme Kūṭa (i.e. the highest state), or that it is called the Self, then we ask you to explain why this embodied Self is seen to be subject to the law of Karma, and is tossed about by the fruits of good and bad deeds, and is born in good or bad wombs accordingly, or why it is tossed about by the dualities of pleasure and pain.'

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प्रकृति खल्वन्योपरो भूतात्माख्यो योऽयं सिता सितैः कर्मफलैरभिभूयमानः सदसद्योनिमापद्यता इत्यवादुच्योऽथ वा गतिद्वन्दैरभिभूयमानः परिधर्मतैवस्यो-

Nature is verily another and superior; he who is called the Bhūtātman (the spirit of the elements), he is overcome by the white and black fruits of his deeds and is born in a good or bad womb; or else he is overcome by the pairs of opposites, and thus he is seen to be subject to the laws of nature.

यच्चेकस्य विरुद्धधर्मसर्गविरोधादृतमुगन्यः स्वादिति मन्यध्वे तद्यस्य चतभुक् संसारो यो द्वन्दैरभिभूयते द्रुतिं तावद् गच्छोतेत्युत्तरमाह प्रजापतिः “प्रकृति । उपाख्यानं” इति । योऽयं विरामितारतिर्यादि परिभ्रमतीहात्मनोऽनेकः । वि मित्यैदू-

And that which you think is free from the opposite qualities, on account of the opposition of the twofold creation, that is his mundane state, in which he is overcome by the pairs of opposites and swiftly goes on; to this the Prajāpati replies, 'Nature, an illustrative tale.' He who is manifold and moves about here, above, below, and across; he is not perceived as separate from the elements, on account of his being overcome by the pairs of opposites; he is called the Bhūtātman.

लादिकष्णादात्मनोडपरोडन्योर्द्धकोऽसौ भूतात्मा भूताभेदेनोपलभ्यमान इत्यर्थः । कोडयं भूतात्मेति तचाह तस्योपव्याख्यानं, तस्य भूतात्मनः स्पष्टव्याख्यानं प्रपञ्चनं, प्रपञ्चतेति श्रेष्ठः । “पञ्चतन्मात्राच । भूतात्मेत्युक्तं” इति । शब्दस्पर्शरूप-

The Bhūtātman is another and different from the Supreme Self, on account of his being overcome by the white and black (qualities); he is perceived as not different from the elements; this is the meaning. 'Who is this Bhūtātman?' To this he explains the nature of that; a clear explanation of that Bhūtātman, an expansion, it is expanded, it is the best. 'It is called the Bhūtātman, consisting of the five Tanmātrās.' Sound, touch, form,

रसगन्धाः सत्त्वाः पञ्चतन्मात्राख्याः श्याच्छताख्याद्विराट्प्रविल-तादात्मनः शकाघात् कमेए जाता भूतग्रामदेनापञ्चीकृतपञ्च-महाभूतग्रामदेनोच्यते वेदान्तेषु । स्रधानन्तरमेतान्तेव परस्परानु-प्रवेशेन पञ्चीकतानि गुङ्गुपविभावेन परिणस्य स्थितानि पञ्चमहाभूतानि भूतग्रामदेनोच्यन्त इत्यर्थः । श्रथैव मति तेषा-मुभयविधभूतानां यत् समुदयं यः परिपामविश्रेष-

are the Tanmātrās, called the five subtle elements; they are merged in the Virāj, called the subtle; from their being thrown together, the elements, not yet divided into five, were produced; they are called the 'group of elements' in the Vedānta. Afterwards, these, by entering into one another, were divided into five, and, by the power of the three Gunas, they were transformed and are now existing; they are called the 'group of the five great elements.' Now, the sum total of these two kinds of elements is called the 'Samudāya' (aggregate); it is the most excellent, the most subtle, and the most wonderful.

तच्चरौरमित्युक्त वेदान्तेष्विति योऽव्यम् । प्राणेनिद्रियाणां करणसहितस्नाभूतथसुदायो विङ्क्षरौरं, पञ्चीकतपञ्चमहा-भूतसुदायः शरीरेति मिति विभागः । एवं भूत-

This is called the 'subtle body' in the Vedānta. The aggregate of the Prāṇa, the organs, and the elements, together with the instruments, is called the 'subtle body'; the aggregate of the five great elements, divided into five, is called the 'gross body'; thus is the division. Thus the elements,

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पर्याख्यानम्। पञ्चतन्मात्राणां भूतशब्देनोच्यते ग्रथ पश्चमहाभूतानि भूतशब्देनोच्यन्तेऽथ तेषां यत् समुदयं तत् शरीरमित्युक्तमय यो हि खलु वाव शरीर इत्युक्तं म भूतात्मयुक्तम्। ग्राथामृतोदस्यात्मा(१) विन्दुरिव

शब्दार्थे सकार्थमुकाSडत्प्रशब्दार्यमाचक्षते। प्राथैवं सम्पन्ने शरीरद्वयात्मना भूतजातेऽपि शङ्करौरे यो हि खलु वाव य एव हि स्कुटं खलु निश्रये वावाडहं ममेति रचिरेन व्यवहरतेSन्तु पूर्वं स भूतात्मयुक्तं वेदान्तेष्वित्यर्थः। तथाच वेदान्ता: [‘तस्मादा एतस्मादात्मन ग्राकाश: समुदूत:,]

दत्यादिना सृष्टिसूक्ता ['तत् सृष्ट्वा तदेवानुप्राविशत् तदनुप्रविश्य सच्च त्यच्चाभवत्'] (तैत्ति. उ० ) दत्यादिका:। तथा 'तत्तेजोडसृजत' दत्यादिना भूतसृष्टिरुच्यते प्रक्रम्य ['सेयं दैवतेहच हन्ताहमिमामृक्शिषो देवता ग्रानेज्जोवेनात्मनानुप्रविश्य नामरुपे व्याकरवाणि तासां चित्तं चित्तमेकैकां करवाणि'] (छान्दो. उ० प्र० ६) दति, तथा

['ग्रात्मा वा ददमेक एवाग्र ग्रासीत् तन्नान्यत् मिषन्नैचत लोकानु सृष्टा इति य दमांल्लोकानसृजत'] हलत्युपक्रम्य ग्रेषे ['स एष सोम विदार्येतया द्वारा प्रापच्यत'] (ऐ० उ० ) दति। एवं तच तत् ['स एष हृद प्रविष्ट ग्रानखाग्रेभ्यः] दत्यादि श्रुतय: सन्ति ग्रातग्रा:, द्रहापि पुरस्मादेतदुक्तं 'प्रजापतिरवा एकोऽग्रेSदति-

(१) वार्कादिसुरिव इति मु० सो० पु० पा० ।

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[ इथ: प्रपाठक: ] दौपिकार्साचिता ।

पुष्करा इति स वा एषोऽभिभूतः प्राकृतैर्गुणैरिति । अथोऽभिभूतत्वात् समूढत्वं प्रयातः समूढत्वादात्मस्थं प्रभुं भगवन्तं कारयितारं नापश्ययज्ज्ञौधैरहंमानः

छत्' इत्यारभ्य 'स वायुरिवात्मानं कलाभ्यन्तरं प्राविश्रत्' इति । एतदेव पुनः स्पष्टौकरिच्यते । तथाच चिदात्मैव भूतसूक्ष्मात्मधु-प्रविष्टो भूताभेदेन गुह्यमाण उपाधिप्रधानलाङ्गूतात्मेति चिदा-त्मनो भेदेन व्यपदिश्यते 'चिदात्मा चोपाधिभिो विभिन्न वेदान्तेष्वात्मा ब्रह्मा चिन्मात्र प्रज्ञानघन दत्यादिशब्दैरैतात्मनो भेदेन व्यपदिश्यते तदेवमस्यैवात्मन् शौपाधिको भेद इति संहार्यसंहारिभेदव्यवचारोऽनाद्यविद्यानिबन्धन उपपद्यत इति प्रक-रणार्थः । इदानीं चिदात्मन एव भूतात्मलं चिदात्मसभावानुप-मर्दनेति ऋत्पादयति 'अथ्यामतोऽस्यात्मा । गुणैरिति' इति । अथैवमणस्य भूतात्मनोड्यमृतो ह्विकारः कूटस्थ आत्मा खरूपं पुष्करैर पद्मपचर्डब्बनुविच नौरबिन्दुरिव तत्संस्कृषरहितोडपि स वै एष आत्मा प्राकृतैर्गुणैः प्रकृतिविकारैः सामान्यममाया-विकाररूपदेहेहृदयलचणैरभिमानगऱ्होतरिभूवत् स्तर क्षोभभाव-भास दत्यर्थः । यत एवं 'अथोऽभि । परिभ्रमति' इति ।

अथोऽभ्रत: कारणात् शुनिः क्लान्दसः, तदेवाचाभिभूतत्वात् प्राकृतैर्गुणैरेकोभूतत्वात् समूढलमत्यन्ताविवेकितं प्रच्युतः प्राण-वान्, तचेदं लिङ्गसुच्यते समूढलादेव हेतोरभंगवतन्न नापश्यदिति

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कलुषौकतस्वास्थिरस्वच्छसो लुप्यमानः ससृप्टो व्यग्र स्वाभिमानिलं प्रयाता इवांहं मो समेटमिलोवं मन्थमानो निष्भात्यातमनात्मानं जालेनैव खचरः ऋत-

सन्धः न पश्चात्तौत्येतत्। स्वतःसिद्धाभ्युपगानेमर्यादिग्रन्थिषम्न्ततथोपप्लवितस्सिदात्मा भगवान् तं न पश्चातौति समूढवम्स्वावगम्यत रत्यर्थः। तस्य दूरस्थाददर्शनं नास्ति समूढत्वादिति ग्रन्थकारयोत्मस्मिति। खातमति सङ्कीर्णग्रन्थितमिलर्यः। कथमयं खात्मख्य रत्यत श्राह प्रर्शुमिति, प्रक-

र्षेण भवत्यस्मादिति प्रभृद्येतात्मन् उपादानमधिष्ठानडेतर्थः। व्रतएव कारणितारं नियन्तारं, कारणाधीनं हि कार्यर्मिति न्यायात्, कारणालादेव नियन्तेत्यर्थः। तथाच श्रुत्यन्तरं ['एष ह्येव साधु कर्म कारयति तं यमेभ्यो लोकेभ्य उन्निनौषत एष एवासाधु कर्म कारयति तं यमधो निनौषते'] (कौषी · म्र · ऋ) इति। किश्च गुणौधे: प्राकृतिकर्दै हैन्द्रियविषय-

सचएपद्व्यमान रत्सातस्यास्यमानः कलुषौकतस्य नानावासनाकषायरच्तखेत्यर्थः, व्रतएव वाचनाभिः प्रेयेमाषातयार्डख्वरः कथञ्चिद्धृत्पाद्यमानेडपि विवेकविज्ञाने क्षीर्येध्दीनः व्रतस्यस्वय्ः प्रृभाविष्यैकप्रत्तक्तिनिष्ठारहित रत्यर्थः। किच्च खुषममानस्वास्यच्यवग्रादिवेकज्ञानधर्मर्मस्स्थयैरध्युष्यमानोडत एव ससृद्दोडप्रार्डेगक्य सम्या-

खेडपि स्रुहावान् व्रत एव व्यग्रो द्रोनः सुखभोगचएमलभमान-

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स्थानुपलैरभिभूयमानः सदसद्योनिमापद्यत इत्यवाग्ज्योती वा यातिरहैनैरभिभूयमानः परिभ्रमति ।

Overpowered by the elements of space, it (the Jiva) is born in a good or bad womb; similarly, overpowered by the rays of light (of the sun &c.), it (the Jiva) wanders about.

कतम एष इति तान् होवाचेति ॥ २ ॥

The text 'What is this?' &c., he (the teacher) said to them.

अथान्यच्चाप्युक्तं यः कर्ता सोऽयं वै भूतात्मा करणैः

And another thing is said, He who is the doer, he is verily this elemental soul with the organs,

स्वेति यावत् । सर्वस्यापि विशेषजातस्य मूलमिदमुच्यते । अभिमानिलं प्रयाति द्रति । द्रति शब्दो द्रत्यर्थे । कर्मभिद्ये-

The meaning is 'one's own'. For everything of a particular kind this (viz. the elemental soul) is declared to be the origin. 'Abhimānilam prayāti'—the word 'dṛti' means 'to tear or rend asunder'; it is used in the sense of 'to rend' or 'to destroy'.

तदाहुः "अभिमिति । स र्हि मनुष्यः कर्ता भोक्ता, स उ द्रति श्रुतेः; उभयेऽप्यर्थे, श्रौतिपराधिकृतो मोदूषो मम इदं ममेदं-

Hence they say 'abhi-miti' (destruction). For he (the Jiva), as a man, is the doer and the enjoyer; and he is 'dṛti' (destroyed) according to the Śruti. In both senses, according to the Śruti and according to reasoning, the ignorant man (modūṣa) (thinks) 'this is mine', 'this is mine',

मौनो वा, इददमिति देहवाग्भिः परिकल्प्य तत्त्व ममेति ग्रोभना-

or (he becomes) silent, thinking 'this is mine' with (the help of) body and speech; and fancies 'this (universe) is the reality', 'it is mine'.

व्यासपुरःखरमात्मौौयत्याभिमन्यते ऽथादग्रोभनाध्यासान् ममेति

He (the ignorant man) thinks 'the gross body is mine', and then (he thinks) 'the subtle body is mine' by superimposing (the notion of 'I' and 'mine' on them).

च, एवं मन्यमानोऽभिमन्यमान आत्मना खनेनैवात्मानं निबध्नाति । वन्धनमाचे दृष्टान्तमाह जालेनैव खचर द्रति । पचौवेत्यर्थः ।

And thus thinking and fancies with the elemental soul, he binds the (real) soul. As an illustration of the bondage, he (the text) says 'just as a bird (is caught) in a net'. The meaning is 'he cooks (i.e., destroys him)'.

अथवा खचरः कोशकारो वृचकोटराकाग्रे चरणात् । स यथात्मनैव कोशं कृत्वा तेनात्मानं निबध्नाति तदित्यर्थः ।

Or, the bird (i.e., the spider) is the (maker of the) case or cocoon; it moves about on the tip of a branch of a fig-tree. As it makes a case (cocoon) for itself and binds itself with it, so (does the Jiva bind itself).

एवं कुर्वन् क्रतेशि कर्मणः शुभाभीभिलचेष्टानु प्रवृत्तौ विध्छेदः सुखदुःखैरभिभूयमानः परवशौक्रियमाणः पुनः सदसद्यो-

Thus doing, in the case of a Kratu (a sacrifice) or of any other work, through the desire for good, at the time of its performance, he (the Jiva) is cut off (from the fruit, if he is) overpowered by pleasures and pains, and being made dependent on another (viz. God), he is again born in a good or bad womb.

निमापद्यता इत्यादि व्याख्यातम् । पुनरप्यस्य विशेषतो ज्ञासया

The rest is explained (in the previous passage) beginning with 'niryāpadhyatā' &c. Again, for this (Jiva), through the knowledge (of the reality) in particular,

पृथक्कृत्य "कतम एष इति" द्रति । उत्तरसूत्र्यापवति "तान् होवाचेति" द्रति ॥ २ ॥

the text separates (the Jiva from its adjuncts), beginning with 'what is this?' &c. The next Sūtra explains (the passage) beginning with 'he said to them' &c.

भूतात्मनखिदात्मनस्तु वस्तुतो यद्यभेदस्तर्हि कथं

Now, if in reality there is no distinction between the elemental soul and the intelligent soul, then how (is it possible to predicate anything of the former)?

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कार्यितान्तःपुरुषः । अथ यथामिनाड्यस्पीडो वाभि-

भूतः कर्ताभिर्हन्यमानो नानात्वमुपैत्येवं वाव खल्वसौ

भूतात्मान्तःपुरुषेऽभिभूतो गुणैर्हिन्यमानो नानात्व-

मुपैति । चतुर्जालं चतुर्दशविधं चतुरशीतिधा परि-

भूतात्मनि संसरति तदभिन्नाश्चिदात्मा न संसारी भवेदिति

भूतात्मनि संसारं प्राप्नोति चिदात्मा तु न संसारी भवति ।

पृथगेव दृष्टान्तेन व्यवस्थासुपपादयिष्यत्कतकावात्मानौ परामृ-

अस्याः व्यवस्थायाः समर्थनाय दृष्टान्तमाह

ति "मृथ्यान्यचान्यक्तं । पुरुषः" इति । अथैवमेवान्य-

कतकशब्दादिभिः दृष्टान्तैः चिदात्मनोः भेदं दर्शयति

चापि ग्राखान्तरेऽप्युक्तं किं यः कर्तासिच्छकरौरे मोदयं वै

अन्यत्रापि ग्रन्थान्तरे पुरुषभेदमुक्त्वा तत्स्वरूपमपि उक्तम्

भूतात्मा यस्थ करणैः मन्त्रिधिषत्तामाश्रितैः स्वप्रेरितैः करणैः

यः कश्चित् कर्ता स पुरुषः । यस्य भूतात्मकस्य देहस्य करणानि इन्द्रियाणि मन्त्रिधिषत्ताः मन्त्राः प्राणादयः धिषत्ताः बुद्ध्यादयश्च तैः आश्रितैः सम्बद्धैः करणैः

कारयिता योऽन्तःपुरुषश्चिदात्मेति, एतदन्यचाप्यक्तमित्यर्थः ।

स्वप्रेरितैः स्वस्य वशीकृतैः करणैः यः कारयिता स अन्तःपुरुषः चिदात्मा इत्यभिधीयते ।

अन्तःपुरुषच्याऽऽत्मनः भूतात्मनो नानात्वापत्तिं सदृशान्नमाच्छा-

अन्तःपुरुषस्य चिदात्मनः भूतात्मनः च मध्ये विद्यमानस्य नानात्वस्य प्राप्तिः सदृशान्नमाच्छन्नपुरुषवत्

न्नपुरुषवत् खतो भेदश्रद्धावार्त्त्ये "अथ यथा । उपैति"

अस्य नानात्वस्य दृष्टान्तमाह खतो भेदश्रद्धावार्त्त्य इति । खतः हंसः । तस्मिन् भेदश्रद्धावार्त्त्ये अथ यथा इत्यनेन सम्बध्यते ।

इति । अथेदमुच्यते यथामिना प्रकृत्येनाभिभूतो व्याम्रो-

अथेदानीं पूर्वोक्तं दृष्टान्तं व्याख्यातुमुपक्रमते

डयस्पीडो वा काष्ठादिपुष्टः सन्नतः कर्तृभिरौौद-

व्याख्यातुमारभते

भिःहिन्यमानस्याऽऽमानो नानात्वं विश्रुतिजर्भावेनोपैति नाना-

कर्तृभिः क्रियाशीलैः पौरुषेयैः हिंसादिभिः क्रियाभिः हिंन्यमानस्य मार्यमाणस्य व्याघ्रादेः नानात्वं भेदं विश्रुतिजर्भावेन शब्दवैचित्र्येन

दिक्शब्दा विप्रकृष्टो भवतोत्यर्थः । एवं वाव एवमेवोकदृष्टा-

नाना-दिक्शब्दाः नानादिग्देशसम्बन्धिनः शब्दाः विप्रकृष्टः भवति । एवं वाव एवमेव उक्तदृष्टान्तयुक्त्या

न्नः खलु असौ भूतात्माडनःपुरुषेऽभिभूतो व्याम्रो गुणैर्हे-

असौ भूतात्मा अन्तःपुरुषेण चिदात्मना अभिभूतः सन् व्याघ्रादिवत्

न्द्रियैर्हन्यमानो डवच्छिद्यमानो नानाद्वन्द्वभावमेव

गुणैः सत्त्वादिभिः हन्यमानः इन्द्रियैः हन्यमानः डवच्छिद्यमानः परिच्छिद्यमानः

लभुपैति ततस्तदृशहातभेदेन भिद्यत इत्यर्थः । नानाभावमेव

नानाद्वन्द्वभावमेव लभते ततस्तेन दृष्टान्तेन हेतुना भिद्यते इत्यर्थः

वर्णयति "चतुर्जालं । रूपं" इति । चवारि जालानि परि-

नानाभावमेव इत्यस्य विवरणं चतुर्जालमित्यादिना करोति

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[ षष्ठ: प्रपाठकः ]

दौपिकासहिता ।

यतं भूतग्राममेतदै नानात्वस्य रूपं। तानि ह वा एतानि गुष्षाणि पुरुषेष्वेरितानि चक्रमिव मृत्यवेनेति(९)। अथ यथाड्यस्पिडे हन्यमाने नाधिकरांभभू-

छेदकानि यसिंश्लथ्या। जरायुजाडजस्वेदजोद्भिज्जहपैष्ठतथिर्जांबैरवच्छिन्नामित्यर्थः। चतुर्दंश्रविधं भूरादिचतुर्दग्राभोगस्वानप्रकारमित्यर्थः। पुनर्जरायुजादौ नामवत्तरजातिभेदेन चतु-

रग्रौतिधा तावत्कृतमितिकं वा भेदेन परिषातमुपचितमित्यर्थः। किं तद् भूतग्रामे भूतानां गणोऽधिकमिष्यते तद्गुणं पञ्चमहाभूतसंहननं यदेवंविधमेतदै नानालस्य भेदस्य रूपं स्वरूपमित्यर्थः। उत्कृष्टं चराचरलचणस्य स्वतस्थेनलग्रज्ञां व्यावर्त्तयंश्विदात्मनोडप्यड्यैनं सूचयति “तानि ह वा ० मृत्यवेनेति” इति। तस्मिन् जरायुजादिभेदेन चतुर्विधानि भूरादि-

भेदेन चतुर्दंश्रविधानि च ह वैं एतानि चतुरग्रोत्यादिप्रकाराणि गुष्णान्ते पुनः पुनरावर्त्तन्त इति गुष्णानि पुरुषेषु अन्तःस्थैरितानि मृत्यवेनेति कुषालेनैरितं चक्रमिव भ्रमन्नोति श्रेष्ठः। हेतानिर्भूतात्मकानुगतस्यापि चिदात्मनो भूतात्मकगतावस्थादोष-

संस्यग्रांभावं दृष्टान्तेनोपपादयन् मंशारिलासंसारिलक्यवस्थामाच्च “अथ यथाड्यस्पिडे ० संसिष्ठलादिति” इति। अभिमूयति

(९) मृत्यवेनेति इति सु० सो० पु० पा० ।

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ॐ

मैत्र्युपनिषत् ।

Maitri Upanishad.

[ ३ यः प्रपाठकः ]

[Third Chapter]

यथेेवं नाभिभूयत्यसौ पुरुषोऽभिभूर्यतय्यं भूतात्मोप-

Just as this person is not superior to that, so also the individual soul is not superior to the Supreme Soul,

संस्कृष्ट्यार्द्रिति ॥ ३ ॥

being moistened by contact (with the Supreme).

अ्रथान्यचाप्युक्तं शरौरामदं मैथुनादेवोद्भूतं सन्दृश्यपेतं निरयेडय मूचदारेऽष निष्क्रान्तमस्थिभिरश्रितं मांसेनालिमिं चर्मणावनडं विप्रुङ्चपित्तकफमज्जा-

Another thing is also said: The body, born from sexual union, is seen to be unsteady, liable to fall into hell, emitting urine and excrement, supported by bones, smeared with flesh, covered with skin, like an unmanageable (wild) bull, and full of impurity, phlegm and bile,

प्रभिभूरते न हन्यते दत्यर्थः। न द्वौष्यपकाश्रखभावस्थाम्रेः

It is not killed by the Supreme, for that is its purpose. It is not (even) seen by the two (the sun and the fire) which illuminate all things of bad or good condition,

स्वतोऽवस्थाभेदो वक्तव्यतुल्यस्थूलसूक्ष्मालादिबचणैरडयस्थिराडचाप्यधि-

Its own state is described by words such as gross, subtle, etc., and it is either permanent or impermanent,

परामर्शमनतरेष निषूपणेऽपथमवतरति । एवमेवासौ पुरुष

and it enters upon a bad path, if it is not constantly reflected upon. In the same way, the Supreme Soul

अ्रनन्तरस्यिदात्मा नाभिभूर्यति नाभिभूर्यते भूतात्मगतावस्था-

of the individual soul, which is immediately connected with it, is not superior to it, nor is it superior to the state of the individual soul,

भिरभेदविपर्यांसलचैर्नै संसृष्टते, अ्रचाप्युपाधिपरामर्शमनतरेष

It is not connected with the differences and perversions of the differences of the adjuncts. And if it is not constantly reflected upon as being connected with the adjuncts,

भेदविपर्यायोरनिषूपणात, अ्रथं तु भूतात्माडयःपिण्डाभेदेनाकारवत्तया गृद्यमाणाग्न्याभासवडूतसदातोपसंस्कृष्टलात् तदात्म-

then, because the difference (between the Supreme and the individual soul) is not clearly perceived, the Supreme Soul is apprehended as being the same as the individual soul, like fire reflected in water, being in contact with the adjuncts from the beginning,

भमानितचानुगतल्वादभिभूर्यतेऽभिभूर्यते तदवस्थाभिरवस्थावान्

and being imagined to be the same as the individual soul, it is considered to be inferior, being conditioned by the states (of the individual soul).

भवताव्यर्थः॥ ३ ॥

This is the meaning of the passage.

यस्मादेवं देहाभिमाननिवसनंमात्मनः संशारिलं तस्मा-

Because thus the soul, dwelling in the body, is transmigratory,

द्देशखभावाल्लोचनया देहाभिमानत्यागः कार्योसंसारिलाव्येत

therefore, by perceiving the defects of the body, one should abandon the idea that one is the body, and thus cease to be transmigratory.

इति विवचनं देहस्य बौभत्सागोचरतामाह “अ्रथान्यचाप्युक्तं । तव

The text 'another thing is also said' shows the loathsomeness of the body.

वसुना” इति। प्रथमं मैथुनादेवोद्भूतं शुक्रशोणितबिन्दुरूपं

The text 'Vasuna' means that the body is born from sexual union, being at first in the form of semen and blood,

कमेऽष निरये निरयतुल्ये मातुरुदरे सन्धुपेतमज्नप्रत्यड्ककेग्रे-

and then, being like hell, it dwells in the hell-like womb of the mother, being full of impurity and pain,

नखलोमप्रकारेः परिदूषं, अ्रथ नवमे दशमे वा ततोडप्यधिके

and being defiled by the growth of nails and hair. Then, in the ninth or tenth month, or even later,

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मेदोवसाभिरन्यैश्वामयैर्बैहुभिः परिपूर्णः कोश इव वसुना ॥ ४ ॥

वा माझे शति मूर्च्छादारेष घो निरशेषे निष्कान्तमेवविधमिदं शरीरं प्रतिद्रुमित्यर्थः । भवनद्रुमं पिच्छितं शनैः शनैः श्यामयैषामघैरदरधूलापकारादिभिर्वृक्षैरभिरसज्ज्ञातैः, कोशो भाण्डागारं, वसु धनं, प्रतिद्रुमित्यमिति । विरयकुपेडक्मिन् शरौरे विवेकिनाभिमानो न कार्य इत्यभिप्रायः ॥ ४ ॥

Like a treasury full of wealth, it (the body) is filled with fat, water and various diseases. 4.

ऋथान्यचाप्युक्तं सम्मोहो भयं विषादो निद्रा तन्द्रा प्रमादो जरा शोकः क्षुत् पिपासा कार्पण्यं क्रोधो

एवं शून्यशरीरे वैराग्याय तत्त्वभावसूचका शुष्केडपि शरौरे वैराग्याय तत्त्वभावसन्यकृति "ऋथान्यचाप्युक्तं सम्मोहो . तमसानि" इति । सम्मोहो विपर्ययः । तन्द्रा श्रमालस्यं । प्रमादो द्वष्यकर्तव्येष्ववधानशून्यता । जरा देहधर्मोड्यनित्यताकरणेन जोर्णत्वमित्यभिमानात् तद्धर्मान्तरतुकान्ता । कार्पण्यं रूपादिलं सत्यान् सम्पत्तौ कदर्थंता ।

Also it has been said: Delusion, fear, despondency, sleep, lethargy, heedlessness, old age, sorrow, hunger, thirst, niggardliness, anger

"आत्मानं धर्मेकत्यच पुचदारांश्व पौडयन । देवतातिथ्यांश्च स कदर्थं इति स्वरत:" इति मृतौ कदर्थंलचएषुचन्, स एवं ऋपणः, तस्म भावः कार्पण्यमित्यर्थः । नास्तिक्य श्रासुष्टिके श्रेयसि निरये वा नास्तिक्यौति बुद्धिवैदाघनादरस्य । प्रज्ञानमपेचितार्थासंपूर्तिः । परद्रोषचिद्विष्युलं

"He torments himself, his sons and guests, and the gods, and is not happy.' Thus, at the time of death, he is tormented by these miseries, and is niggardly. The meaning is that niggardliness is the attitude of being miserly. Nastikya is the disbelief in the existence of heaven or hell, and is a sign of ignorance. Prājña is the non-fulfillment of one's desires. Paradroṣa is the tendency to find fault with others.

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नास्तिक्यमज्ञानं मात्सर्य नैष्कारुण्य मूढत्वं निरीन्द्रियत्वं निराकृतितत्वमूढतत्वमसमत्वर्मिति तामसानी । शन्त-

Nāstikyam ajñānam mātsaryaṃ naiṣkāruṇyaṃ mūḍhatvaṃ nirindriyatvaṃ nirākṛtitattvamūḍhatattvamasamatvamiti tāmasāni | Śant-

स्तृष्णा स्रेहो रागो लोभो हिंसा रतिरदृष्टिर्यास्ततत्-

ṣṭṛṣṇā sneho rāgo lobho hiṃsā ratiradṛṣṭiryāstatat-

मौष्यां डकाममस्थिरत्वं चलत्वं व्यग्रत्वं जिगोषाड्यो-

mauṣyāṃ ḍakāmamasthiratvaṃ calatvaṃ vyagratvaṃ jigoṣāḍyo-

मात्सर्यम् । नैष्कारुण्यं नैष्ठुर्यम् । मूढत्वमविवेकित्वं विवेकर-

mātsaryam | Naiṣkāruṇyaṃ naiṣṭhuryam | Mūḍhatvamavivekitvaṃ vivekar-

द्वित्यमिति यावत् । ऋतो न मोह्हेन पौनरुक्त्यम् । निरीन्दलं

dvitīyamiti yāvat | Ṛto na mohhena paunaruktyam | Nirīndalaṃ

अकार्यकरत्वेऽनपचपलम् । निराकृतिलं शनवस्थितस्वभावत्वम् ।

akāryakaratve'napacapalam | Nirākṛtilaṃ śanavasthitasvabhāvatvam |

उदूर्तत्वं साहसेशु निःशङ्कत्वम् । अभयत्वं विषमबुद्धित्वम् ।

Udūrtatvaṃ sāhaseṣu niḥśaṅkatvam | Abhayatvaṃ visamabuddhitvam |

एतानी तामसानी तमोगुणोद्रेकलतांनौत्यर्थः । शन्यात् प्रसि-

Etāni tāmasāni tamoguṇodrekalatānnautyarthaḥ | Śanyāt prasi-

द्वार्थम् । राजसान्याह “श्रान्तस्तृष्णा श्रामोतोति” इति ।

dvārtham | Rājasānyāha “śrāntastṛṣṇā śrāmotīti” iti |

अप्राप्येऽप्यर्थेऽभिलाषोऽनस्तृष्णा । श्रातृष्णेति पाठे श्रतः परं

Aprāpye'pyarthe'bhilāṣo'nastṛṣṇā | Śrātṛṣṇeti pāṭhe śrataḥ paraṃ

राजसान्युच्यन्त इति योज्यम् । स्रेहः पुञ्चदारादिषु ममलाभि-

rājasānyucyanta iti yojyam | Sneho puñcadārādiṣu mamalābhi-

निवेश्रः । रागः तेष्वैष्किरात्मलाभिमानः । लोभो लष्षु

niveśraḥ | Rāgaḥ teṣvaiṣkira'tmalābhimānaḥ | Lobho laṣṣu

विषयेष्वाबुद्धभावः । हिंसा परपीडा । द्विष्टिर्द्रेषः । व्याटतत्लं

viṣayeṣvābuddhabhāvaḥ | Hiṃsā parapīḍā | Dviṣṭirdveṣaḥ | Vyāṭtatalaṃ

व्याटताभिप्रायत्वं गूढाभिसन्धितेत्यर्थः । ईर्ष्यां निरर्थकस्पर्द्धा ।

vyāṭatābhiprayatvaṃ gūḍhābhisandhitetyarthaḥ | īrṣyāṃ nirarthakasparddhā |

काम्यत इति कामः फलं तद्रहितं यथा स्वात तथाडSशिरलं,

kāmyata iti kāmaḥ phalaṃ tadrahitam yathā svāt tathāḍSāśiralaṃ,

चाञ्छख्यं । निरर्थकप्रस्तुतिमच्चमित्यर्थः । यद्दा श्राकाममाकामलं

cāñcchakhyam | Nirarthakaprastutimaccamityarthaḥ | Yaddā śrākāmamākāmalaṃ

ना समन्तात् कामवत्त्वमसम्पूर्णकामलमित्यर्थः, श्रतएवाशिरलमेक-

nā samantāt kāmavattvamasampūrṇakāmalamityarthaḥ, śrataivāśiralameka-

स्मानिष्ये क्षैर्यरहितत्वम् । चलत्वं चलचित्तत्वमगाम्भौर्योमिति

smāniṣye kṣairyarahitatvam | Calatvaṃ calacittatvamagāmbhīryomiti

यावत् । व्यग्रत्वं व्यग्रनिता । धनविद्यादिमिः परान् जेतुमिच्छा

yāvat | Vyagratvaṃ vyagranitā | Dhanavidyādimịḥ parān jetumicchā

जिगोषा । अर्थेषु प्रभूधनेच्छादेरुपार्जनं श्रेन केनचनोपायेन

jigoṣā | Artheṣu prabhūdhanecchāderupārjanaṃ śrena kenacanopāyena

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[ ऋ चः प्रपाठकः ]

दैशिकास्वधिता ।

पाजेनं मिचानुगृह्यां परिग्रहावलम्बोऽनिष्टेष्टिन्द्रियाथेंपु द्विष्टिरिष्टेष्टविभिष्टः शुक्स्वरोङनतर्मास्त्वात राजसान्येतैः परिपूर्षी एतैरभिभूता इत्ययं भूतात्मा तस्मानानारुपाख्याम्रोतौत्याम्रोतौति ॥ ४ ॥

सम्पादनम् । तदर्थे मिचाणामुपकारिष्णामनुग्रह्या दानमानमत्कारैरतनुशरणम् । परिग्रहावलम्बो मत्साहसमोत्यादिः । उत्तरं वाक्यद्वयं स्पष्टार्थम् । अभिष्टजुः प्रीत्यतिश्रध्य । सुक्खरोडव्यक्षरस्तदच्यमिति यावत् । प्रख्यातमो बक्लः ख्यात्यादुद्र्रेनानन्दानपरत्वमित्यर्थः । दत्येवंविधानि राज्ञामनौत्यर्थः । एतैरित्यादिः स्पष्टार्थः । यक्षादेवं तामसैरराजसैष्ठ धर्मैरभिव्याप्तोऽयं भूतात्मा तस्मात् तदाशनावस्थिततथा पुनः पुनरनारुपाख्याम्रोतौति । अभ्यासप्रपाठकस्समास्विद्योतनार्थः ॥ ४ ॥

Having subdued the organs by Pāñena, having divided (them) into those to be loved, hated and indifferently regarded, having resorted to the prohibited and the prescribed sacrifices, and being under the influence of the Rājasī and Sāttvikī (qualities), this Bhūtātmā is filled with various forms and names. Therefore, it is said that it is born again and again.

इति मैत्र्युपनिषदि द्वितीयः प्रपाठकः ॥

इति श्रीरामतीर्थविरचितायां मैत्रेयाख्योपनिषद्दीपिकायां द्वितीयः प्रपाठकः ।

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ते ह खलु वावोङ्करेतसोङ्गतिविसृतात् ग्राभिसमेत्यो- चूभङ्गवनमस्तोङ्कवनानुश्राधि त्वमस्माकं गतिरन्या न

अथ चतुर्थः प्रपाठकः ।

पूर्वस्मिन् प्रपाठके एकशैव चिदात्मनो भूतात्मोपाधिविवे- केन संवारिलं तत्त्वावस्थाभिरवस्थावचं नानालं चेत्येवमा- दिदोषसंवर्गो न खलु खल्वस्तु निर्धर्मको नित्यशुद्ध एवेति प्रतिपादितम् । तदेतदवधार्य भूतात्मभावोपमर्देन शुद्धात्म- स्वभावावसायुपायं जिज्ञासवो वाक्ख्यायिकामुखकुन्तीत्याख्यायिका- सेवानुशरन्तौ श्रुतितर्मीचसाधनं तत्त्वज्ञानमन्वर्हिर्जसाधनो- पेतसुपदेशं प्रवर्त्तते। ज्ञातथे हि विषये निर्धारिते तज्ज्ञानो- पायजिज्ञासावसर इति श्रुतिमभिप्रेत्य तदर्थं गुरुपसत्तिं विद- धाति “ते ह खलु। न विद्यता इति” इति । हशब्दः ऐतिह्यार्थे खलुशब्दो वाक्यालङ्कारार्थे। वावशब्दोऽवधारणार्थे। जिज्ञा- सेतसः पूर्वोक्ता वाक्ख्यायिका च्छषयः। ते ह च विक्षिताः, श्रवधा- रप्याचान्त्यः, किमिदमहुतमिव नित्यशुद्धः सिदात्माडSसप्रत्य- गात्मा सलपि परोच इव शुद्धोऽप्यशुद्ध इव, प्रक्रियोडपि सक्रिय द्वेति विक्षिता एव सन्तः प्रजापतिं, गुरुमित्यध्याहारः, अभि- यसेत्याभिसुखेन सम्यग्विधिपूर्वकमेत्य जचुचक्वन्तः। हे भग- वन् ते तुभ्यं नमो नमनमिदमस्मु लमुद्याधि ग्रनैः श्लचय ग्राश्चाकमस्मानित्यर्थः। ग्रथवाक्यानिति पदमध्येSर्तद्वयम् । ग्रन्यान्

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[ ७ श्रः पप्राठकः ] दोपिकावद्धिता ।

विद्याता इति । ग्रस्य को विधिभूतात्मनो येनेढं द्वितात्मनेव सायujy(8)मुपैति तान् होवाचेतु ॥ ९ ॥

प्रार्थयथास्मिति चेनैव वाच्यमित्यभिप्रेयोचुरस्माकं लब्धच्याभां गतिर्येनतयं स्थानं ग्रस्या लब्धन्या न विद्यतेढख्लासेव पुच्छाम द्वत्यर्थः । यदर्थमुपसंनः तमर्थं पुच्छन्तोत्याह “ग्रस्य को विधिः

ग्रथान्यचाप्युक्तं महानदौषधर्मय इवानिवर्तंकमस्य यत्पुराकृतं समुद्रवेलेव दुर्निवार्येमस्य मृत्यो-

होवाचेत” इति । ग्रस्य प्रत्यचानुभवसिद्धोऽसौ भूतात्मनो भूतसृष्ट्यत्मातमलेनोपगतस्य को विधिर्विधानं कः प्रकारो येन विधिना उपायदूतेनं भूतात्मलं हिता विहाय ग्रात्मन्वातमनि चिदानन्दघनत्स्वरूप एव पूर्णोत्मनि सायोध्यं सायुज्यं

सयुगभावं भूतात्मविलापननोपैति निरस्तोपाधितया ख-खरुपे(डवतिष्ठेत य को विधिः स विधिं नो बूूहीत्युक्तवनन इत्यर्थः ।

सयुगभावं भूतात्मविलापननोपैति निरस्तोपाधितया खरुपे(डवतिष्ठेत य को विधिः स विधिं नो ब्रूहीत्युक्तवनन इत्यर्थः ।

तान् होवाचेत्युक्तार्थः ॥ ९ ॥

एवं पृष्टः प्रजापतिः प्रथमं वैराग्यदादार्याच्च भूतात्मनः खरूपमुपन्यास्यति यचिन्नाशकः संशिद्दात्मा खं रूपं परमं पदं न जानाति तदिदं विचिन्यतां तावदिति । “ग्रथान्यचा । परं पदं” इति ।

ग्रस्य भूतात्मनो यत् पुरा कृतं तद्-

(९) सायोज्यमिति सु० सो० पु० पा० ।

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रागमयं सदसदफलमयैः पापैः पङ्कुरिव वडिशं नस्थस्येव स्वातनव्यं यर्मविषयस्थस्स्थेव बहुभयावस्थं मदिरोन्मत्त इव मोहमदिरोन्मत्तं पाप्मना गृहौत

निवर्तंकमित्यचयः नास्ति निवर्तंकमखेल्यनिवर्तंकम् । पुराकृतं पुष्टापुष्टहरूपं कर्म महानदौःखर्मय इव पुनः पुनर्विच्छेदेन जायमानं यतो भोगेन चोभयात्मकमपि पुनः पुनः पुंसां क्रियमाणालोच्यते, ऋतो बद्धात्मतां गादेत्यवतो निवर्तंकमस्य नास्तीत्यर्थः।

Attachment is the cause of good and evil deeds, like a lotus in muddy water; like a fish in water, it is not free; like one in a dangerous place, it is full of fear; like one drunk with liquor, it is confused by sin.

तथा च श्रुतौ ["स हृदयमत्तं पुनः पुनर्जनयते स हृदमनं धिया धिया जनयते कर्मेभिर्यच्छेतन्न कुर्वीत चौर्यत चौर्येत ह" ] इति [ "भियते हृदयानि" "नान्यः पन्था विद्यतेऽयनाय" ] इति च ।

सत्कर्मे वाडवज्ञानं वा सम्पाद्योत्तरे वयसि कर्मचयं करिश्यामौत्याशा न कार्येत्याह समुद्धरेति ।

And also the Śruti says, 'It produces the heart again and again, it produces the heart with Buddhi, with Karma it is bound, do not do it, it is stolen, it is stolen.' 'The hearts are afraid,' 'There is no other path for going.'

ग्रास्य भूतात्मनो मृत्योरागमन् मरडप्राप्तिः समुद्र इवपंतो वेहेव वेधावनमिव, अनिश्चेतोडपि दुर्निवार्येमस्य मृत्योराग मनमित्यर्थः ।

यावज्जोवति तावत्यपि काले नेक्चया पुरुषार्थस-धनचमित्याह सदसदिति ।

The eater of the elements of being, the attainment of death, like the sea, like the devouring of the gods; even without intention, it is difficult to resist, this is the meaning of the attachment to death.

ततस्तकर्मेपादर्गिताने कसुखदुःख-भोगवासनागमैः पापैरेवं निगडितं सत् पङ्कुरिव गमने सत्या-धनप्रणत्तावचमित्यर्थः ।

तत् हेतुमाद, यतो वन्यनखस्थ वध्य-तेऽक्षिन्तिति वन्यनं वन्यनागारं तत्स्थखेवार्वातनव्यमस्य भवत्यतः

Therefore, by the actions of the feet, it is bound by the impressions of pleasure and pain, like a lotus in the mud, it is difficult to move, this is the meaning of the attainment of wealth.

पङ्कुरिवाकिचिल्करं भतात्मकरुपमित्यर्थः । भतोञ्च विश्रामो

Like a lotus in the mud, it is the form of the being, this is the meaning. And it is the rest of the being.

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इव भ्राम्यमाणं महोरगदष्ट इव विषाददष्टं महास्नकारामिव रागान्धमिन्द्रजालमिव मायामयं स्वप्न इव मिथ्यादर्शनं कदलीगर्भ इवासारं नट इव स्वांगवेषं चिचाभिक्तिरिव मिथ्यामनोरममित्यथोक्तम् ।

Like a person wandering (in a forest), like one bitten by a great serpent, like one bitten by a poisonous insect, like a person blinded by passion in a conjurer's show, like a magical illusion, like a dream, like a false perception, like the inside of a plantain tree, like an actor in various disguises, like a picture painted on a wall, so is this manifold world, thus it is said.

न कार्य रत्यर्थः । दतोऽपि न त्रिवशः कार्यः, यतो यमस्य दृश्यतिहर्विषये गोचरेऽवस्थितस्य यथा बजरविधं भयं तथा बजरभयाविष्टा न्रवस्था यस्य तत्तथोक्तं सर्वेऽपि प्राणितभयमित्यर्थः । भूतमग्नौ गतमभिमन्थ्यमानस्य विवेकिनोऽपि दुःखेभ दत्याच्छ मदिरेति । मोहोऽपिविवेकः स्वस्थता, पाप्मना पाप-

There is no purpose in attachment. One should not be controlled by desire, for just as a person standing within the range of Yama's messengers is filled with various fears, so too is one who is in a state of fear, thus it is said. All beings are subject to fear, hence it is said. Even a wise person, when thrown into a fire, suffers pain. Delusion is also a kind of ignorance, while being free from it is a state of well-being. By sin, one is bound to sin,

ग्रहेऽपि मृहीत दव भ्राम्यमाणं सदैवावग्र इत्यर्थः । यद्वा ग्रहगृहीत दव पाप्मना पापेन भ्राम्यमाणमिति योजना । विषददष्टं वासनारूपेण विषैराविष्टमित्यर्थः । महान्तकारो यस्संसृत् मदान्धकारं निग्रोथं तदद्रागो विषयासक्तिः सोऽन्थकार इव हिताहितप्राप्तिपरिहारोपायावरणं तेनास्म-

or even if seized by a planet, one wanders in a state of constant turmoil, thus it is said. Alternatively, one is seized by sin and wanders in a state of turmoil. Like one bitten by a poisonous insect, one is filled with desires and is bound to them, thus it is said. The great darkness of ignorance is like a dense forest, and the attachment to objects is like a path that obstructs the means to attain what is beneficial and avoid what is harmful, hence it is said.

माच्चतमित्यर्थः । ददानौमस्मिन् सत्बुद्धिरपि न कार्येत्याह दन्द्रजालमिवेति । मायाविनिर्मितहश्यादिवद् दृश्यनष्टस्वरूप-मायामयमित्यर्थः । तत्त्वज्ञानबाधलादपि नास्मिन् सत्त्ववर्धेयमित्याह खप्र दवेति । मिथ्यादर्शनेन बाधदर्शनमित्यर्थः । विमतं बाध्यज्ञानप्रतिभासं कादाचित्कलात् खप्रदृष्टवदित्यनु-

Even a wise person should not be attached to this world, for it is like a conjurer's illusion. Just as a magician creates a false appearance, so too is this world, thus it is said. Even if contradicted by knowledge of reality, one should not be attached to this world, for it is like a dream, thus it is said. The perception of this world is false, like a reflection in a mirror, and is occasional, like a dream, hence it is not real.

मानसुक्तं भवति । कदलीगर्भसदृत्तःप्रभाका तदिदमसारं मानसमुक्तं भवति ।

The mind is freed from attachment. Just as the inside of a plantain tree is without substance, so too is this world, hence the mind is freed.

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शब्दस्पर्शादयो ह्यर्था अन्येऽनर्था इवावस्थिताः । येषां सक्तस्तु भूतात्मा न स्मरेत परं पदम् ॥ २ ॥

Objects of sense such as sound and touch, though real, appear as unreal; he whose mind is attached to them, forgets the Supreme Seat.

ब्रह्मोपघातमथसस्सहमानमित्यर्थः । प्रतिचछायापरिणामाद्यवस्थाविश्वास-मित्यादि नट दर्शयति । यद्वा नानाजात्यभियज्ञक्रममभाध्य-नेकाकारपरिणाह्रनट इव दुर्लेच्यमित्यर्थः । भस्मिन् सौकुमार्य-मौन्दर्यादिवृद्धिरपि न कार्येत्यादि चिकित्सेति । मांषग्रोषितादिभि-बांभवस्थितवान् मनोरममित्यर्थः । तदुक्तं मतुना (ग्रं० ६ । ७७-७८) ।

"ग्रक्षयूपं वायुरद्रं मांषग्रोषितलेपनम् । चर्मावनद्धं दुर्गान्ति पूरं मूत्रपुरोषयोः ॥ जरारोगोकसमाविष्टं रोगायतनमातुरम् । रजःखलमसन्निच्छं भूतावासमिमं त्यजेत्" ॥ इति ।

The word 'Brahmopaghāta' means 'destruction of Brahma' or 'Brahman'. The text describes the world as a stage where various objects appear and disappear, like a actor playing different roles. It warns against attachment to these objects and advises one to cultivate dispassion towards them. The text also quotes a passage from another scripture, describing the human body as a vessel filled with impurities and advising one to renounce attachment to it.

दत्यथ एवमुक्तोऽर्थे, उक्तं श्लोकरूपं वचनमिति श्रेषः । शब्दस्पर्शादयो हि विषयाः अन्येऽर्थाः अपि मर्त्येः मरणाधर्मिणः । भूतात्मन्यर्था इव सृष्टौौया इवाऽऽडस्थिताः । अश्रद्द्धता न लेते सृष्टौौया इति योजना । तत्र दत्यत ग्राह, भूतात्मा येषां सक्तो चेष्टाशक्तस्तु परमं पदं वैष्णवं धाम न स्मरेत नानुसन्धौतेत्यर्थः । एवंविधं भूतात्मनः खरूपं ब्रह्मादिस्थावरान्तं समाखोच्य तस्मिन्नभिमानख्याजः श्रेयोऽर्थिनेत्यभिप्रायः ॥ २ ॥

The word 'Datyatha' means 'thus' or 'in this way'. The text explains that the objects of sense, though real, are impermanent and subject to destruction. They appear to be real to the individual self (Bhūtātman), but are not truly real. One who is attached to these objects forgets the Supreme Seat, which is the abode of Vishnu. The text concludes by stating that the individual self is characterized by its identification with the body and other objects, and that one who seeks prosperity should renounce this identification.

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श्रयं वाव खल्वस्य प्रतिविधिभूतात्मनो यदिदेविष्ट्याधिगमः स्वधर्मस्यानुचरखं स्वाश्रमेषेवानुक्रमखां स्वधर्मस्य वा एतद्रतं स्तम्बशाखेवापरार्धयनेऽद्धेभा-

तदेवं वैराग्याय भूतात्मनः स्खलदपसुपवर्खेदानौमच्य त्यागोपायं प्रशस्तमुपादिशति "श्रयं । निवर्तते द्रति" द्रति । श्रख भूतात्मनोडयं वाव श्राश्रमेव खलु प्रतिविधिः प्रतिविधानं प्रतिक्रिया भूतात्मलप्रहाणोपायः। कोऽयं यद्रू योऽयं। वेदविद्याधिगमः, वेदद्वारा विद्याया आत्मतत्त्वविषयाया श्राधिगमः

सम्यक्प्राप्तिरित्यर्थः । कथं विद्याधिगमो वेदादित्यपेक्षायां विविदिषन्ति यज्ञेत्यादिश्रुत्यन्तरविनियोगानुरोधेन स्वाश्रमविहितधर्मानुष्ठानप्रभावाद्वात्मज्ञानप्रद्वारं विद्धि विना न ज्ञानाधिगम दत्यभिप्रायेऽदै वचिरज्ञानं कर्मापि विदधाति स्वधर्मस्थेयादिना । खो धर्मः स्वधर्मः श्रावश्यकं कर्मे तस्यानुचरखमेवानुष्ठानं, एतदेव सक्ष्यति स्वाश्रमेवेति । यस्य वर्षस्य यावन्त श्राश्रमाविहितास्त्रेश्वाश्रमेषेव विहितानां कर्मणां तेन तेन वर्षेणानुक्रमखमेवानुष्ठानमिति यदेतदै प्रशस्तं स्वधर्मस्य व्रतं निष्ठा, श्रप्रणराधि काम्यादीनि कर्माणि स्वधर्माखेव दृपप्रख्नाकेव दृढानौत्तर्यः । एतदुक्तं भवति येन यच्छकक्यं

कर्तुं तत्तथ्य तस्मै साधनं किन्तु यस्य वर्षस्य यविचाश्रमे यो धर्मों विचितः स तस्य हितसाधनं तेन मोडुष्ठेयः; काम्यादि-

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॥ ॐ मैत्र्युपनिषत् । [ ७ प्रथः प्रपाठकः ]

Om. Maitri Upanishad. [Seventh First Lesson]

भवत्यन्यथाडनित्येषु स्वधर्मोऽभिहितो यो वेदेषु न स्वधर्मोऽतिक्रमेपाॅश्रमौ भवत्याश्रमेषुवानवस्थाप्रमौ ॥

One who is devoted to the Vedas and does not transgress the duties prescribed for one's own order and stage of life, attains the state of being in the Ashramas.

तं मुसुचुणा हेयमिति । श्रननोक्तप्रकारस्सधर्मानुष्ठानेन कृत्स्नभाक्, संसारमण्डलादुपरि यदसंभारी ब्रह्म तदूर्ध्वमुच्यते ।

The seeker of liberation should abandon it. By following the prescribed duties as stated, one becomes complete and is liberated beyond the cycle of Samsara, attaining Brahman.

'कृत्स्नंमूलो श्रवणग्राह एषोऽख्यात्‌य: सनातनः । तदेव शास्त्रं तदेवाहुस्तदेवामृतमुच्यते ॥

The root of the complete (liberation) is the knowledge received through hearing, this is the eternal tradition. That is the scripture, that is what is called the teaching, that is declared to be the nectar.

तत्सर्वशोकाः श्रिताः सवै तदु नात्येति कञ्चन' ॥ (काठको. ६) इति श्रुत्यन्तरात् । तदूर्ध्वं ब्रह्म भजत दत्यूद्‌ई-

All sorrows are dependent on that, and none surpass it. As stated in another Shruti (Katha Upanishad 6), one should worship the Supreme Brahman.

भाक् ब्रह्मज्ञानी भवतोत्यर्थः । श्रनन्या स्वधर्मानतिक्रमे कास्यकर्मनिष्ठायां वाडनित्याधो नरकादिदस्थानमर्‌वाचीनाने-

One who is a knower of Brahman becomes that. The meaning is that by not deviating from one's own duty and being steadfast in the prescribed actions, one avoids the lower states such as hell.

कानित्यपुरुषार्था व भजेत्यर्थः; संसारमण्डलान्न यावर्तेत्यभिप्रायः । उपसंहरति एष स्वधर्मो यो वेदेष्वभिहितो . वर्णाश्रमनिबन्धनो न काम्यादि स्वधर्म इत्पर्थः । यद्यापि काम्याद्यपि

One should worship the eternal Purusha, the meaning is that one does not return from the cycle of Samsara. This duty is prescribed in the Vedas, related to the Varna and Ashrama system, not the optional or desired actions.

कर्म कामिनः स्वाभिलषितसाधनलात् खो धर्मों भवति तथापि न तत् स्वरूपाविभावहेतुरिति न मुख्यं तस्य स्वध-मंलम् । स्ववर्णाश्रममाचारकस्सु धर्मः स्वितस्तदूद्‌ध्यादिपरंपरया

For one desiring results, the desired action becomes a means to achieve the desired goal, but it is not the primary cause for the manifestation of one's true nature. The main duty is to follow the customs and practices of one's own Varna and Ashrama.

स्वरूपाविभावहेतुरिति मुख्य दति भावः । उत्कसेवार्थं यतिरेकसुखेन त्रढयति, न स्वधर्मोऽतिक्रमेपाॅश्रमौ भवति । केवलं

The primary cause for the manifestation of one's true nature is the main duty. One who is devoted to the higher service becomes firm with great happiness and does not transgress the duties of one's own Ashrama.

तत्तदाश्रमलिङ्गधारणामाचाराश्रमौ न भवति, तस्य स्वरुप-पटपुरुषार्थलात् पुरुषार्थहेतुलाच्चेति भावः । ननु किंमि-

One who merely wears the external symbols of an Ashrama but does not follow its practices does not truly belong to that Ashrama. The meaning is that one's true nature is related to the attainment of the Supreme Purusha and is the cause of achieving the human goal.

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वेत्युच्यता इत्येतदयुक्तं नातपस्कस्यात्मज्ञानेऽधिगमः ।

It is said that this (viz. the Brāhma Vidyā) is not proper for one who is not devoted to austerities; (for) Self-knowledge is not attained (by him).

कर्मेसिडिवेत्येवं ध्याह ।

It is said that this (viz. the Brāhma Vidyā) is (only) for one who has attained success in Karma (i.e. the Agnihotra etc.).

तत्रैवं श्रुतमधर्मैष्वर्यतिचयः क्रियते तपसैव ब्रह्माविद्योदयसम्भवात् ।

तत्र तपस्येव ब्रह्मविद्योदयः संभवतीति श्रुतिरेवं वदति ।

Thus it is heard (in the Śruti): 'Through Adharma (i.e. unrighteousness) only is wealth and power acquired; (but) the rise of the Brāhma Vidyā is possible only through Tapas (i.e. austerities)'.

"तपसा विन्दते" महदिति वचनादिति चेत्, मध्यं, तदृषा-

"तपसा विन्दते महत्" इत्यादिश्रुतेः तपस्येव ब्रह्मप्राप्तिसाधनत्वं बोध्यते ।

If (you say) it is the middle (i.e. the mean between the extremes of wealth and penury) (that is attained through Tapas), from the Śruti, 'Through Tapas is attained the great', etc.

श्रमधर्मैरिरोधे'व साधनं न तद्रुतद्रुमपौत्याग्रहेण श्रामे-

तपसा श्रमधर्मयोर्विरोधो नास्ति; तस्मात्तयोः साधनत्वं युक्तम् । न च 'असत्योत्यादि द्रुमः' इत्यादिश्रुत्या श्रमस्य साधनत्वं निषिद्ध्यते ।

If (you say that Tapas and) Srama (i.e. toil) and Dharma (i.e. righteousness) are not contradictory (and both are) means (to the attainment of the Brāhma Vidyā); (but this is not so), for (the Śruti) prohibits (us) from embracing the tree (i.e. the Asatya etc.) quickly.

वेऽति । श्राश्रमेयनवस्य एवानाश्रमस्थ एव तपस्की वा धार्मिको

ननु आश्रमेषु वर्तमानस्यैवानुष्ठानं युक्तमिति नियमो नास्ति; तथा च श्रुतिः - 'नाश्रमस्थो विरतो वा' इति ।

If (you say that) it (viz. the Brāhma Vidyā) is (attained) by one who is devoted to the Āśramas (i.e. the four orders of life); (or) by one who is not (so devoted); or by one who is devoted to Tapas (alone); or by one who is righteous (alone).

वेत्याध्युच्यते यत् तदेतदयुक्तमिति योजना । ननु तर्हि

एतत्सर्वं युक्तं नास्तीति योजना । यद्येवं तर्हि ।

The construction (of the passage is as follows): Whatever is said (above viz.) that this is not proper.

तच तचात्मज्ञानसाधनेपु 'तपसा ब्रह्म विजिज्ञासस्व' इत्यादि

तत्तत्साधनेषु ।

Then (i.e. if it be so) in the case of those very means (mentioned above) to the knowledge of the Self, (we find) the Śruti (saying), 'Through Tapas seek to know the Brahman', etc.

तपोविधानमनर्थकं, श्रधर्मात्तुच्छानादेवात्मज्ञानसिद्धेरित्याग्रहा-

एतादृशेषु साधनेषु तपसः विधानमनर्थकं स्यात्; यतः श्रद्धया आत्मज्ञानसिद्धेः ।

The injunction (laid down in the Śruti) regarding Tapas (in the passage, 'Through Tapas seek to know the Brahman') is meaningless; for the knowledge of the Self is attained through Adharma (i.e. faith) alone.

माद् नातपस्कखो भवति । अतपस्कस्य वैधकायप्रोक्षणादितस्या-

ननु नातपस्कस्य ब्रह्मप्राप्तिरिति नियमो नास्ति; यतः प्रोक्षणादिना देहशुद्धिः क्रियते ।

Therefore it (viz. the Brāhma Vidyā) is not (attained) by one who is not devoted to Tapas. (If you say) it is not so; for (the Śruti) enjoins the purification of the body through sprinkling (of water), etc.

तज्ञान नाधिगमो नाधिगमनं श्रात्मज्ञानं न प्राप्तौत्तर्यर्थः ।

एवं देहशुद्धौ सत्यां न ज्ञानस्याभावः; ज्ञानाच्च न परमात्मप्राप्तिः ।

There is no attainment (of the Brāhma Vidyā by one who is not devoted to Tapas); nor is there the attainment of the knowledge of the Self; nor is there the attainment of the supreme (i.e. the Brahman).

न केवलमेतावत् किन्तु कर्मेसिद्धिवा कर्मफलाभो वा तस्य

एतावता न केवलं ज्ञानस्याभावः, अपि तु ।

Not only this much (viz. that there is no knowledge of the Self), but also there is no success in Karma (i.e. the Agnihotra, etc.), or there is no attainment of the fruit of Karma.

न स्वादित्वर्यः । श्रकस्मादर्थे समतिमिव शोकसुदाहरति, एवं

कर्मफलाभावाच्च तस्य न स्वादित्वं भवति; यथा हेतोरभावे कार्यस्याभावः ।

Nor is there the taste (i.e. the inclination) (for the Brāhma Vidyā). (The Śruti) illustrates (this) by the example of the Śoka (i.e. grief) (which arises) as it were from a causeless (cause); thus

ज्ञाहेति । तपसा श्रधर्माचररेण तद्विरोधिवैषयावदिनिष्का-

एवंविधस्य पुरुषस्य ज्ञानं न जायते ।

There is no knowledge (of the Self in the case of one who is not devoted to Tapas).

मन्तविप्रेषाचारएण च सत्वं सत्वगुणप्रधानं चित्तं प्राप्यते;

तपसा विप्रेषाचारेण च सत्त्वगुणप्रधानं चित्तं प्राप्यते ।

Through Tapas (i.e. austerities) and through the observance of the conduct of the Brāhmaṇas (i.e. the twice-born) the Sattva (i.e. the mind) is attained; (i.e.) the mind becomes predominant in the Sattva Guna.

विशदैरैसच्चता लभ्यत इत्यर्थः । तस्मात् सत्वान्नानः सम्राप्यते,

एवं सति विशदैश्वर्ययुक्ता सच्चता लभ्यते । एवं सति सत्त्वान्नानः समाधिर्भवति ।

The pure (i.e. Sattvika) existence is attained; that is the meaning. Therefore through the Sattva (i.e. the mind) the Nāman (i.e. the Supreme Being) is attained.

मनुतेऽनेनेति मनो विवेकविज्ञानं, तस्मान्मनसो मनन-

मननात्संप्रज्ञातसमाधिः ।

The Manas (i.e. the mind) is the Viveka-vijñāna (i.e. the discriminative knowledge); through that Manas (i.e. through the discriminative knowledge) the Manana (i.e. the contemplation) (is attained).

दातमा पूर्ष तच परं ब्रह्म हि निश्रितं प्राप्यते । श्रात्मतच्-

मननाद्दातृभूत आत्मा प्राप्यते; स च परं ब्रह्मैव ।

Through the Dātā (i.e. the giver, viz. the Ātman) and the Tattva (i.e. the true nature, viz. the Brahman) the Param (i.e. the Supreme) Brahman is certainly attained. The knowledge of the Ātman and the Tattva

वाचात्कार एवात्मप्राप्तिरन्यास्तस्यामिनिव्याऽडडमरस्वरूपपालात्,

वागात्मनोरभेदः; अत एवात्मप्राप्तिरेव । अन्यास्तु तस्यां वाचि न व्याप्ताः; तस्यामेव वाचि तद्रूपस्य पालात् ।

Is the attainment of the Ātman (i.e. the Supreme Being); the others (i.e. the means mentioned above) are not included in that (viz. the attainment of the Ātman); for (the word) protects the form (i.e. the meaning) in that (viz. the Vāk, i.e. the word) alone.

व्रत श्रात्मषष्वाचात्कारो भवतौर्थः । कोऽयमात्मेत्यत . श्राद्ध

एवं व्रतं कुर्वन् श्रात्मवागभेद एव भवति । अथवा व्रतशब्देन तपः परामृश्यते; तपसा आत्मवागभेद एव संपद्यते ।

The Vrata (i.e. the vow or the Tapas) is the manifestation of the Ātman through speech; that is the meaning. (The doubt arises) 'Who is this Ātman?' (The answer is given in the next verse beginning with) 'Śraddhā'.

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तपसा प्राप्यते सच्चं सच्चात् सम्प्राप्यते मनः ।

Truth is attained by austerity, and by truth the mind is attained.

मनसः प्राप्यते ह्यात्मा यमालोक्य न निवर्तते ॥ ३ ॥

Having attained the mind, the Self is attained; having seen Him, one does not return (to the world).

ग्रस्ति ब्रह्मेति ब्रह्मविद्याविदब्रौदू ब्रह्मद्वार-

चमाल्ला प्राप्तः साचात्कृत्य न निवर्तन्ते पुनः संसारमण्डले भूतात्मभावाय नावर्तन्ते मुच्यत हत्यर्थः ॥ ३ ॥

Having directly realized the Self, they do not return to the cycle of existence; they are not reborn to become elements; they are liberated.

ईदानौमुक्तं साधनजातं राजग्रिचयादिव सम्पाद्योपायोपेयभावेनात्मसाक्षात्कारे मसुच्यये विधत्ते 'ग्रस्ति । ब्रह्म' इति ।

Now, the means of liberation is explained. The text 'ग्रस्ति । ब्रह्म' etc. describes the means and the end in relation to the direct realization of the Self.

यो ब्रह्मविद्याविदृद्धाविषयां विद्यां श्रवणमननलचणां वेत्ति सोऽस्माच्चिदानन्दात्मकं ब्रह्माख्यौत्येन्रवोत्, प्रमाणयुकिज्जन्ये ब्रह्मज्ञानं ब्रह्मप्राप्तिसाधनमित्युक्तवानित्यर्थः ।

One who knows the science of Brahman, which is the subject of the Upanishads, and which is realized through hearing, reflection, and meditation, knows that Brahman is of the nature of consciousness and bliss; and that the knowledge of Brahman is the means to attain Brahman.

तथाच श्रुत्यन्तरं ['प्रस्तौति ब्रुवतोऽन्यच्च कथम् तदुपलभ्यते ग्रस्तौथ्ये-वोपलभ्यः'] (कठो• ६) इति । यस्तपसा पूर्वोक्तलचणेनापहत-पाप्मा विरुद्धहचः, शुचे तदिदं तपो यथाविध्यातदुपं ब्रह्माद-

Similarly, another scripture says, 'How can that be attained? It is attained through the means described.' One who has destroyed sin and impurities through austerity, and has performed it according to the prescribed rules, attains Brahman.

रसेव ब्रह्मप्राप्तिद्वारमारादुपकारकं भवतीत्याहेति मध्यग्रन्थयो-

Austerity is like a door to attain Brahman; it is a proximate means to attain Brahman.

जना । यः पुनः सुयुक्तः सुतरामध्यात्मयोगनिरतः श्रोमित्यजसं

One who is well-versed in the Yoga of the Self, and is constantly devoted to it, attains Brahman.

चिन्तयति स एतचिन्तनालचणभवनमोक्षारूपं ब्रह्माप्नो महिमा

One who meditates on Brahman with the characteristics described, attains the greatness of Brahman, which is liberation.

माहात्म्यं स्वाविभूतं ब्रह्म वै तदित्याहेति योजना । सर्वेऽर्थेजातं

The greatness of Brahman is its own manifestation; it is Brahman itself.

वाचकशब्द्यभिनलात् तस्मिन्नवगम्यमानं तत् तो न पृथगस्ति,

The word that denotes Brahman is not different from Brahman; it is not separate from it.

वाचकशब्दभेदास्त ['तदथ्या ग्रहुना सर्वेपि पर्वाणि संडक्षान्येव-मोक्षारेऽपि सर्वा वाक् संडक्षा श्रोद्धार एवेदं सर्वं'] (कान्दो•म०२)

The distinction between the word and its meaning is not real; all words are ultimately Brahman; all speech is a means to attain Brahman.

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[ 8 श्रः प्रपाठकः ] दौपिकासहिता ।

मिदमित्येवैतदादौ यस्तपसापहतपाप्मा ॐ ब्रह्मणो महिमेत्येवैतदादौ यः सुयुक्तोऽजसं चिन्तयति तस्मादिदया तपसा चिन्तया चोपलभ्यते ब्रह्म ।

He who, having his sins destroyed by austerity, meditates on this (i.e., the pranava) at first as 'this' (i.e., as the visible world), and then as 'the great one' (i.e., as Brahman), he, by this austerity and by this meditation, obtains Brahman.

स इति श्रुतेरोद्गारादन्यतिरिक्ते । स चोद्गारोऽपि सुरणावद्ग्रहि-

The word 'he' (saḥ) refers to something different from what is mentioned in the Śruti (i.e., the Upaniṣad). The ud-gīthra (i.e., the sacred syllable 'ॐ') is like a reed (i.e., it is a mere support).

पितलान्न ततोऽन्योऽस्ति, सुरणां च सर्वेषां नामरूपात्मकस्य ब्रह्मैव 'ग्रात्मवाच्य ज्योति:' इति श्रुतेरात्मा च ब्रह्म 'ग्रध्यात्मवाच्य ब्रह्मा' इति श्रुते: । तथाच प्राणवेन ब्रह्मात्मानुसन्धानं ब्रह्मैष: साचात् साचात्कारश्शेतररिति प्राणवार्यानुसन्धाननिष्ठोऽब्रह्म-द्वित्युक्तं भवति ।

There is nothing different from that (i.e., Brahman). All these names and forms are Brahman, for the Śruti says, 'the self is the light' (i.e., the self is Brahman). And the Śruti also says, 'Brahman is the self' (i.e., Brahman is the ultimate reality). Thus, by the pranava (i.e., the sacred syllable 'ॐ'), the identity of Brahman and the self is realized.

एवं च विधा विभक्तं साधनमिदानीं समु-चित्य विधत्ते तथादिति ।

And thus, the means (i.e., the pranava) is divided into different parts, and it is now stated that it is to be practiced in a combined manner.

ब्रह्म च याणामेषामेकस्मिन् पुरुषे दृष्टव्य: ।

Brahman is to be seen in all these (i.e., in all the different parts of the pranava) as one and the same.

तथाच प्रथमं तपसतो ब्रह्मविद्या श्रवणादिलक्षणा, ततः प्राणवैकनिष्ठतेति क्रमेऽष साधनचयवान् ब्रह्मोपलब्धभेत्यर्थ: ।

And thus, first, one should practice austerity, then listen to the knowledge of Brahman, and then be devoted to the pranava. In this order, one who practices these means will attain Brahman.

एतदानौपुक्कषाधनचयात्प्रभयवत: परमफलकथनपूर्वकं साधनचयान्विधे: प्रगीयतां ब्रह्मविदां स्तोतृ 'स ब्रह्मै: । ब्रह्मोपास्ते' इति ।

Now, the fruit of this practice is described. Those who know Brahman praise the means (i.e., the pranava) as leading to Brahman.

स एवं ध्यानं विद्वान् ब्रह्मणोऽपरस्य द्विरणघर्भीक्ष्यस्य ग्रह्मब्रह्मैव वा परः परस्वात्परं ब्रह्म एता-

He who knows this (i.e., the pranava) and meditates on it, sees Brahman, which is beyond the lower (i.e., the manifest) and is the supreme Brahman.

गन्ता भवति परं ब्रह्मैव भवतौत्यर्थ: । एतद् मुखपथकथनम् । ['ब्रह्मा वेद ब्रह्मैव भवति'] इत्यादि च शुत्यन्तरम् ।

He becomes the supreme Brahman. This is the meaning of the Śruti. There are other Śrutis also, such as 'he who knows Brahman becomes Brahman'.

तत् किं

What is that (i.e., Brahman)?

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ब्रह्मणा: पर एतां भवत्यधिदैवतं देवेभ्यश्चैतदेक्ष्षयमपरिमितमनामयं सुखमश्नुते य सर्वंविद्वानेन चि-

हिरण्यगर्भीऽडन्योडस्ति यक्ष्मात्परमयमेतौयग्रयौ नहि नहि मोड्ययमेतिय़ाऽऽधिदैवतमिति। देवेभ्यश्च देवेभ्योडप्यधि उपरि यद्ैदैवतं सर्वदेवाधिपतिलं तदध्ययमेता भवतौति योजना।

किज्ज्यच्यमविनाशि, ऽपरिमितमिति विशेषणमविनाशिल्वसाधनं, यत् परिमितं देग्रतः कालतः स्वरूपतो वा परिकिन्तं तद्‌नास्ति दृश्यं यथा घटादि, तदन्तु तदिपरीतल्वादच्यमित्यर्थः। सांख्यारिकसुखवदस्थ सान्तःग्रयलुपारतन्या‌दुःखशेषेदश्रद्दाव्यावृत्तत्त्चे विशेषणमनामयमिति, एवमूतं यत्सुखं तदश्नुते प्राप्नोति बुद्धद्र्ति वा॥ क द्र्त्यपेचायामाद्र य एवं विद्वानेन चिकेष्टब्रह्मोपास्ते स द्रत्यर्थः॥ पुनरपि फलान्तरमिव ब्रह्माऽऽचार-

By Brahma this (viz. the syllable Om) is attained as the highest, and as the divine (or supreme) object of meditation; and he who knows all this enjoys happiness through it. These two, viz. the Hiranyagarbha and another (viz. the Yogin), are the highest, and are not surpassed by anything else; this is the highest divinity. The word 'iti' is used to show that this is the highest divinity even above the gods. The construction is 'etau bhaytau adhyayameta' i.e. these two attain to that which is the lord of all the gods. The word 'ajyam' means undecaying, 'apramitam' is an adjective showing that it is undecaying because it is not limited by space, time or form; and what is limited like a jar is destructible, hence it is undecaying. The word 'anāmaya' is an adjective showing that it is free from the three kinds of misery. Thus the happiness which is attained is free from all misery. Or the word 'dṛti' may be taken as an accusative; then the meaning will be 'he who knows thus meditates on Brahman as the syllable Om.' Again another fruit is mentioned as if it were different. The meaning is 'he whose conduct is like that of Brahma

नान्तरोयकासुपाधिनिवर्त्तनिमुपनॢप्सति “ श्रय यै: । सायोज्यसुपैति” इति। श्रथाश्रामवक्ष्यायामध्यं परिपूर्णः: पूर्ष्णातमा सन्नात्मवत्ते ब्रह्मणैव सायोज्यं सायुज्यमुपैतौति सम्बन्धः। सायुज्योपगमनप्रकारमा‌हावग्रिष्टे: पदै: ] यैर्दूतपरिगामेदेश-द्र्रियादिल्चाऽऽपर्ययं विद्वान् पूर्वं परिभूत श्रात्मसाक्षातो रथि-तस्म रथं प्राप्तितो रथिलं च प्राप्तित इति यावत् तैरैव

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कैष ब्रह्मोपास्ते। अथ यैः परिपूर्णैरिभिभूतोऽयं रसैर-

तैर्भूतपरिणामैः, वा एवेति क्रियते, वागादिभ्योऽर्थे, तैरपि मुक्त एवेत्यन्वयः। तु शब्दः पुनर्वचनेऽग्रहणाद्यादृत्यर्थः। आत्मानेवेत्यादि व्याख्यातम्॥ ४ ॥

What is the meditation on Brahman? Now those by whom this (world) is filled and pervaded by the (five) elements and the (five) essences,

तैरैवं मुक्तात्मनेव सायोज्यसुपैति॥ ४॥ ते होचुभगवन्तमभिवाद्यसौत्याभिवाद्यसौति। निर्हि-

एवमात्मनात्मनोऽसक्तिमात्रमतत्वचब्रह्मज्ञानं च यत्साधनमुपश्रुत्य किं ज्ञातवन्नो वक्तव्यमित्यपेक्षायां तदुक्तमनुवदन्तौ श्रुति- ऋष्यविद्ये: शिष्येर्गुरौ कर्तव्यमुपदिशति "ते होचु:"॰ अभिवाद्यसौति" इति। पुनर्वचनमादरार्थम्। अभिवाद्य इत्यभि-

he attains union with the liberated soul. They having saluted the blessed sage with the words 'Soutya bhivādya souti',

तस्माभिरेतच्यथावदुक्तं मनसौत्ययोततरं प्रश्नमनु-

वदनशोभः । आभिमुख्येन श्रोतव्यामनुभवपर्यन्तं तत्त्ववचन- स्वभावोऽपि रूपयैव सर्वोपदेश्योऽस्मिन्नपेचयेत्यर्थः। एवं गुरुमभिपूज्य किं ज्ञातवन्नित्यपेचायां गुरूपदिष्ट्रार्थी व- धारणोक्त्वा तं प्रशाद्यन्तः पुनः किश्चित्स्वनोगतं श्रुत्वकृत ध्येय- स्वधुप्रतिपत्तिनिरासेन मनःसमाधानार्थमित्याह "निश्चितं मनसि स्वचित्ते यथावदातुपूर्वेण निश्चितं हृत्तं, व्रचाश्राकं नास्ति संग्रंह इत्यर्थः। अथ दूदानौत्तरमितः परम-

having properly said this, asked a further question, 'Manasoutyayotaram'.

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बृंहोति। ऋभिरिवायुरादित्यः काक्षे यः प्राणोदनं ब्रह्मा ऋद्धो विष्णुरित्येकेऽन्यमभिध्यायन्त्येकोऽन्यं श्रेयः कतमो यः सोऽस्माकं बृंहोति तान् होवाचैति ॥ ५ ॥

स्वाभिः करियमानैः प्रश्नमनुबृंहि ऋतुसत्ययोत्तरं बृंहि कथयेत्युरिति पूर्वोक्तान्वयः। कः प्रश्नः स प्रकृतामित्युक्तः श्राङ्‌ः "अग्निः । होवाचैति" इति। एके ध्यानिनोऽन्यमभिध्यायन्तीत्यर्थः। एके डन्यं परं ब्रह्म परमात्मेत्यच्यमर्थः ॥

Bṛṃhoti. Ṛbhirivāyurādityyaḥ kākṣe yaḥ prāṇodanaṃ brahmā ṛddho viṣṇurityekednyamabhidhyāyantyeko'dnyaṃ śreyaḥ katamo yaḥ sodsmākaṃ bṛṃhoti tān hovāceti || 5 ||

ब्रह्माग्नौ वावैता ऋग्यास्तनवः परस्यामृतस्यार्थ-

नायाः। ब्रह्मप्रकला इत्यभिप्रेत्यामन्यादैनामपि न ब्रह्मणोऽर्थान्तर-

Brahmāgnau vāvaitā ṛgyāstanavaḥ parasyāmṛtasyaartha-

लमसौति प्रतिपाद्यमनुपासनाव्यवस्थामुपदिशतीत्याह "ब्रह्माणः । ब्राह" इति। एता ऋग्म्यादिलचणा ब्रह्माणो वाव ब्रह्माण एवास्या:

Lamasauti pratipādyamanupāsanāvyavasthāmupadiśatītyāha "brahmāṇaḥ . brāha" iti. Etā ṛgmyādilacaṇā brahmāṇo vāva brahmāṇa evāsyāḥ

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[ ८ थें: प्रपाठकः ] दौपिकासहिताः ।

शरीरस्य तस्येव लोके प्रतिमोदतौह यो यस्या- श्रेष्ठास्थनवो मूर्त्तेय', ब्रह्माग्न्यादिरूपेण विभाव्यते, ऋतस्त्रिषु ब्रह्म- बुद्धयोपासनं युक्तमिति भावः । किंलक्षणस्य ब्रह्मणो दत्युच्यते परस्य । सर्वकारणस्य सर्वाधिष्ठानभूतस्येति यावत् । ब्रह्मएवामृत- तस्य नित्यस्य, अग्ररौरस्याविर्भावतिरोभावधर्मवर्जितस्य ब्रह्मण एतास्थनव द्रति पूर्वेषां समवस्यः । एवं चेद्यस्यैतासुनवस्तदेव ब्रह्मोपास्यतामलं तह्याड्न्योपासनयेत्यत आह तस्यैवेतित । योडर्थो देवो वाडन्यो वा यस्य पुंसाडनुषक्तोऽनुरागविषयौकतास्तथैवेह लोके प्रतिमोदति प्रतिमोदते प्रतिमोदनं करोति सर्व- दत्येवं लोकप्रसिद्धं ज्ञाहेत्यचरयोजना । यो यस्यनुराग- योग्योऽनुरज्यमानो वा तसैव लोका: प्रोण्यन्यानुरसन्तीति च प्रसिद्धं लोके । तथा च परस्य ब्रह्मणोड्गेऽचरल्लाविराकार- लातं तस्मिन् साक्षान्मननिरोधं कर्त्तुमशकृतां प्रथमसमन्या- दिदेवताखेव यथारुचि ब्रह्मादृष्योपासनं मुखतिपूर्वदिश्वत् दत्य- मिप्रायः । यदा तस्यैव ब्रह्मणो दह लोके प्रतिमा मूर्त्तिरदाति उदेत्यग्न्यादिरूपेण । तथाच योऽग्न्यादिर्यखोपासकस्तुषक्तः स तदैव ब्रह्म प्रतिमारूपसुपासीतैतैवं ज्ञाहेति योजना । अग्न्या- दीनां देवानां ब्रह्माध्ययनमुचकं साधयति "ब्रह्म खल्विदं । सर्व" इति । ददं सर्वं ब्रह्म वाव ब्रह्मैव खल्विद्यन्वयः । तथाष श्रुत्यन्तरं ['सर्वं खल्विदं ब्रह्म तज्ज्ञानिति शान्त उपासीत' ।]

[ Eighth Chapter ] With the commentary of Ramatirtha.

Of that body of his, in the world, he who is the most excellent in form is delighted; he is manifest in the form of Brahma, &c., as Brahma, &c. The idea is that the meditation on Brahma as Buddhi is proper. The characteristic of Brahma is described thus:—Of that highest, the cause of all, the substratum of all; i.e., of that Brahma alone, which is immortal, eternal, whose nature is not modified by manifestation or disappearance,—this is the opinion of the ancients. And thus he who knows this, is fit for the meditation on Brahma; hence it is said 'of him alone.' Whatever deity or other object is the sphere of his attachment and love, so is he delighted here in the world; he makes the object of his delight; this is a well-known fact in the world. This is a compound sentence, the analysis being ज्ञाहेतिचरयोजना. Whatever is fit for his attachment or is attached (to him), to that alone the people are attached; this too is a well-known fact in the world. And thus as regards the highest Brahma, whose form is not manifest in the organs, &c., those who are unable to concentrate their mind on it directly, their first meditation is on the deities, &c., according to their liking; their object is to meditate on Brahma as having a form. When the image or form of that Brahma itself appears in the world in the form of fire, &c. And thus he who is devoted to the worship of fire, &c., must meditate on Brahma in the form of an image; this is the construction. The passage 'agnī-dīnāṁ devānāṁ brahmādhyayanam' establishes that all this is Brahma. 'Verily, all this is Brahma.' The construction is 'dadṁ sarvàṁ brahma vāv brahmaiva khalvidam.' And another Śruti says 'sarvàṁ khalvidàṁ brahma tajjñānití śānta upāsīta.'

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६६

मैत्र्युपनिषत् ।

Maitryupanishat.

[ ७ थः प्रपाठकः ]

[ Seventh Prāṭhaka ]

नुषक्त इत्येवं ध्याह । ब्रह्म खल्विदं वाव सर्वम् । या वाग्वा ऋग्यजुःसामवस्ता ऽभिध्यायेदर्चयेद्वा

Nushta iti evam dhyāha. Brahma khalvidam vāva sarvam. Yā vāgvā ṛgyajuḥsāma vastā 'bhidhyāyed archayed vā

(कान्दो . मृ . ३) इति । ब्रस्यान्थः । सर्वैरमिदमध्यात्ममधिदैवमधिभूतं वाड्ग्रेषणं जगदृचैव खलु नाच संभार्यः कार्यः । कुत इत्यपेचायां हेतुमाद् तज्ज्ञानितोति । तस्माद्जायत इति तज्जं, तेनानिति चेष्टत इति तदनम् । तस्मिन् लौयत इति तज्जं, तेनानिति चेष्टत इति तदनम् । प्रभूखोपशब्दान्तः । इति श्रब्दो हैतवर्थः । तस्मादूच्यपो जातल्वात् ता श्चान्वे नैतिमनितः तद्वेदश्रितेजोविनाश्च तदवेदं बध्यो यथा मृत्सु वर्णाश्चुत्पन्नाः क्षितिलयास्तथा घटकुण्डलादयो मत्सुवर्णाश्या-

(Kando . Mṛ . 3) iti. Brahyānthaḥ. Sarvair amidadhyātmamadhidair madhibhūtam vāṅgreṣaṇaṁ jagadṛchaiva khalu nāca sambhāryaḥ kāryaḥ. Kuta ityapechāyāṁ hetumāṁ tajjñānitīti. Tasmāḍjāyata iti tajjaṁ, tenāniti cheṣṭata iti tadanam. Tasmin louyata iti tajjaṁ, tenāniti cheṣṭata iti tadanam. Prabhūkho-pashabdāntaḥ. Iti shabdo haitavarthaḥ. Tasmāḍūchyapo jātalvāt tām śrānve naitimanitā tadvédashritejovināscha tadvédaṁ badhyo yathā mrtsu varṇāśchutpan-nāḥ kṣitilayāstathā ghatakuṇḍalādayo matsuvarṇāshyā-

तकास्तथ्येने तस्मात् तथेति । यदप्येवं सर्वशेव ब्रह्मापः परौरं तथापि यत् खस्तादुक्तृष्टलेनाभिमतं तदुपाश्रम् । देवा हि मनुष्याश्वासुत्कृष्टलेनाभिमता ऋन्नादघस्य जीवनहेतुल्वात् तथाडभिमानयोग्या इत्यतस्ते ब्रह्मापोड्यास्तनव इति ब्रह्मादृष्ट्यो-

takāstathyené tas-māt tatheti. Yadapyévaṁ sarvashéva brahmāpaḥ parauram் tathāpi yat khastādu-kṛṣṭalénābhimataṁ tadupāśram. Devā hi manuṣhyāshvāsut-kṛṣṭalénābhimatā ṛnnādaghasya jīvan-hétulvāt tathāḍbhimānayogyā ityatas-té brahmāpoḍyā-stanava iti brahmā-dṛṣṭyo-

पाम्या इत्याह "या वाग् वाऽपुरुषस्य" इति । याः काश्चिदासां वाचो योग्या ब्रह्मणोऽध्यास्तनवोऽध्यास्याः श्रेष्ठा श्रेभ्यायेत् । छदा ब्रस्थ ब्रह्माणो या वा याः काश्चिदग्यास्तनव इति योजनाः । ऋक्सिनु पचे दैर्घविषयौ कान्दशौ । तौ ब्रह्मबुद्ध्या-

pāmyā ityāha "yā vāg vā 'purushasya" iti. Yāḥ kāsh-chidāsāṁ vācho yogyā brahmaṇo' dhyāstanavo' dhyāsyāḥ shreṣṭhā śrebhyāyét. Chhādā bra-stha brahmāṇo yā vā yāḥ kāshchidagyā-stanava iti yojanāḥ. Ṛk sinu pacé dairgháviṣayau kāndashau. Tau brahmabuddhyā-

डभिध्यायेत्, अर्चयेत् पुष्योपहारादिना पूजयेत् प्रितमासु वा हृदये वा, निकृत्याच्च तत्त्वदुपास्तदेवतात्माऽभिमानेनाऽध्यात्मपरिक्केदाभिमानं खाभाविकं देवताया आत्मभावापादनेन द्वा

ḍbhidhyāyét, archayét push-yopahārādinā pūjayét pritamāsu vā hṛdayé vā, nikṛtyā-cha tattvadu-pāstadévatātmā' bhimāné-nā'dhyātmá-parikkédābhimānaṁ khābhāvikaṁ dévatāyā ātmabhāvāpā-danéna dvā

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[ 8 श्रः: प्रपाठकः ]

दौपिकास्सद्धवा ।

ॠत्याचातस्ताभिः सच्छैवोपर्युपरि लोकेषु चरत्यथ

पृथग्न्यादिदेवताभि च निझुयात् परित्यजेत्। चशब्दो ध्यान-

चेननिझ्वानां समुच्चयार्थः।

चेननिझ्वानां समुच्चयार्थः। तथाच श्रुत्यन्तरं ['तं यथोयथो-

पासते तदेव भवति'] इति। 'देवो भूत्वा देवानप्येति' [इति

'च । यत एव देवतात्मभावनया ब्रह्मानुभूता देवता उपासते,

ब्रतस्था अभिर्नद्ध्यातनुरुद्धदेवताभिः सच्छैव तदैकात्यं प्राप्येति यावत् ।

उपयुपरि लोकेषु जनतपःसत्यलोकेषु चरति उपचिनोत्तार-

त्म्याश्लोकफलाविकल्पः । तच्च तचोपासनाफलानि तत्तदेवता-

त्मना बुद्ध दत्यर्थः । यच्चयं देवतात्ममाचदृशिष्टदा भोगान्ते

पुनरिहावर्तंते, ["ब्रह्मलोकाल्मनानयतौति बादरायण" इति

न्यायात् । स्रध यदिदं ब्रह्माहृद्रुहृद्योपासकस्तदा तस्सच्ये

आत्मस्थ्य सर्वदेवतातमनः सत्यलोकस्थस्य हिरण्यगर्भस्य च ये

अवसान्न सम्पूएर्नद्धारुपः सन् पुरुषस्य पूर्णस्य परब्रह्मण एकत्वं

सायुज्यसेति गच्छति कम्मुक्तिस्सुपेतौत्यर्थः । स्रभ्यासः प्रपाठक-

समाप्तः । स्रचेचं व्यवस्था । कार्यकारणोपाधिदयविलापनैन

प्रत्यगेकरसतया ब्रह्म ध्यात्वा देहैव साचान्मुक्तिः, प्रारब्घफल-

श्रेषभोगाय देहखितावपि स मुक्त एव । यः पुनः कार्य-

कारणब्रह्मोपासकः स ब्रह्माहृद्रुहृद्याद्वैतलोकेदचिरादिमार्गैस गवा

तचोपासनफलभोगावसाने तचोत्यनसम्यकत्वज्ञानानुचिंसुपैति-

त्वाध्य कम्मुक्तिः । ये पुनः प्रत्यकोपासका श्रयं बध्वा गाणो

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ॐ

मैत्र्युपनिषत् । [ 8 थः प्रपाठकः ]

Maitri Upanishad. [8th Chapter]

सत्याख्यायैकत्वमेति पुरुषस्य पुरुषस्य ॥ ई ॥

The truth is proclaimed, the unity of the Purusha is attained.

इति मैत्र्युपनिषदि चतुर्थः प्रपाठकः ।

Thus ends the fourth chapter of the Maitri Upanishad.

ब्रह्मा श्राद्धियो ब्रह्म मनो ब्रह्मोत्येवंद्रृश्ययक्षेषु, 'न प्रतौकैन हि व' इति न्यायेन, ब्रह्माक्तोरभावात् ते यथोपासनं ब्रह्माखोका-देवाख्यानेषु लोकेषु फलमनुभूय पुनरावर्तंतेऽने, ब्रह्मालोकं गता मपि केचित् पश्याभिदर्शनादिनिष्ठा द्रति ॥ ६ ॥

Brahma is to be worshipped in the Shraddha rites, the mind is Brahman, and so on, in the visible and invisible worlds. 'Not by the ritual, but by this' is the rule. Because of the absence of Brahman in the other worlds, they return after enjoying the fruit of their worship in the worlds of Brahma and others. Some who have gone to the world of Brahma also see it through the practice of seeing and other disciplines.

इति श्रीपरमार्थौर्थविरचितायां मैत्र्यग्राख्योपनिषद्धौपिकायां चतुर्थः प्रपाठकः ।

Thus ends the fourth chapter of the commentary on the Maitri Upanishad, written by Paramartha and others.

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अथ यथेयं कौत्सायनो स्तुतिः ।

तदेवं मधाघनां ब्रह्मविद्यामुपादिदक्ष्येदानौसुक्तवच्यमापसर्वपार्श्वनाभिह्हताच्चिन्मस्कारमन्त्राणामाह “ब्रह्म यथेयं स्तुतिः” इति ।

Now the eulogy of Kautsayana: Thus indeed is the collection of the honey (madhughana), the knowledge of Brahman, to be taught; and the hymns not addressed to any deity are to be used for it, as also the mantra beginning with pārśvānābhi-

त्वं ब्रह्मा त्वं च व विष्णुस्त्वं रुद्रस्त्वं प्रजापतिः ।

कुत्सायनेन दृष्टा कौत्सायनो द्वयं वच्यमाणा स्तुतिः ।

Thou art Brahmā, thou art Viṣṇu, thou art Rudra, thou art Prajāpatiḥ.

त्वमग्निवरुणो वायुस्वमिन्द्रस्त्वं निशाकरः ॥

स्तुतिरूपो मन्त्रगण आचार्यते ।

Thou art Agni, Varuṇa, Vāyu, thou art Indra, thou art the moon.

त्वमनन्तं यमस्त्वं पृथिवीस्त्वं विश्व(9) त्वमथाच्युतः ।

'त्वं ब्रह्मा । निधनाय च' इति ।

Thou art Ananta, Yama, thou art the earth, thou art the universe, thou art Acyuta.

स्वार्थे स्वाभाविकेऽर्थे च बहुधा संस्थितिस्त्वयि ॥

ब्रह्म हिरण्यगर्भः प्रजापतिविराट् ।

In thy own meaning, and in thy natural meaning thou hast manifold existence.

अथ पञ्चमः प्रपाठकः ।

ब्रह्मत इति वा प्रतित इव स्वात्मन्युपसंहरतीति वार्थः ।

The Fifth Section

तथा च श्रुत्यन्तरं '[ श्रध्येट्टि च भूतानि । तस्मादतं तदुच्यते ]' इति (तैत्ति.उ.३ ) ।

कुत्सायनेन दृष्टा कौत्सायनो द्वयं वच्यमाणा स्तुतिः ।

इदं च मन्त्रात्मकत्वोपलक्षणं यथोपलभ्यतथारम्भत इत्यर्थः ।

स्तुतिरूपो मन्त्रगण आचार्यते ।

'वं ब्रह्मा । निधनाय च' इति ।

'त्वं ब्रह्मा । निधनाय च' इति ।

ब्रह्म हिरण्यगर्भः प्रजापतिविराट् ।

ब्रह्मत इति वा प्रतित इव स्वात्मन्युपसंहरतीति वार्थः ।

इदं च मन्त्रात्मकत्वोपलक्षणं यथोपलभ्यतथारम्भत इत्यर्थः ।

स्वार्थः पुरुषार्थो धर्मादिचतुष्टयचरुपः

स्वाभाविकः प्राकृतिकः स्वस्वप्रकृत्यनुसार्यर्थ-

यथास्वोभयोर्निमित्तं लोकस्य लब्धि ब्रह्मापेक्ष्य वृध्दा

संस्थितिः केडर्थे च लोकस्य या संस्थितिः प्रदृत्यादिनिष्ठा सा तव्याख्याते-

( १ ) खमिति पाठान्तरम् ।

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विश्वेश्वर नमस्तुभ्यं विश्वात्मा विश्वकर्मणे ।

तस्यर्थः । विश्वेश्वरे दति विश्वेश्वररतस्य सर्वबुद्धेः । तर्हि विश्वमन्यदिति ग्रज्ञायामाद्र विश्वात्मेति । तस्मेव विश्वमित्यर्थः । यतो विश्वकर्मे॑कृत् क्रियते तत्कर्मे विश्वाख्यं कर्म काङ्क्ष करोतौतिविश्वकर्म॑कृत् ।

Salutations to you, the Lord of the universe, the Soul of the universe, the Maker of the universe.

विश्वभुग्विश्वमायुस्वं विश्वक्रीडारतिप्रभुः ॥

विश्वोपादानलादिस्वात्मकेत्यर्थः । यद्वा विश्वेश्वरत्वे हेतुर्विश्वात्मेति । विश्वस्यात्मा स्वरूपं तचापि हेतुर्विश्वकर्म॑कदिति । ऋत: कारणत्वात् स्वकाङ्क्ष विश्वं व्याप्नोति-यमयन्नवस्थितो विश्वेश्वर दत्यर्थः ।

The enjoyer of the universe, the life of the universe, the Lord who delights in the play of the universe.

नमः शान्ताय तुभ्यं नमो गुह्यतमाय च ।

भोक्तारो जीवाः अन्ये भविष्यन्तीति प्राज्ञां वारयति विश्वमुगिति । यो विश्वस्य भोक्ता प्रसिद्धः सोऽपि तमेवेत्यर्थः । किं तमेव विश्वमायुः सर्वस्य सर्वमायुर्जीववनं प्राणरूपेण वा सर्वोच्युः ।

Salutations to you, the Peaceful, salutations to you, the most Secret.

स्वाचिन्त्यायाप्रमेयाय ज्ञानादिनिधनाय च ॥ १ ॥

तथाच श्रुत्यन्तरं ['यान-द्वाङ्क्चरौरपि प्राणो वसति तावदायु:' (कौषी० उ० ३)] दति । किं बङ्जना तस्मेव विश्वक्रीडरत्योः प्रभुः: वाङ्मयोकर्रणा प्रोतिः क्रिडा, तन्निरपेक्ष श्रान्तप्रोतौति ।

To you, the Incomprehensible, the Inexhaustible, the Beginning and End of knowledge.

ग्रान्तात्मने कूटस्थस्वरूपाय गुह्यतमाय वाचामगो-चराय अ्रचिन्त्यायान्तरिन्द्रियाविषयाय अप्रमेयाय वाङ्मोन्द्र्रियाविषयाय ज्ञानादिनिधनाय नित्यशुद्धूपाचेत्यर्थः । चकारात् खयम्रकाश्राय चेत्यर्थः ।

To you, the serene Self, the unchanging Form, the most Secret, beyond the reach of speech and mind, the Inconceivable, beyond the reach of internal senses, the Inexhaustible, the Beginning and End of knowledge, eternally pure.

॥ १ ॥

दतिग्रब्दोमननत्रसमास्यर्थः ॥ २ ॥

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तमो वा इदमग्र आसीदेकं तत् परे स्यात् तत्प्रदेशेsितं विषमत्वं प्रयात्येतद्रूपं वै रजस्तम्रजः खल्वो-

In the beginning this was darkness alone; in what is other than that it became uneven, and thus it became possessed of the quality of rajas; verily,

रितं विषमत्वं प्रयात्येतदै मच्चस्य रूपं तत्स्वमेवे-

this is the form of passion; and that very thing becoming even became the form of sattva.

मन्त्राणामारम्भे त्वं ब्रह्मा त्वं च वै विष्णुरित्यादिना ब्रह्मादिदेवतातमकं प्रथग्ब्रह्माण उक्तं तच्च ब्रह्मादौनां तत्त्वा-

In the beginning of the Mantras (of the Veda) Thou art Brahma, and Thou art Vishnu, &c.; thus Brahma and the other gods are declared to be possessed of Thy nature,

त्तरच्चात् कथमित्यं स्मर्तिरिति श्रद्धानिरासायोक्तरा स्मृतिः प्रवृत्ते । तच्चैक पव यथोक्तविदातमा स्वमारूढैनेतदव-

and how is it that Smriti says this? The Smriti has been uttered to set aside faith (in the Veda); and this is the only reason, viz. that it is known from what has been said before that those who have attained to it have no distinction of essence,

खाभेदैैषानेकोनेकविशेषोनेकविधक्रियाप्रवर्तको न तत्त्वभेदः काप्यस्तोतु दर्शयन्नै श्रुतिर्ब्रह्मादि चिरंतिभावेनाखात्मन उपा-

nor is there any distinction of essence which produces various special forms and actions in the one and the same (Brahman); nor is there any other means of proof (than Sruti) to show this; (and) the Sruti, too, (teaches the unity of Brahman) by declaring that Brahma and the other (gods) are of old and eternal.

सनं विधातं प्रथमं मूर्तिं च यद्यपदेष्टनिमित्तमाह “तमो वा इदं तम एव तमोगुणप्रधानमाचामेव सौदेक-

The primal creator, the first form, which is the cause of what is called (the world), is declared (in the Sruti) thus: 'This was verily darkness; that very darkness is the chief quality of darkness,

नेकौभूतमनभिव्यक्तनामरूपमखडतमोमाचमासीदित्यर्थः । एते-

and it was undeveloped, having no name and form, and undivided, and consisting of darkness'; this is the meaning.

नामत्कारपवादैः सक्कायेवादस् युक्तस्तः इदं तम इति सामा-

The word 'this' is used in the text 'this was darkness' with reference to the aggregate (of the three Gunas) which is denoted by the word 'Tamah',

नाधिकरणषोकरस्य ग्रामौर्दित मच्चोक्रेश । तत् किं साध्या-

and it is used with reference to the village, &c., which is the substratum of the generic term 'village'. What then is the

भितं प्रधानं नेत्याह तत्परे स्यादिति । तत् तमः परे कार्यकारणैल्वातोते तत्त्वनाधिष्ठाने चिदात्मन स्वाःव-

thing which is the chief (cause of the world)? The answer is 'in what is other than that', i.e. in what is other than that darkness which is the cause and the effect (of the world), and which is not the substratum of the essence of intelligence; (it, i.e. Brahman) exists by

त् यावत्, श्चेतनस्य तस्य स्वात्मन्युपपत्तेरित्यर्थः । एवं जगत् प्रागवस्थां चेतनपराधीनामुच्का तत्प्रहत्तेरपि तदधौ-

itself, so long (as the world lasts); because it is reasonable that that intelligent (Brahman) should exist in its own essence; and the world, too, is declared to be dependent on the intelligent (Brahman) in its former state (of non-existence); and even after it has been produced (it is dependent on Brahman).

नतामाह तत्परेsइति । तत् कारणं प्रविलौनकार्यावस्थं तमः नतामाह तत्परेsइति ।

The cause (of the world) is darkness in its state of having its effect merged in it; this is declared in the text 'in what is other than that'.

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ऋतं रसः सम्प्राप्नवत् सोंडरोयं यश्वेतामाचः प्रतिपुरुषः स्वेच्छः सङ्कल्पाध्वसायाभिमानलिङ्गः प्रजापतिविश्वत्योः प्रागुक्ता एतास्तनवः।

अथ यो हि परेण चिदात्मनाडधिष्ठानभूतेनैष रितं प्रेरितं तच्चैतन्याभासच्योपचितं बौजमिव मलिनादिव्याप्तेत्यर्थः। विषमलं पूर्ववस्थाप्रच्युतिरूपमुच्चूनमिव बौजं साम्यावस्थात्यागेन तदिशाचापलं प्रथ्नाति कार्योन्मुखं भवतौत्यर्थः।

यच्चापि मायाव्याकृताविदंशब्दवाच्यस्य कारणस्य नित्यैव चैतन्यस्याम्रिनित्यमेव तच्चाऽध्यक्तं, तथापि सुप्रसिद्धं स्वप्रकाशतयैव वेदपूर्वकैः—पूर्वकैव कादाचित्की विद्याकार्मपूर्वप्रज्ञातुमाचिकीर्षा चिदाभासव्यतिरिक्भवतौति न सुख्यादिमान्तत्यग्राद्धावकाशो द्रष्टुं गमध्यतव्यम्।

यद् द्वयं परेरितस्य तमसो विषमलगमननिद्रूपं वै प्रसिद्धं रजो रजोगुणाख्यं कारणमित्यर्थः। तत्‌खलु रजः पूर्ववत् परेरितं सत्, विषमलं प्रथ्नाति। यदिदं रजसो विषमलगमननेतदै सत्च्चत्युत्तमचगुणप्रधानकारणस्य रूपं प्रकारभेदे दत्यर्थः।

एवं गुणावस्थं सोनिमित्तं कार्योपारमुक्किं तस्य कार्याकारपरिणामप्रकारमाह तत्सचमेवेति। तत्परेपातना पूर्ववदौरितं सत्वमेव न तमोरजमौ तथोर्वच्यमाणार्या|भव्यञ्जकत्वाभामर्थ्यात् रसः श्वारसिदानन्दप्रकाशः ['रसो वै सः रसं ह्येवायं लब्ध्वाऽऽनन्दी भवति' (तैत्ति॰उ०)] दति श्रुत्यनुसारात्। स सम्याक् प्राकट्येनाम्वतत्।

सचमेव चिदात्मनो विश्रेषाकाराभि—

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[४ मः प्रपाठकः] दौषिकासहिते।

खलु वावास्य तामसोडंषोडसौ म ब्रह्मचारियो योऽयं रुद्रोऽथ यो ह खलु वावास्य राजसोडंषोडसौ स ब्रह्मचारियो योऽयं ब्रह्माथ यो ह खलु वावास्य सात्विकोंव्यक्तियोग्याकारतया व्यक्तं सचिदात्माकारमेव विप्रकृष्टतामर्थः । प्रयमसेव हि तच तच बुद्धिरिति च महानिति चाहमवभास्य दति च दृश्येति चाख्यायते, नान्य द्रव्याभिप्रेत्याह योऽंग दति । सोऽयमंशोऽंग इवांगप्रसिदात्मनो विशेषावस्थां आकारग्रहेत द्रुमशिराच्छायात्मा । नतु विरतवस्थां परमार्थतोंशोऽस्ति । कोऽमौ यथ्येतामात्रः चेता चेतना साचिचैतन्यं तथा मौचतेदवभासते दति चेतामाचः स्वप्रकाशप्राचिमानेप्यातुभाव्य द्रव्यार्थः । यतः प्रतिपुरुषः प्रतिबिंबो नानोदपांचेश्चिव सूर्याादर्शेनानाविधार्थाकारबुद्धिद्वैतनिष्ठय विभाव्यमानलात् प्रतिपुरुष द्रव्यार्थः । लौकिकप्रतिबिम्बदचेतन्यं वारयति वेधज्ञ दति । चेचं शरौरंधर्माधर्मंबोजप्ररोेधर्भूामलवातं तदापादतलमस्साकमहह्ममिति जानातौति चेचज्ञो जीव द्रव्यार्थः ।

तदतं भगवान श्रीकृष्णेन,—"दद शरौर कौत्लेय चेचमित्यभिधीयते । पतथो वेन्ति तं प्राकः चेचज्ञ दति तदिदं" दति । तत्वदावं साधयति सद्दश्येति । मद्दश्य ददं मधा कर्तव्यमित्येवमाकारो मनसो विकारः, श्रधवसायः कर्तव्यविषयखरूपसाधनफमानां यथावदवधारणारुपा बुद्धिरश्तिः; ग्रभिमानोदहमाकारः । गदेषमचेदने मत्तोऽहमित्याधिकारः।

Verily, that very one is of Tamasic nature, he is Rudra; and he who is of Rajasic nature, he is Brahma; and he who is of Sattvic nature, he is the manifested Yogin, the essence of existence and consciousness. The word 'Vyaktam' is used to denote the manifested, and 'Tat' and 'Tat' refer to the intellect and the great one. 'Aham' refers to the ego, and 'Drishta' and 'Drishyate' refer to the seer and the seen. 'Yosham' refers to the object intended, and 'Amsha' refers to the part. The special state of the self is like a tree's shadow, and it is not the ultimate reality. 'Chetah' and 'Chetana' refer to consciousness and the conscious being. 'Pratipurushah' refers to the individual soul, and 'Pratibimbo' refers to the reflection. 'Nanodapancheshu' refers to the many forms of the sun reflected in water. 'Vibhavymanatalat' refers to the manifestation of the intellect. 'Laukikapratibimbad' refers to the worldly reflection, and 'Chetanyam' refers to consciousness. 'Vedhasa' refers to the creator, and 'Jiva' refers to the individual soul.

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उग्रौडसौ स ब्रह्मचारियो योऽयं विष्णुः स वा एघ

Ugraudasa the Brahmacharin, who is this Vishnu, he indeed

मरौरेददग्रन्नाक्नौवच्छरौरे च दर्श्नादेतानि शिड्ढानि मरौ-

Maror... and from seeing these, the signs...

रातिरिक्कृतथा सद्धावप्रमापकाणि यस्य म सद्धुल्याधयवसाय-

...excessive... and the measure of his existence...

भिमानलिड्गः । एतैर्हिड्ढैर्देशादिविलक्षणैडसौति सम्भाव्यमान

...the sign of his pride. By these signs, different from the country, etc., he is considered

दत्यर्थः । प्रजापतिः समष्टिवैराजपिड्डाभिमानौ देवः, विश्वो

...to be the meaning. Prajapati, the collective Virat, is the deity with the sign of pride, the Visva

व्यष्टिपिड्डाभिमानिनौ देवता, इत्येवमाद्या एताः प्रागुक्ता

...and the individual Pinda is the deity with pride, and so on, these are the previously mentioned

वश्रेव चेतनस्य मत्वपरिणामप्रतिविम्बितस्य चिदात्मनः स्फुरनवः,

...the shining of the conscious self, reflected in the intellect...

चिदात्मैव तत्तन्मूर्तिभेदेषु तत्तदात्मना विभाव्यमानोऽवतिष्ठते,

...the conscious self, manifesting as that particular form, stands as that particular self

नामालं वचनभरतं किश्चित्तदर्थः । तथाच श्रुतिः

...the name is enough, the meaning is not necessary. And so the Sruti says

['नान्योऽतोऽस्ति द्रष्टा नान्योऽतोऽस्ति श्रोता नान्योऽतोऽस्ति

...'There is no other seer, no other hearer, no other

मन्ता नान्योऽतोऽस्ति विजानैष त आत्मान्तर्योमृत्तः'] (बृह-

...thinker, no other knower than this, he is the inner self, immortal'

दा० ब्र० ३) इति । एतदुक्तं भवति किं कारणे ब्रह्मति

...(Brhadaranyaka Upanishad III). This is said to be the cause, Brahman

ब्रह्मवादिनां ब्रह्मैषः सद्कारिभूतजगत्कारणविमर्शे ['ते ध्यान-

...of the Brahmanas, Brahman is the cause of the world, in the discussion of the cause...

योगातुगता सुप्रकाशन देवात्मशक्तिं खगुप्टैर्निगूढां] इति

...'They attained Yoga, the self-effulgent power of the gods, hidden by the Ksugas'

चिगुणात्मकिमा मायाख्या प्रकृतिरवृत्ता श्वेताश्वतराणां मन्त्रो-

...the three-gunited Maya, called Prakriti, unmanifest, of the Svetasvatara...

पनिषदि । सा च ब्रह्मैषः सद्विकारैरलोनिवृत्त्रा भोक्तृषु-

...Upanishad. And this Brahman is the cause of the modifications, withdrawn from the enjoyers

नाधिष्ठौयमाना गुएचयविभागेन यदा विकृता भवति तदा

...not dwelling in them, when it is modified by the division of the Gunas, then

तदधिष्ठातापि तत्त्वतास्फूर्तिप्रदलेन तदलुगतो विक्ष्तत द्व

...the ruler of it, by the manifestation of its true nature, becomes manifest

भरति । तच च यथाविकार्यपदेशे मोडपि व्यापदिश्यते,

...and it is. And just as in the case of the modification, it is also called

तच्चापि चिगुणात्मकैन कारणेनेश्वरा न्तर्याम्यादिग्रब्दैरपदिश्यमानः

...by the word 'cause', and by the words 'Isvara', 'Antar-yami', etc.

सत्यादीनामेकप्राधान्देन ब्रह्मादिसंज्ञाभागभवति । तदा तचा-

...becomes the part of the name 'Brahman', etc., with the predominance of Satya, etc.

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एकस्सिधा भूतोष्ठेधैकादशधा द्वादशधाडपरिमितधा

Onefold, elevenfold, twelvefold, and infinitely manifold

विभूतेतिगुणा विशेषवत्तथा स उपास्यो व्यपदिश्यते गुप्तकार्येष्वूल-सूक्ष्मग्ररौरोपाध्यविग्रेषैपा तदभिमानेन वा व्यवस्थ्यमाने जोवश्चेतनः संसारो देवा मनुष्यास्तिर्यगादिः स्वावर इति च व्यपदेश-भाग्भवति । प्रच सर्वत्र सत्वगुणपरिणामे एव चिदात्मनो विशेषाभिव्यक्तिनिर्नान्यच । सत्वस्य च रजस्तमःसम्पर्काविशेषविग्रे-षाभ्यां चिदात्माविभ्रांविशेषणातत्म्यात् ज्ञानक्रियाभ्यां तद्वर्जमूढामूढतरतारतम्यावभास इति ।

He is to be meditated upon as possessed of various forms, gross and subtle, and as identified with them. He is called the jīva, the transmigrating soul, and is said to be of various kinds, such as gods, men, and animals. He manifests himself in various ways according to the predominance of the sattva quality. The manifestation of the citta is not due to any other cause than the sattva quality. The citta is affected by the rajas and tamas qualities, and its manifestation varies according to the degree of its connection with them.

प्रतमेवाभिप्रायं विशदयति “ग्रथ यो ह खव्यु । ऋतत्वहविष” इति । ग्रथ एवं प्रकारे व्यवस्थिते मति ग्रस्यात्मनो यो ह खल्वित्यं वाव एव य एतेति सम्बन्धः । तामसत्तमःप्रधानो डग्रस्तमजुपाधिको विशेषः ग्रस्यौ सः, हे ब्रह्मचारिषः, कोडमौ योऽयं बद्रः प्रसिद्ध दत्यर्थः । एवमुत्तरस्योरपि पर्यायोऽयोऽथ्या । स वै पूर्वमुपपादितः एष ददानीमुपाध्यधिष्ठात्लेनोक्त-प्रकार हृदयमभाविश्वात्मना विधाभूत दत्यर्थः ।

The text explains the meaning of the mantra 'grath yo ha khavyu' and establishes the connection between the grath and the self. It describes the different aspects of the self and its relation to the qualities of sattva, rajas, and tamas.

एषा एव हृदयमभाविश्वात्मना विधाभूत दत्यर्थः । ग्रष्ठधा पञ्चविधप्राणा दिव्यौ मनचच-सन्दृश्रेति चयः पञ्च भूतानि चेत्यषधेत्यर्थः । एकादशेन्द्रियभेद-चिद्रियरसतौनामनन्तवात तद्रदेनापरिमितधा, वाग्रब्दो विक-ल्पार्थः । ग्रध्यात्मं नाधिभूतं वाधिदैवं वा यचात् विविधर्दशि-तत्ववेमवभासयंसततदात्मना नानाविध उदूतोऽभिव्यक्त उदूततला-

The text further explains the different aspects of the self and its relation to the various elements, senses, and the divine. It describes the self as being manifest in various ways and as being related to the different levels of reality, such as the individual self, the elements, and the divine.

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वोड्डूत उद्धृतत्बादूतं भूतेषु चरति प्रविष्टः स भूतानामधिपतिः परिषस्नूवा(3) इत्यस्ता श्रात्मानं हि विच्छान्त-

The subtle and gross elements pervade all beings, having entered into them; he is the lord of beings, having surrounded them.

बेंहिष्व् ॥ २ ॥

इति मैत्र्युपनिषदि पञ्चमः प्रपाठकः ।

Thus ends the fifth chapter of the Maitri Upanishad.

देव भूतं भूतसंज्ञ आत्मा भवतौत्यर्थः। ['महद्धूतमनन्तमपारं'(ऋहद्। स्रा। ४)] इति श्रुते; ['एको विष्णुर्महद्धूतं'] इति श्रुतेस् । यतो भूतेषु प्रविश्टो भूतावभासकतया भूतानियन्तृतया चानुगतश् चरति गच्छति भूतानि व्याप्रोत्यत उद्धृतत्बादृत-

The self is the lord of beings, the essence of beings, and the cause of their existence. It is said in the Shruti, 'The great and infinite being' and 'The one Vishnu, the great being'.

मिति योजना । भूतएव भूतर्वाश्रितचया भूतानामधिपतिर्यभूवाधिष्ठाय पालयिताडभवद्यवचारडृश्योत्यर्यः । उपसंहारार्य उत्तरों भागः । दत्येवसुक्तप्रकारे(प्यासौ) ग्रसौ ग्रात्मा यथाव्यास्यातोऽन्तः-

The plan is to understand that the self is the lord of beings, the support of beings, and the maintainer of beings. It is the unseen cause of the existence of beings.

साचिप्रमथक्चार्वादिरूपेण बहिष्चेश्वरकार्देवतादिरूपेण विभाव्यते नान्य इत्यर्थः । श्रन्याच् श्रादराच् प्रपाठकसमास्वर्थो वा ॥ ३ ॥

The self is perceived both internally and externally, as the lord of the senses and as the lord of the gods. There is no other self besides this.

इति श्रीरामतीर्थविरचितायां मैत्र्युपनिषद्धौपिकायां पञ्चमः प्रपाठकः ॥ ० ॥

Thus ends the fifth chapter of the commentary on the Maitri Upanishad by Sri Ramatirtha.

(९) बभूवेयसा इति पु॰ पा॰

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[ ६ ष्ठः प्रपाठकः ]

दौपिकासद्धिता ।

दिधा वा एष आत्मानं विभज्य यः प्राणो यस्यासावादित्योऽथ वा एता वस्य पन्थानाः सन्त-

अथ षष्ठः प्रपाठकः ।

योऽन्तवेऽहिः सर्वजनेषु नित्यं वरत्यग्रान्तेषु सुग्रान्तरूपः । प्राणात्मनान्तर्वहिरङ्गुमाखिलरोपेष तसौ सततं नमोऽस्तु ॥ नमो गुरुण्यः सर्वभ्यो येऽसां चरणाम्बुजेऽस्मृति । सद्दौप निषदे श्रुतुद्रे तत्त्वेऽप्ययति मे धियम् ॥

एवमियता ग्रन्थसन्दर्भेण चिदात्मैक एव प्रत्यगब्रह्मरूपेष विज्ञेयः स एव ब्रह्मादिरूपेणैकविग्रहावस्थो ध्येयस्विति सुसूक्ष्म-पेचितोऽयं सर्वो दर्शितो मुक्तिस्थ चिदात्माऽयुज्यप्राप्ति-रभिहिता । इदानोमखैव चिदात्मनोऽनेकधोपालखायानेक-महिमानमविश्वकर्तौ श्रुतिम्नन्दमध्यमाधिकारविषयास्तदुपासनः

याथात्मना अनेकप्रकारा विधातुं प्रवृत्ते उत्तरेप प्रपाठ-कोन तत्वज्ञाननिष्ठापेचितानि वाधानान्यपि कानिचिदिधा-तुम् । यद्य खलु आत्मतत्त्ववाच मज्जतयोपेक्षितव्या तथापि यथामति मज्जतिमूढमाना अज्ञराऽपि यास्याध्यासामः । तदाऽ-ध्यात्माभिवृतदेहब्रह्माड्योपाधिभ्यां चिदात्मनः क्रियाश्रक्नि-प्रधानकिज्जानुगतचिदाभासभेदेन प्राणे श्रादित्यश्विति दिधा भेदं प्रकल्प्य तेनात्मनोपासनं विधातुमाद "दिधा वा एष

व्यावर्तते" इति । एष पूर्वप्रकृत आत्मा, वै प्रसिद्धः

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बंचि॒श्वाडहोरात्रे॑गौतै॒ा व्याव॑तं॒ते । स॒सौ वा आ॒ादि॒यो बाहि॑रा॒त्मन्न॑रा॒लमा प्रा॑विशो॒ता बाहि॑रा॒त्मक॑या

सर्व॒श्रु॑ति॒पु, दि॑िधा दि॒त्प्रका॑रे॒ष ॐकारं॑ स्वं रू॒पं वि॑भर्ति घ॒त्ते पा॑ल॒यति वा । प्र॒कार॑भेद॒सैव वि॒श्रद॑यति य: प्रा॒प्नो॑ दे॒हे पञ्च॑धा॒त्मानं॑ वि॒भज्य खि॒तोडस॒॑त्थैमेका॑ विधा, य॒स्यामा॒सौ ब्र॑ह्माड॒कर॑ड॒मध्ये जग॑द्व॒भास॑कत॒या॒र्वा॒खि॒तोडसि॑त ॐ॒ादि॑त्य: मो॒डघम॑प॒रा वि॑धे॒त्य॑र्थ: ।

स॒ध्यात्मं॑ प्रा॒णात्म॑ना स॒धिदै॑वमा॒दि॒त्यात्म॑ना च ब्र॒ह्मारू॑प: चि॒दात्मा॑ ध्येय द॒त्युपा॑ष॒नोत्पत्ति॑वि॒धिं सू॒चय॑न्नाह स॒थेति । स॒थेद॑मुच्यते स॒ध्यात्म॑न ए॒तौ द्वौ पन्थानौ वि॒ग्रे॑षा॒भिय॑न्कि॒मार्गौ॑ । कौ । अन्॑तर्दे॒हाभ्य॑न्त॒रं बहि॑ष्

दे॒हाद॑ध्यात्म॒रूपाहा॑द॒यो दे॒हग्र॑खे॒ति द्वौ पन्थानावि॒त्य॑र्थ: । ए॒तौ प्रा॒णादि॑त्यौ ब्र॒हो॑रा॒त्रे॒ष ॐकारा॑ रा॒च्या च व्याव॑तं॒ते विपरी॑तं॒ कुर्वा॑ते इ॒त्य॑र्थ: । अन्॑त:। किं॒क॑रो बहि॒ष् किं॒क॑रो

व्याव॑र्तते क॒थञ्च॒ त॒ज्ज्ञाव॑र्त॒नमि॒त्ये॑ति॒द्विश्रद॑यति "स॒सौ वा आ॒दि॑त्यो । गति॒रित्ये॑वं ह्याह" इ॒ति । स॒सौ प्र॑ति॒द्धो वै आ॒दि॑त्य: स॒दृशो॑ बहि॑रा॒त्मा प्रा॒णोड॑न्त॒रा॒त्मा यत॑ एव॒मतो बहि॑रा॒त्मन॑ च बहि॑रा॒त्मको त॒प॑स्यु॒क्ते॒ति याव॑त्, तथ॒ा बहि॑रा॒त्मक्॑या गत्॒या परिव॑र्त॒नेना॑न्त॒रा॒त्मन: प्रा॒णस्य गति॑र॒नु॑मो॒यत॑

द॒त्येव॑म॒प्रकारं॑ हि य॒त स॒ आह आ॑ग॒मज्ञो॑ड॒नयो॑र्नं वास॑त्वो भेद इ॒ति ग्रे॑ष: । प्र॒थमाश्र॑य:, सू॒च्यो॑ हि मेरुं प्रद॑चि॒णो-

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गत्यन्तरात्मनोडनुमौयते गसिरित्येवं छ्याध्याय यः काश्विदिदानपचतपाङ्क्षाध्यकषोडवदातमनास्तननिष्ठा

कुर्वन्नहोराचाभ्यां ब्रह्माडSदान्तः परिवर्तते प्राणोऽपि स्वासकृपेषा देहान्तः परिभ्रमति, तचैकाराचोराचसदृर्योगत्योः प्राणस्यैकविंशतिमहत्त्वशब्द्या स्वासा भवन्तौत्यागमग्रास्वसिद्धं प्राणापरिवर्तेनमनुमौयते, यदाह प्राणसम्सरपरिमितं हि पुरुषायुः [ 'प्रातायुवै पुरुषः प्रतन्र्रियः'] इति स्मृतिषिद्धे। तावत्कालं च प्राणः प्राणैरान्तः अभ्वरति, तचैकोऽद्विचादिवर्गेऽग्राणेऽग्रुरूपपरिच्छेद

ग्रादित्यपरिवर्तनप्रच्याधौन इति तद्वत्या प्राणेऽगतिरनुमौयत इति । इददानौमनतरात्मगत्या बहिरात्मगत्यानुमानप्रकारमाह श्रथ य इति । श्रथशब्दः पर्यायान्तरारम्भार्थः । यः काश्विदिदान् प्राणादित्यात्मदर्शैः श्रतएवापचतपाङ्गा ऋष्यात्मपरिच्छेदाभिमानाभिवृद्धिरूपपाप्मना रहितोऽन्त एवाडSध्यच दन्द्रियाध्वचचस्तेषु खतन्नो नेन्द्रियपरवशो दत्यर्थः । श्रतएवद्वादात्मनः निर्मल-

चित्तः, तन्निष्ठस्तस्मिन्नुपाख्ये निष्ठा तात्पर्थ्ये यस्य स तन्निष्ठः मन्तावत्तचचुर्योऽप्यविषयव्यावृत्तेन्द्रियः स उ इति केन्दः स एव तेनैति विपरीतेऽस्म । य एवंविधो विदान्ते तेनैवान्तरातिमक्या गत्या प्राणगत्या बहिरात्मन् श्रादित्यस्थ गतिरतनुमौयत दत्येवं व्याख्यातम । एतदुक्तं भवति, श्रध्यात्माधिभू-

तथोः पिण्डब्रह्माडडद्योः स्वखमानेन श्रतं वर्षाणायुःप्रमाण--

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ग्रातन्तचक्षुः सो ऽन्तरात्मक्या गत्या बहिरात्मनोडनुमौयते गतिरित्येवं व्याह । ग्रथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो यः पश्यतौमां हिरण्मय-

मित्यस्य अमलाद्यात्मगतप्राणात्मगत्या ग्रतवर्षान्ते पिण्डपरित्यागलक्षणा बहिरात्मनोडनुग्रादित्यस्य ब्रह्माऽऽडपिण्डपारं-

त्यागदूपा गतिस्थमानेन ग्रतवर्षान्ते भवेदित्यनुमौयते इति । ग्रथवा या प्राणात्मनो गतिदेशेर्धारणालक्षणा प्राणापानव्यापारैः क्रियमाणा तथा बाह्यात्मन् श्रादित्यस्य ब्रह्माऽऽड-

विचारणाच्चपोदयास्तमथनिरवर्त्याच्छोराच्यापारैः क्रियमाणा गतिरत्नुमौयते एचच प्राकृतजनबुद्धिगोचरलादिदहृष्टिगम्यलमभिप्रेत्य विद्वान्मध्ये निर्दिष्ट इति दृश्यव्यम् । एचतथोरन्यात-

रस्म्य गत्यान्तरस्य गत्यानुमानोपदेशग्रन्थयोरेकगतिलवचिन्तनार्थ इति । इदानौमनयोः स्थानभेदं गुणभेदं च सिद्धूवदनूच व्यतिष्हारं तच्चिन्तनार्थ विधत्ते “ग्रथ य एषोऽन्तरादित्ये

एवाश्रितोऽक्षरक्तिं” इति । गुणान्तरविधानार्थोडचग्रन्थः । य एष प्रिद्धोऽन्तरादित्ये श्रादित्याख्यस्य मण्डलस्य मध्ये

हिरण्मयो हिरण्मय द्व हिरण्मयो ज्योतिरमेयोडन्तर्यामौ पुरुषः पुरुषाकारादित्यदेवतान्तरानुप्रवेशेन लभ्यपुरुषाकार

इति यावत् । कोऽसौ हिरण्मयः पुरुषो च दमां पृथिवीं पश्यति दमामित्युपलक्षणं चैलोक्यमवभासयत्येत्यर्थः । ग्रथ

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स्रातं म रषोऽन्तरे हतपुष्कर एवाश्रितोऽन्तमत्ति ॥

पुरुषस्य हिरण्यगर्भे निमित्तं स्यादमेवाह हिरण्यवस्यादिति । हिरण्ये हिरण्यगर्भे तेजःसद्गतात्मके मङ्गलेदवस्यादवस्थावन्नात् तद्भेदेनावस्थितवादित्यर्थः ।

The vital breath (prāṇa) is within the R̥ṣi, it has destroyed the impurity and has resorted to the end (of the breath).

॥ ९ ॥

स्रथ य रषोऽन्तरे हतपुष्कर एवाश्रितोऽन्तमत्ति स

"वस्ति भागुरिरसोपनिषदर्पणचो"ऽप्यथर्वाङ्गिरसो"रित्यवापिर्गिरो वर्णनानुरोधः । पञ्चत्वेनैव हिरण्यवस्यादितिपाठः प्रामादिकः ! यदि सत्यस्तदा द्वितौयार्थे प्रथमा विपरिणेया, इमाङ्गलोकान् पश्यंतौत्थ्यर्थः ।

Now, the R̥ṣi who is within, having destroyed the impurity, resorts to the end (of the breath) and eats (the objects).

इदानौम-

इदानौम-स्वाध्यात्ममवस्यानमाह स एष दति । यो हिरण्यगर्भःषड्वस्तथा हिरण्यगर्भः पुरुष उच्यते स एषोऽन्तरे देहाभ्यन्तरे यदृ-

Now, the self (ātman) is described as being within the R̥ṣi.

त्पुष्करं हृदयकमलं तस्मिन् हतपुष्करे एव स्राश्रितस्तैचैव प्राकृत्यमुपगतः प्राणात्मा सञ्चननमदनौयमत्ति मुझूडे विषयान्

वा शब्दादौनुपशुद्ध दत्यर्थः ॥ ९ ॥ एवमादित्यमङ्गलान्तरभिव्यकं हिरण्यगर्भादिगुष्णकं पुरुष-

The vital breath (prāṇa) has entered the lotus of the heart, having destroyed the impurity, and has resorted to it, and has attained its natural state, and enjoys the objects.

मनूच तस्य द्वचन्नत्वेऽप्राणात्मभावं विधायेदानौमुखप्राणात-

मनूच तस्य द्वचन्नत्वेऽप्राणात्मभावं विधायेदानौमुखप्राणात्-

The mind (manas) is connected with the vital breath (prāṇa), and is not separate from it.

मानमनूच तस्यादित्यात्मभावं विदधाति "स्रथ य एषो-

न्नरे । स्रथ य एषो-

The mind is connected with the Āditya (the sun), and is identified with it.

न्नरे" दति । स्रथमनत्तौति" दति । स्रथमनत्तौत्यान्तोऽनुवादभागो

व्याख्यातः । स एष एवाड्मिरत्ता दिवि गुञ्जोके श्रितः प्राश्रितः

The text says, 'Now, he who is within...' and 'Now, the unmanifest (amanas) is...' The latter is an explanatory passage.

क्षित इत्यर्थः । कोऽयमिति चेत् स्रूयते श्रुतौः सूयतेऽङ्गिपः,

The meaning is that the self is supported and sheltered in the heaven. If one asks who this is, it is heard in the Śruti, and is known from the Āṅgirasa.

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एषोडभिदिवि श्रितः सौरः कालाख्योऽहश्यः सर्वभूतान्यनमत्तौति। कः पुष्कारः किमयो वेभि। इदं वाव तत्पुष्करं योडयंमाकाशोऽस्येमाश्रितस्तस्मिन् दिशेश्रितेऽसौ उपदिशो दिशः संस्थाः स्वासं। ऋरवोऽनुचरत एतौ

This solar being, known as Kala, is established in the sky and pervades all beings. What is that lotus-like support, and what is its nature? This space is indeed that lotus, in which the solar being is established, and in it the directions and intermediate directions are situated, and it is supported by the vital breath. The Vedas follow this (solar being).

स एव प्राणिनां कलनात् कालाख्यः कालमचिन्त्यः । प्रदृश्यः प्रत्यचागोचर एव मन् सर्वभूतान्त्येवान्तु तान्यक्तिं सर्वभूतानि संहरति, द्वितिमग्रब्धो व्यतिहारोपदेशेऽस्माश्रयर्थः। यच पुष्करे स्थितोऽनमन्तौध्यात्ममुक्तं दिवि श्रितोऽनमत्तौति चाधिदेवं, तदुभयस्वरूपाज्ञानसया बालखिल्याः पृथक्नित्त "कः पुष्कारः । वेभि" इति। स्पष्टार्थे। उत्तरमाह प्रजापतिः "इदं वाव

He is called Kala because he is the cause of the movement of living beings, and he is beyond the comprehension of time. He is visible, yet beyond the perception of the senses. He is the mind that pervades all beings, and he is the one who withdraws all beings into himself. The statement 'he is established in the sky and pervades all beings' refers to his divine aspect, and it is said that he is liberated from the cycle of birth and death. The ignorant ones, known as the Balakhilyas, are perplexed by the dual nature of this being, and they ask, 'What is that lotus-like support, and what is its nature?' The Lord Prajapati explains it clearly, saying, 'This is indeed that lotus'.

स्वासं" इति। योऽयं प्राणितः श्राकाश इदं वावेदमेव तत्पुष्करं, यदध्यात्महत्पुष्करमुक्तं तदिदमेवाधिदेवं प्रतिद्धूमाकां, नानयोः स्वहुपमेदोऽस्तीद्व्यर्थः। तथा चाकाशमेव हददये ज्याघाडननरे च पुष्करमिति स्वहुपप्रश्रयोत्तरमुक्तम्। किमय इति प्रश्रखोत्तरं वदनं हृदयपुष्करखादुदरमयत्वं प्रतिद्रुमिति मलाधिदेवपुष्करदशान्याहेति। 'स्वखाकाशपुष्करखेमा: प्रतिद्धः प्राच्याद्या

This vital breath is indeed that lotus, which is the same as the space that is spoken of as the lotus in the context of the individual self. There is no difference between the two in their essential nature. It is also said that the space in the heart is the lotus, and it is the same as the lotus that is spoken of in the context of the divine. The question 'what is its nature?' is answered by saying that it is the abode of the vital breath, and it is the same as the lotus that is spoken of in the context of the divine. The directions, starting from the east, are established in the lotus of the sky.

ग्रामेय्याधास्वतस्सतद्वो दिशो दशलंस्या दशलेन। स्थिता स्वासं स्वास्चित्यर्थः। तथा च हृदयाकाशवाज्ञानाकाशयोर्हंदयकमलगताष्टदज्ञानाष्टदिग्याभेदो षष्ठ इति तात्पर्यार्थः।

The vital breath is established in the directions, which are supported by the lotus of the sky. The meaning is that the vital breath is firmly established. Similarly, the distinction between the space in the heart and the external space is explained in the sixth chapter, where it is said that the eightfold knowledge is related to the lotus in the heart and the eight directions.

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प्राणादित्या एता उपासौतोमित्येतदक्षरेऽ व्याहृतिभिः सावित्रा नेति ॥ ७ ॥

The Prāṇa Ādityas worship this (Brahman) as ‘Tat Savitṛ,’ in the sacred syllable Om and in the Vyāhṛtis. 7.

दे बाव ब्रह्मणो रूपे मूर्तं चामूर्तं चाथ यन्मूर्तं तद्सत्यं यद्मूर्तं तत्सत्यं तत्सत्यं तज्ज्योतिर्यज्ज्योति: स

एवमध्यात्माधिदैवयोः प्राणादित्यपुरुषयोरभेदेन प्रत्यङ्मनस्स्थान-

There are verily two forms of Brahman, the gross and the subtle; and that which is gross is false, and that which is subtle is true; that which is true is light, and that which is light is the sun.

एवमध्यात्माधिदैवयोः प्राणादित्यपुरुषयोरभेदेन प्रत्यङ्मनस्स्थान-गुष्णक्रियाभ्याममेददर्शनं विधाय पुनस्तावनूच भगवत्याच्चति-प्रणवाख्यमवनं तयोरुपासनं विधत्ते “स्वाङ्गोऽविचरत । सावित्रा चेति” इति । एतौ प्राणादित्यौ यथावाख्यातौ सर्वाङ्गदूरे सन्निहितौ विचरतः परिवर्तते हृदये बाध्याकामे चेत्यर्थः । एतौ

उपासौ ध्यायेत्। कथम्, श्रोमित्येतद्चरेऽचरेत्येतत्, व्याहृतिभिरिति श्रुतेः। स्वारिल्येताभिस्तिसृभिः, सावित्रा सावितृदेवत्यर्चा गायत्र्याख्यया चेति । इति शब्दः प्रोद्गाराद्याख्यामनविधूप-महाराथः ॥ ८ ॥

He should meditate on these two (forms of Brahman) as worship (to be performed). How? (He should meditate on Brahman) as ‘Om,’ as the Mutable and the Immutable, as declared in the Śruti (texts) with the Vyāhṛtis, i.e., with these three which begin with ‘Bhūḥ.’ And (he should meditate on Brahman) with the Gāyatrī, whose deity is Savitṛ. The word ‘iti’ refers to the chapter which begins with ‘Ud-gāra.’ 8.

दद्यानौषुपासनाख्यमनलिनोऽक्षरश्रोदारस्य तत्प्रतिपादचिषं-सत्स्थतये तदुपत्तिप्रकारमाह “दे बाव । युज्योत इति” इति । ब्रह्मणः परमात्मनो दे वाव दे एव रूपे रूप्यतेऽधिष्ठानतया ब्रह्माडभ्यामिति रूपे निरूपको हत्यर्थः । के ते इत्यत आह, मूर्तं च मूर्तं मूर्छितावयवं कायं, अमूर्तं तदिपरौतं च कारणंम् ।

The Śruti, having described the imperishable and great Ātman, whose characteristic is the Upāsanā called ‘Dhyāna,’ now declares the origin of that (Ātman) for the sake of establishing its existence, (and says), ‘There are verily two,’ etc. The two forms of the Supreme Ātman, Brahman, are verily ‘two,’ i.e., these two alone are the forms, as is declared in the Śruti, ‘Brahman is twofold.’ The meaning is that the two forms are described as the substratum (of the universe). To the question, ‘which are they?’ the Śruti replies, ‘the gross and the subtle.’ The gross is the body whose parts are solidified; and the subtle is that which is other than that, viz., the cause.

अस्थान्योरमधे यन्मध्ये च यन्मतं तद्वर्यं ‘वाचारम्भणं विकारो नामधेयं’ इति श्रुतेः।दमूर्तं तत्सत्यं ‘ऋत्तिकेल्येव सत्यं इति (खान्दो॰)। ६ प्र*)

And that which is between the gross and the subtle, viz., that which is in the middle, is the best; as is declared in the Śruti, ‘(Brahman is) the modification, the name, the beginning of speech.’ The subtle is the true; as is declared in the Śruti, ‘That alone is true which is known in the Ṛtvik (sacrificial) functions.’

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इ ३

मैत्र्युपनिषत् ।

[ ६ षः प्रपाठकः ]

प्राणित्यः स वा एष श्रोमित्येतदात्माभवत् स चैधात्मानं व्यक्तृत श्रौमिति तिष्ठो माचैताभिः सर्वेमिदमोतं

श्रुते: यत्सत्यं परमार्थसत्यं सर्वाधिष्ठानं तद्विद्यया परिष्ठढं 'मदेव सोम्येदमग्र आसीत् तत्वस्यं स आत्मा' इति श्रुते: । ब्रह्मशब्दार्थेमाह, यद्विद्या तन् ज्योति: प्रकारशभाव यत् तज्ज्योतिरनेकाश्रयं स

प्राणित्य: सूर्य: 'धेनुं सर्धस्पाति तेजसैदृक्' इति श्रुते: । स प्रादित्यो वै एष ब्रह्मप्रकाशात्मक श्रोमित्येतदात्मा श्रोऽकार-

खरूपोऽभवत् प्रणवात्मनोदित दत्यर्थ: । श्रोऽकारो ज्ञानुच्यारं प्रशिद्धं 'तदा एनदनुज्ञाबरं यद्दी किंयानुजानात्योमित्येव तदाह' इति ( छान्दो० । १ । ८ ।) श्रुते: । प्राणित्यस्यात्मनुजां शुवच्चिव

जगतामुदेति 'य एवासौ तपति तस्युदोषसुपाशौतोमिति श्वेष स्वरक्षेत' इति श्रुते: । एवं प्रणवोदित: स प्राणित्य आत्मानं प्रणवं चैधा चिप्रकारमकुरुत ऋतवान् श्रोमिति न्र उ म् इति तिष्ठो माचां श्रवयवा:, एताभिः सर्वेमिदमोतं प्रोतमेव । यथा

दौर्चेन्नत्नुष्टु तिर्यङ्नन्वः प्रोता्स्तिर्यक्नत्नुष्टु तौर्चेन्तनन्न श्रोन्ता वैपरौत्येन वा परख्यरं संयोगविग्रेषैषकोभूता: सन्त: पटशब्दवाच्या

भवन्त्येव प्रणवात्मनो मध्येवारग्रेष्योतप्रोततथावस्थानादहनसेव प्रण-

वातमोत्तच प्रोत्याक्षि न मत्तोडन्यत् किश्चिदीयेवं ज्ञान । स

प्राणित्यो यतस्तदादेतदै एष वै प्राणित्य श्रोमित्योऽकार एवेत्येवं

ध्यायत चिन्तयत हे वाङ्खिच्छा: । ध्यानशब्दार्थेमाह श्रात्मानं

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प्रोतं चैवास्मोत्येवं ह्याहैतदग्रादित्य श्रामित्येवं ध्यायत श्रामानं युजोत इति ॥ ३ ॥

प्राणप्रधानं प्रत्यग्मात्रित्ये श्रादित्यात्मनि युञ्जीत, वत्यघो बकृक्चानि लकारवचनियतोन योजयेत्, एकातिमतां भावयतेत्थर्थ: । रतौत्यनुवाकषमास्मर्थ: ॥ ३ ॥

Having meditated on the sun as 'protam' and 'asmotyevam', he should join 'agram' and 'adityam', thus contemplating on the sun. 'yuktam' is derived from 'yuj', meaning to join or unite.

य: प्रशाव: स उज्जौथ इत्यसौ वा श्रादित्य उज्जौथ

ओंकारे आत्माभिध्यानविधिं मच्चौकुवंस्तच्चैव विशेषान्तरं विधित्वनाच्च "अथान्ययुक्तं। तस्य तत्" इति । श्रथैतदन्यच कान्दोग्येड्युक्तं प्रणवस्योपासनं, यच्चापि तचाझावबद्ध सुपासनमिह तु ख्यातन्तं तथापि स्तुत्यर्थसुधारणं न गुणोपसंहारार्थमिति दृश्य्यम् । प्रणवोदौौथथोरेकलकथनार्भार्थोऽद्यग्राब्द: । खलुग्राब्द: कर्मप्रकार-

He who is the Praṇava, is the Ujjātha; that Āditya is the Ujjātha.

एकोदौौथस्मारण्यार्थ: । य उज्जौथ: सामगानसुज्रौौयभक्त्यवघव प्रोद्वार: स बकृचानां प्रास्ताङ्भूत: प्रणव:, यस्य बकृचानां प्रणव: स उद्गाहणसुज्रोौय: । एवं प्रशस्तोचाङ्तथा भिन्नस्थाननिवेशिनो-रोद्वारव्यतिरोरभेददृष्टिं विधाय तस्योदौौयात्मकस्य प्रणवस्यादि-

त्यात्मना दृश्य्यत इत्याद, इत्थं सो वा श्रादित्य उज्जौथ उकौौयातथ्यव प्रोद्वार इत्यर्थ: । एष श्रादित्य एव प्रणव: प्रास्ताङ्भूता प्रोद्वार इत्येव हि श्रुति कान्दोग्यश्रुतिारत्यर्थ: । एवं स्तुत्या महाकृतिमादित्यं

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एष प्राणवा इत्येवं ह्याहोज्जोथं प्राणवाणं प्राणोतारं भारूपं

पुनर्द्वैशिनष्टिगुणान्तरविभ्रष्टितया ध्यानाथें, उद्दोथमित्यादिना ।

This is the Prana Va, thus indeed they say, the Prana Va, the Prana Vana, the Prana Utaara, the Bhara Rupa

विगतनिद्रं विजरं विमृत्यं चिपदं नक्षरं पुनः पञ्चधा

कन्दोर्गानासुद्रोथभक्ष्यवयवलेनोद्रोथं बडूचानां प्राणस्थानर्गतप्राणवाख्यं

devoid of sleep, devoid of old age, devoid of death, devoid of sorrow, devoid of decay, again fivefold

ज्ञेयं निहितं गुहायामित्येवं ह्याहोऽज्जेमूलं चिपाद्वत्क्ष

प्राणोतारं प्रकर्षेण तत्तत्कर्मेषु प्रवर्त्चितारमत एव प्राणवाख्यमित्यर्थः,

to be known, hidden in the cave, thus indeed they say, the root of the Ajja, like a tree

भा: प्रकारो रूपं स्वरूपं यस्य म भातुपकस्तं, विगतनित्य-

निवृत्तनिद्राडविद्या तमोऽप यस्मात् तं विगतनिद्रं, विजरं

जरारहितं सदैकरूपमिति यावत्, विमृत्युं विगतमृत्युमविनाशिनं,

चौष्ण पदानी यस्य जाग्रत्प्रसुप्तुपाख्यानी प्राणकृपसि भूतव:-

खरिति वैलोक्याख्यानादित्यरुपस्य म चिपदस्तं चिपदं, चौष्ण-

चराणि यस्याकारोकामकराख्यानी प्राणवरूपसि म व्यचरस्तं व्यचरं,

पुनः पञ्चधा ज्ञेयं विचिन्त्यं यतो *( चिन्तयतो ) गुरुभ्यां देशिकहर-

रूपाभ्यां निश्चितमाश्रितं देहान्तस्सरणत्नं प्राणापानादिहुपे पञ्चधा

ज्ञेयमित्यर्थः। इत्थेवं हि श्रुतौ गुणविधायिन्यौ श्रुतिरिति श्रेष्ठ। एवं

विग्रेषितमोमित्यनेनैतदुपासौतेति वच्यभाषणेनान्वयः । उक्तविग्रेषष्ठ-

स्वादित्यातमनो भारूपलं विशेषतो ध्येयमित्यभिप्रेत्य वाच्यवाचकयोः

चितितं यत इति लि‌सिखतं ।

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[ ६ ष्ठः प्रपाठकः. ] द्वैपिकाराधिता।

शाखा श्राकाशवाख्यग्न्युदकभूम्यादय एकोऽस्त्यनामा मै- तद्वैन्नोत्प्यैतत्ततो ये यदसौ(1) श्रादित्य श्रोमित्येतदक्षरस्य

चैतत् तस्मादोमित्यनेतदुपामौताजस्रमित्येकोऽस्य सम्बोधयितेत्येवं व्याख ।

परब्रह्मप्रणवयोः सारभूतोऽयमिति तन्मधिमानमविश्करोति जडंमूलमिति । जडं विकारातोतं परं ब्रह्म मूलमुपादानम् ।

तदेव मूर्खं खरूपतो निर्देश्र्गति चिपादयति । चिपादस्यामृतं दिवौति मन्त्रभागमपाश्रितं विकारातोतं ब्रह्माख्य वाच्यप्रपञ्च- स्वाश्रत्यनाद् जडं मूलमित्यर्थः । ऋषि शाखा श्राकाशादयोर्

विकाराः, भूत्यादघ ऋत्यादिपदेन चराचरगत्, सृष्टिं प्रसिद्धार्थम् । एवंलचणः एको ब्रह्माडलचण समष्टिपिण्डोऽस्यत्यानमा स्वःपर्यन्तं

स्वाश्रतौति विश्याश्रनहिलाद्स्वत्यमज्ञ दत्यर्थः । यदेतदक्ष्यसञ्ज्ञातं जगदेतद्ब्रह्मोपादानलाच् ततोडन्यदित्यर्थः, तथा च कठक- सृतिः 'जड़ेमूलो ब्रवार्ग्राख एषोडस्यः सनातनः । तदेव शूकं

तद्वा तदेवामृतसुच्यते' इति । एतस्य सर्ववाच्याश्रयतया मर्यादि- कस्य ब्रह्मा एतत् तेजः प्रकार्शः सार दत्यर्थः । किंमित्युच्यते

यदसौ श्रादित्यो ऽथोडमावादित्यः प्रसिद्ध एतद्वाण्णस्तेज दति योजना । सर्ववाच्याfष्टानब्रह्मासारतसुल्लो सर्ववाचकाचिष्ठानप्रणव- मारताज्ञाश्योपदिग्रति श्रोमित्येतद्वरस्य चैतदिति एतत् तेजो

यदसौ श्रादित्य दति पूर्वेष येजना । श्रोडारादित्यथोऽक्तं

(२) यदसावादित्य इति पु० पा० ।

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एतदेवाक्षरं पुण्यमेतदेवाक्षरं परम्‌ ।

मच्छिमानमनूचोपाख्याल सिद्धसुपसदहरति तस्मादिति । एतत्‌ प्राणादिव्यातपकं तत्त्वमक्षरमुपासौतेति सम्बन्धः । इतिशब्द उपासनविधिविधिस्सुतचये प्राणव-

This is the sacred syllable, this is the highest syllable.

एतदेवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत्‌ ॥ ४ ॥

माहाकथवादिवाकमुदाहरति एकोऽस्येति । तस्य प्राणवस्य एकः श्लोकरूपो मन्त्रः *सम्बन्धयितेतितौकिकपाठः । सम्वोधयिता माहात्यप्रकाशको विद्यते रत्येव द्वार्त्र काठश्रुतरितिर्यर्थः । तमेव श्लोकं किंचित्स्वरभेदेन पठति

Having known this syllable, whatever he desires, that is his.

आथान्यचाप्युक्तं स्वनवत्येषास्य तनूया ग्रामिति स्तोत्रुपुंसकेतति लिङ्गवत्येषाड्थामिव्ययुरादित्या इति

एतदिति । एतदेवाचरं प्राणवाख्यं पुण्यं पुण्यप्रदं पुण्यकर्मेसु प्रयुज्यमानमित्यर्थः, एतदेवाचरं परं परब्रह्मप्रकाशकं मोचद्‌-

And also otherwise it is said, 'With this body of his, he attains the state of being praised by the gods, and becomes a leader among men.'

मिल्यर्थः । किं वाऽऽज्ञा एतदेवाचरं ज्ञात्वा ममेषद्‌मेतदेव नान्यदिति निश्चिल्य तत्परः सन्‌ यो यदिच्छति स्रम्युदयं वा मोचं वा फलं तस्य तत्त्वत्येवेत्यर्थः ॥ ४ ॥

"आथान्यचाप्युक्तं स्वनवत्येषास्य तनूस्तनुः स्वनवतौ श्रब्धवतो । सा केत्यत श्राङ्ख या श्रोमितोति श्रोङ्काररूपा तनुरुदात्तानुदात्तस्वरितरूपैःस्वर्यैषणोचाचर्यमाण स्वनवत्यर्थः ।

प्रणवावधवेवेक्षकादिरादिशु एकैकं चिंकं चिकमवयवग्रो *सम्बन्धयितेति टौकिकपाठः ।

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भास्वत्येषाथ ब्रह्मा रुद्रो विष्णुरित्यधिपतित्वेषाथ गाईपत्यो दक्षिणाग्निराहवनीय इति मुख्यत्वेषाथ चतयजुः सामेति विज्ञानवत्येषा मूर्धेति स्वरिति लोकवत्येषा भूर्भुवं भविष्यदिति कालवत्येषाथ प्राणोदकृत् ह्ययमिति प्रतापवत्येषाथान्नमापद्ब्रमा इत्याप्यानवत्येषाथ बुद्धिर्मेनोडहंकार इति चेतनवत्येषाथ प्राणोSपानो व्यान(९) इति प्राणक्येषेत्यत श्रामित्यैनेता: प्रस्तुता स्वर्चिता स्वर्पिता भवन्तोत्येवं व्याहैतदै सत्यकाम परच्चापरच्च ब्रह्म यदेदमित्यो-तदक्षरामिति ॥ ४ ॥

विभज्य प्रश्नवावयविन: खनवत्याद्यात्मतामापाद्य तादृकुप्रपञ्चतुल्येन प्राणादित्यात्मनस्तनहृपवैशिष्यं भोक्तेमिति प्रकरणार्थ:। येषां ये स्वभावसिद्धा धर्मास्ते स्तद्विषेशेति सुबोधोऽडबरार्थ:। द्रति चत: ऋत: श्रत: श्रोमित्यैनाचरेषा एता: प्रस्तुताः खनवत्याद्यात्मनोडर्चिन्ता: पूजिता: श्रुता: स्वर्पिता: प्राणादित्यात्मनि विशेषेणालेन स्मार्पिता: समारोपिता भवन्तोत्येवं हि श्राद्ध एतमर्थं प्रश्नप्रतिविवरित्यर्थे:। तामेव पठति एतदै इति। पिप्पलाद आचार्य: सत्यकामं श्रिष्यं प्रत्याद हि सत्यकाम श्रोमित्येतदचरमिति यदक्षि एतदै एतदेव परच्च ब्रह्माSपरच्च ब्रह्मेति विद्धोति। परापरब्रह्मज्ञानोपास-नयोरालम्बनमेतदेवाचरमित्यर्थ: ॥ ४ ॥

This is resplendent, this is Brahma, this is Rudra, this is Vishnu, thus according to the lordship; this is Gārhapatya, this is Dakshinagni, this is Āhavanīya, thus according to the chiefship; this is Ṛk, this is Yajus, this is Sāman, thus according to the knowledge; this is the head, this is the Svara, thus according to the world; this is Bhūr, this is Bhuvaḥ, this is the future, thus according to time; this is Prāṇa, this is the water, this is he, thus according to the power; this is food, this is Brahman, thus according to the pervasion; this is Buddhi, this is Manas, this is Ahaṅkāra, thus according to the consciousness; this is Prāṇa, this is Apāna, this is Vyāna, thus according to the Prāṇa; thus according to the toil. These are presented, meditated upon, and worshiped, and they become the Supreme and the inferior, O Satyakāma, this Brahman, which is both the higher and the lower, is that Imperishable.' Thus (it is said). The teacher Pippalāda, having divided the questions into parts, explained the nature of the Self, beginning with 'resplendent', and showed that the Prāṇa and other deities are special forms of the enjoyer. The natural characteristics of these deities are explained in relation to their respective objects. The words 'Śruti', 'Ṛta', and 'Śraddhā' are used to describe the means of knowledge. The teacher instructed Satyakāma, his disciple, that this (Brahman) is both the higher and the lower, and that it is the support of both the knowledge and the worship of the Supreme and the inferior Brahman.

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ॐ ।

Om.

मैत्र्युपनिषत् । [ ६ षः प्रपाठकः ]

The Maitri Upanishad. [6th Chapter]

अथाध्याहृतं वा इदमासौत् स सत्यं प्रजापतिस्तप-

Now, this (universe) was (only) the (three) words (of the Gāyatrī) in the beginning; that was the truth, Prajāpati performed austerity,

स्तप्त्वानुव्याहरदूर्भुवः स्वरित्येषैवास्य प्रजापतेः स्वविष्ठा

and having performed austerity, he emitted Bhūḥ, Bhuvaḥ, and Svar; these (three) are his most essential vigour.

तनूषी लोकवतौति स्वरित्यस्या: श्रृणो नाभिभूवो

Tanūṣī (the body) is (meant by) Lokavat (like the worlds); by Svah is meant Śṛṇo (the ears); Nābhibhūḥ (the navel) is

भूः पादा श्रादित्यश्रक्षुः । चक्षुरायत्ता हि पुरुषस्य

Bhūḥ; the feet are (meant by) the Āditya (sun); the eye (is meant by) the Śrāddha (faith); for a man's

मष्तौ माथा चक्षुषा ध्र्रयं माथाश्र्रिति सत्यं वै

success depends on the eye; the head is (meant by) the Māthā (intellect); the support of the Māthā (intellect) is the truth; verily,

एतां प्रपदिकां एतां उपासीनो मिलयेतद्वेदेषु यौद्दितोभि:

For one who resorts to this Prāṇāgnihotra and meditates on it, it becomes fruitful as declared in the Vedas.

माविच्चा चेतिं यत् सूक्ष्मोपन्यासं तच प्राणवापेचितो विशेष: सर्व उत्क`

The special (character of Prāṇa) which is subtle and is marked by the cessation of the functions (of the organs) and which is dependent on Prāṇa, is the best, the highest.

ददातै व्याद्दृतयपेचितो विशेषस्तदुत्क्रयांदप्रंशननेनोपपादनौय

The special (character of Prāṇa) which is marked by the (three) words (Bhūḥ, etc.,) and is worthy of being known is to be demonstrated by reasoning (on the Śruti).

दत्युत्तरौडनुवाक श्रारभ्यते "अथाध्याहृतं । चक्षुः" इति । श्रथेति

Hence the next Anuvāka is begun (with the words) 'Now the (three) words (of the Gāyatrī).' The word Atha (now) is

व्याद्दृतिख्यानारम्भार्थ: । इदं त्रैलोक्यं पूर्वमध्यतममभ्दनिर्दिष्टं

the commencement of the description of the Vyāhṛtis; this (universe) is the three worlds, the first, the middle, and the last mentioned.

वै श्रासौत्, सत्यं स प्रजापतिरिति सम्बन्धः । स च त्यचैति सत्यं

The construction is 'that was (only) the (three) words (of the Gāyatrī) in the beginning; that was the truth, Prajāpati.' And that is this truth,

पञ्चभूतपरिणामात्मकमध्याचतमामूत् । तदै स प्रजापतिस्तपैैलोक्य-

the essence of the five elements; he is Prajāpati, having performed austerity for (i.e., to create) the three worlds.

मात्रैव ऋद्धा तप्त्वा प्राणिहितसङ्कारोच्चारिकमालोचनं कुल्ला

Having performed austerity with a desire (to create), he reflected on the creation of beings; that reflection is like the examination (of a teacher) of the (three) words.

भूवः स्वरित्येवमनुक्रमेषोच्चारितवान् पादनाभिश्रिर:प्रदेश्रा-

He uttered (the three words) Bhūḥ, Bhuvaḥ, and Svar, in due order; the feet, the navel, and the head are their regions.

नाभभ्य भूवःसंव्रिति ऋमेषोच्चारितवानित्यर्थः । एवं स्पष्टोच्चारणे

The meaning is that he uttered (the three words) in due order, viz., Bhūḥ from the navel, etc.; and in their clear utterance

हेतुमाच्च एवं लोकत्र्रयात्मकाख्य प्रजापते: स्वविष्ठा स्वोच्तममा

and cause, the three worlds are the most essential vigour of Prajāpati; they are the highest.

तनूः श्रौरं या लोकवतौति पूर्वानुवाकेऽवचित्याध्याशार: ।

The body is (meant by) Lokavat (like the worlds); this is to be understood from the preceding Anuvāka.

तच का व्याद्दति: किमज्ञवाचिकेत्येतदिभजते स्वरित्यादिना ।

The doubt here is what is the Vyāhṛti? Is it a mere sound or is it to be understood (as having a meaning)? This is settled by (the passage beginning with) Svah etc.

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[ ६ ष्ठ: प्रपाठक: ]

दौमिकासुचिता ।

६९

चक्षुरिक्षिरयवस्थितो हि पुरुष: सर्वार्थेषु चरत्येतस्मात्

भूभुव: स्वरित्युपरतानेन हि प्रजापतिविश्र्वात्मा

विश्वचक्षुरिवोपासितो भवतौत्येवं ज्ञाहैषा वै प्रजापते-

प्रशास्तान्वा: । एवं व्याचच्युत्पत्तिं तदर्थज्ञोपदिष्टं प्रकृतस्खादित्यात्मन

उपाख्यायि तत्वमसि वाक्यं व्याचच्यतिश्रौरप्रजापतिव्यववतां तस्योप-

दिगति श्रादिव्यस्चरति । सर्वाङ्गेषु चक्षु: प्राधानयसुपपाद-

यन्नादित्यं महौकरोति “चक्षुरायत्ता । उपासौत” इति ।

पुरुषस्य व्यवहते: महतो ऽपरिमिता माचा मौयते ज्ञायत इति

माचा विषय: मितिरेव वा माचा विषयसिद्धि:; हि निश्चितं

चक्षुरायत्ता चक्षुर्धौना । उत्क्रमयें लोकप्रसिद्धयोपपादयति

हि यस्मादयं पुरुषस्चक्षुा माचा: विषयांस्सुरति दूरस्थानपि

निद्राकृतसमविषमदेशानपि प्रतिपद्यते, ऋतस्सुचरायत्ता पुरुषस्य

महतो माचेल्यर्थ: । प्रजापतेःसूक्ष्माज्जालेनादित्यं महौकरोत्येदानैं

माचादेव प्रजापत्यात्मतां सम्यादयति सत्यमिति । वै प्रजापतेः

सत्यं चक्षुर्दृष्टस्य सत्यप्रसिद्धे: प्रजापतिरपि सत्यं सत्प्रदात्मक-

चैल्लोक्यभरौरलात्, ऋतस्सुचरादित्य: सत्यमित्युक्ते सत्यात्मा

प्रजापतिरादित्य इत्युदकं भवतौति भाव: । चक्षु: सत्यत्वसुपपा-

द्रयति श्राचिणौति । वरत्यविषंवादितया हि प्रसिद्धुमेतदित्यर्थ: ।

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विमृश्यतत्नूरेतस्यामिदं सर्वमन्तर्हितमस्मिन्‍श्व सर्वस्मिन्ने-

षान्तर्हिंतेतित तस्मादेषोपासौत ॥ ६ ॥

तत्सवितुर्वरेष्यमित्यसौ वा ऽऽदित्यः सविता स

वा एवं प्रकारयौय* आत्मकामेनेत्याहुब्रह्मवादिनोऽथ

उपसंहर्येतक्रादिति । उक्ताद्देतोरित्यर्थः । आत्मन हि व्यादित्यात्म-

तयादित्यास्सतोपाम्नेन विश्वचक्षुः सूर्य द्वै विश्वात्मा प्रजापतिरुपाशितो भवतौैवं द्वाह कच्छिकृत्यनरमिति श्रेषः । किमा-

हिंति तदोचै षितेति । एषो हि पूर्वोक्तो सूर्यर्हपो प्रजापतिब्रह्मोपो

विश्वं विभर्तीति विश्वभृत् तनुः श्रौरं । कथमस्या विश्वभृतत्वमिति

तदाच एतस्यामिति । एतस्या तनौ द्वदं सर्वं दृश्यमन्तर्हितं गूढं

आदित्यप्रकाश्चादितमसेव सर्वमित्यर्थः । तथासिंश्व सर्वस्मिन् दृश्ये

विषये एषा तनूर्नद्धिता तत्तदर्थप्रकाशकलेन तचदात्मतामापन्ना

सतौ प्राकृतैर्नैः परिपूर्णा न दृश्यत इत्यर्थः । यद्धा प्राणहुपेषा

सर्वैर्देशान्तर्चिंतेत्यर्थः । व्याचचतिगुणाविधिमुपसंहरति तस्मादिति ।

एषा व्यादित्यात्मिका तनूभूता तस्मादिता तस्यैवोपासौतेति

चोजना ॥ ६ ॥

ईदानीं पूर्वं प्रतिज्ञातां शाविच्चौ श्रौरताच्छोखोपपादचित्र-

सुत्तरानुवाक आरभ्यते "तत्सवितुः । ब्रह्मवादिनः" इति ।

प्रचरगयौय इति पाठान्तरं ।

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[ ६ ष्ठः प्रपाठकः ]

दौपिकासहित।

भर्गो देवस्य धीमहि सविता वै देहस्ततो योडस्य भर्गोऽस्यतां चिन्तयामोऽर्थाद्ब्रह्मावादिनोऽस्य धियो यो नः प्रचोदयादिति बुद्धयो वै धियस्ता योऽस्याकं नः

ग्रादौ मन्त्रप्रतौकान्यादाय व्याचष्टे तत्त्वितस्तुर्वरेषामिति । प्रथमः पादस्तस्यार्थोऽसौ वा दत्यादिनोच्यते । तच सवितुस्तत्त्वरूपं वरेषामित्यन्वये सवितुरिति षष्ठी पुरुषस्य चैतन्यमिति वदद्विवचित्स्वार्थ इति मत्वा श्रेष्ठपदार्थमाहासौ वा इति । श्रेष्ठो वै प्रसिद्धो जगद्वभासकलोन विभाव्यमानः सविता सवितुरिति मन्त्रपदेनोक्त इत्यर्थः । वरेषाम्प्रब्धार्थमाह स वा इति । स वै स एव सविता, एवं यथोक्तात्मस्वरूपेण प्रवरेणैषः प्रकर्षेण तदेकनिष्ठतया प्रार्थनैष्यदात्मभावना कार्येति यावत्, केन आत्मकेन, काम्यत इति काम आत्मैव कामः प्राप्यो यस्य स आत्मकामेन, काम्यत इति काम आत्मैव कामः प्राप्यो यस्मादात्मकामस्मेन आत्मन्: शाभाविकस्वरूपाविर्भाविकामेनैव निति यावत् । दत्यादर्ब्रह्मावादिनो ब्रह्मावदनभौषा वेदार्थविद् इत्यर्थः । द्वितौयपादप्रतौकारमार्थोऽस्यग्रब्धः ।

भर्गो देवस्य धीमहि प्रतौकग्रहणम् । तच देवपदार्थमाह सविता वै देवः । सवितैव देवग्रब्दार्थे:, स एवं ज्योतनाद्देव उच्यते प्रचापि षष्ठर्थी न विवचितः । तत्स्वरूपं ज्योतनस्वभावलाच्चोडस्य सवितुर्भर्गाख्यो व्याख्यास्यमानभर्गग्रब्दवाच्य आत्मा तं चिन्तयामौति धौमहेत्यर्थमाद्ब्रह्मावादिन इति । पूर्ववत् चिन्तयामौत्येकवचनमर्थंतः

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प्रचोदयादित्याहुर्ब्रह्मवादिनः। स्रथ भर्गा इति यो ह वाऽऽस्मिन्नादित्ये निहितस्तारकोऽक्षिणा वैष भर्गायो भाऽभर्गऽतिरस्य होति भर्गा भर्जयतौति वैष भर्ग इति रुद्रो ब्रह्मवादिनोऽन्य स इति भासयतौमान्

पर्यायनिर्देशानपरं न तु धौमच्चोत्कवक्वचनश्शेकवचनान्तलेनोच-प्रदर्शनार्थम्। 'वयङ श्याम पतयो रसौष्णाम्' इति वत् कर्हीकोऽपि सकलेषु बडवचनप्रयोगस्य साधुल्यात् चचुरादिकरणोपाधिमेदेनैकस्मिन्नपि बडूत्वम्भवादेति द्रष्टव्यम्। स्रथ हतोत्पाद्यध्हो धियो यो नः प्रचोदयादिति। धौःप्रबन्धःः प्रसिद्ध एवेत्याच बुड्ढयो वै धिय इति। ग्रत्नःकरणप्रक्त्तय इत्यर्थः। ताः बुड्ढौरस्माक-मस्मदोयाः यः प्रचोदयात् प्ररष्टं प्रेरयतिर्लित्याश्रिषि बिडद्रत्यादरित्युक्त्यार्थम्। तथा चेत्यं मन्त्रयोजना, यो देवः सविता तथ सवितुरदेवस्य तदरेषां भर्गाख्यं वचं धौमद्धि स नो धियो धौः प्रचोदयादिति। यदुकं मन्त्रव्याख्यानेऽसौ वाऽऽसादित्यः सविता, सविता वै देवः, यस्य भर्गाख्या इति च तचादित्य-सविद्भर्गप्रबन्दा न स्पष्टार्था दति तान् व्याख्यातुमारभमाणो डतिगहनार्थेलादर्गप्रबन्धैः तावदाह "स्रथ भर्गा । भर्गः" दति। स्रथ पदविम्रेषार्थे उच्यते भर्ग इति, कोर्ऽर्थोऽयमेव यो ह च वै य ऽऽदित्ये तिष्ठन यस्यऽचिषि तिष्ठत्रिति च

The knowers of Brahman say, 'May the Sun impel (our intellects).' That (Brahman) who is in yonder sun, whose name is Bharga, is seen by the eye as the pupil; he is Bharga, the destroyer of evil, he is Bharga, the illuminator. This is the explanation of the word Bharga.

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[ ६ षः प्रपाठकः ]

दैविकास्सहिता।

शोकान् र इति रज्यतौमानि भूतानि ग इति गच्छन्त्यस्मिन्नागच्छन्त्यस्मादिमा: प्रजास्तस्माद्विरग- त्वाद्रगे: ।

प्रश्वलं हृयमानात् हूय: सवनात् सवितास्स-

ऋत्यान्तरप्रसिद्धौडमुचिनादित्ये मण्डलात्मनि निच्छित: मनसिच्छित- स्थायाचिषि चचुरमण्डले वा यस्याकार: ऋष्यातारकोपलचिनो- न्तर्यामौ देव एष भर्गाख्या द्रति ।

भर्गलमस्य कथयित्वपेचायां तन्वाम निर्वेक्ति आभिरित्यादिना। आभि: किरणैरधिष्ठानधर्मैरषि गतिगन्तंं निवेश्याधिरेकत्रि व्युत्पन्नमेतद्येकं निर्वचनमत्ययथ् ।

निर्वचनान्तरमाह भर्जयतौति । वा अथवा भर्जयति जगत् संहरतौति हद्रो भर्ग द्रति ब्रह्मवादिन श्राजरिलते योजन । हदानों भकाररेपगकाराणां प्रत्येकनिर्वेचनं ब्रुवन्नस भर्गाख्यां मह्होकारोति अथ भ इत्यादिना ।

भाष्यतति तेजोमण्डलान्तर्गत- चित्नाग्रननमान् सर्वानेव लोकान्निति भ दत्युच्यत दत्यर्थे ।

दस्मानि भूतानि ख्वारजङ्मात्मकानि प्राणानुगतचिदानन्दात्मना ऋच्यते प्रौणयति सुखयति करोतौति र ऋ दत्यर्थे ।

प्रक्षिनं सर्वकारणात्मनि सुप्रसिप्रलचयो: सर्वा: दमा: प्रजा गच्छन्ति खयं प्रापुवन्नि तथा प्रबोधरष्योरस्मादेवागच्छन्या-

विर्भवन्तौति ग इत्युच्यत दत्यर्थे: । तस्माद्वारणान्न्च्चाद्मनाच्च भरगलाद्दर्ग द्रति सर्वात्मकौच्यत दत्यर्थे: ।

दददानौमादित्यादिनाम- निर्वेचनं खुवंश्रत्यच्यामन्वानपि कांक्षितनिर्वेक्ति 'प्रश्वलं । झाऋ'

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दानादादित्यः पवनात् पावनोऽध्यापो ध्यायानादित्येवं ध्याह। यख्वात्मनो त्मा नेतामृताख्यश्वेता मत्ता गन्तोऽसृष्टानन्दयिता कर्ता वक्ता रमाथिता ग्राह्या द्रष्टा श्रोता स्रष्टा च विभुविंग्रहे सन्निविष्टा इत्येवं ध्याह।

इति। श्रूयत इति शेषः। पुनः पुनः सूर्यमयानात् सवनकर्षणात् सूर्यः सूर्यो हि प्रातरादिसवनकर्तां प्रशिद्ध दत्यर्थः। सवनाद्दिनिष्पादनेन प्राप्तिभिः प्राप्नुवनात् सविता। श्रादानाद्दौमरसानां प्राप्तायुषां वा श्रादित्यादौ मरसानां प्राणायुषां वा ग्रादित्यादि। पवनात् प्रविच्चौकरणात् पावनो वाग्व्याप्येष दत्यर्थः। श्रथ श्रपि श्रापो जज्ञमपययमित्यर्थः। कुतः ध्यायान-ज्जगदध्यायनादित्यर्थः। इत्येवं हि नामनिर्वचनान्यभिप्रेत्याचार्य दत्यर्थः। एवं मन्त्रपादद्ययोक्कामाधिदैवकं तत्वं निरुच्य दतौय-पादोक्कामध्यात्मिकं ततवं निर्वक्ति “खख्वात्मनो। ध्याह” इति।

From the giver (Āditya) comes the wind; from the wind, the purifier (water); from the contemplator (Āditya) comes contemplation. He who contemplates thus. From the Self of the sacrificer, the leader (of the sacrifice) called the immortal (Soma), white (as being pure), the creator, the enjoyer, the maker, the speaker, the rejoicer, the recipient, the seer, the hearer, and the creator (of the universe), is manifest in the universe. Thus he contemplates.

श्रुत्यन्तरात् प्राणरूपः प्राणो वा श्रमतत्मति श्रुत्यन्तरात् श्रमताख्यः बहु प्राणरूप श्रात्मनः कार्यकारएमज्ञातस्य नेता प्राणोपाधि श्रात्मा मर्चयश्रान्तेनैहलेन ततो विशेषेणाद्मतास्य इत्पर्थः। चित्ततद्युपाधिकख्वेता, मनोटद्युपाधिना मन्ता, पादोपाधि्रधानो गन्ता, पायूपाधिनोत्ख्वष्टा, उपख्वोपाधिना-उन्नन्दयिता, इख्वोपाधिः कर्ता, वागिन्द्रियोपाधिको वक्ता, रसोपाधिको 'रसयिता प्राणोपाधिग्राह्या चचुरूपाधिको द्रष्टा श्रोत्रोपाधिः श्रोता लभिन्द्रियोपाधिः स्रष्टा भवतौत्यर्थः।

From another Śruti it is known that Prāṇa is of the form of Prāṇa or that the Self is called Prāṇa. The leader of the Prāṇas, whose functions are well known, is the Self with Prāṇa as its limiting adjunct; hence it is distinct from the Self. The enjoyer is the Self with the mind as its limiting adjunct; the goer (or the enjoyer of objects) is the Self with the feet as its limiting adjunct; the creator is the Self with Pāyu (the excretory organ) as its limiting adjunct; the delighter is the Self with Upastha (the generative organ) as its limiting adjunct; the doer is the Self with the hands as its limiting adjunct; the speaker is the Self with the organ of speech as its limiting adjunct; the enjoyer (of objects) is the Self with the tongue (the organ of taste) as its limiting adjunct; the seer is the Self with the eye as its limiting adjunct; the hearer is the Self with the ear as its limiting adjunct; the creator is the Self with the organ of generation as its limiting adjunct.

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अथ यच्च दैतौभूतं विज्ञानं तच्च हि सृष्योति पश्यति जिग्राति रसयति चैव स्पृशयति सर्वमात्मा जानोतीति चकारादुद्याधवमिताहकारेऽभिमत्ता चोच्यते । कोऽयमेवं व्यपदिश्यत इत्यत आह विविध्यापको विप्रहे देहदे मस्न्निविष्टः

Now that which is the knowledge of the twofold beings, that indeed is what creates; it sees, it smells, it tastes, it touches; the Self knows everything, therefore it is called 'it sees', 'it smells', etc., owing to its identification with the ego beginning with 'a' (अ). It is asked, Who is this that is thus described? The answer is, He is the all-pervading one, abiding in the body, and dwelling in the midst (of the organs).

मस्यगभिमानितया निवेशः: सष्टैवेश्वरो देहमतुपविष्ट: प्राणान्त:-करणेन्द्रियोपाधिभिरनानाव्यपदेशभाग्भवति स एकः सर्वबुद्धि-प्ररकः आत्मोपास्त इत्यभिप्रायः । इत्येवं ज्ञाहेति पूर्ववत् । नन्वेकस्यात्मनोऽनेकोपाधि कृतः संज्ञाभेदः इत्ययुक्तं

Through his pride in being the lord of the body, he enters (into it); he is the lord of creation, dwelling in the body, and extending as far as Prana; through the limiting adjuncts of the organs and the internal organ, he becomes described in various ways, though he is one; he is the instigator of all intelligence; this is the meaning of 'he is worshipped as the Self'. As before, it is said 'thus, etc.'. The objection is raised, Is it not improper to make distinctions in the names of the one Self owing to the various adjuncts?

मानप्रातिलसिककार्यभेदेनात्मभेदस्य प्रामाणिकत्वादिति प्रामाजिकं चोद्यं परिहर्तुमात्मकान्नातत्सं निरूपयति “अथ यच । तद्वाच्य” इति । अथैवं सति आत्मभेदग्रह्या न कार्येति प्रेषः । यच्च दैतौभूत भेदमअप्तं विज्ञान चिन्मात्राग्रस्तच हि तस्यामवस्थायां जाग्रदादौ भ्रान्त्योति पश्यतौत्यादिव्यपदेश-भागात्मा भवति न स्वभावत इत्यर्थः । कथमेतदवगमत इति

The answer is, The distinction of the Self is established by the authority of the distinction of the functions, such as the intellect, etc. To remove this doubt, he explains the real nature of the Self, 'Now what, etc.' The meaning is, 'that which is to be described'. Thus, in this state, the distinction of the Self is not to be predicated; this is the meaning. That which is the knowledge of the twofold beings, unseparated by distinctions, that is pure consciousness; in that state, it becomes described as 'it sees', etc., in the waking state, etc., not by its own nature; this is the meaning. How is this understood?

तच्चाह सर्वमात्मा जानोतीतोति सर्वेन्द्रियद्वारं व्यवहारजातमात्मा एक एव जानौते स्वात्मैकनिष्ठत्वेन प्रत्यभिजानाति, इतिच्छेतोर्नं परमार्थो भेद इत्यर्थः । तथाच श्रुत्यन्तरं ‘आत्मैष्येवोपासौताच छ्रते सर्वे एकं भवन्ति’ इत्युपाधुपरित्यागेन सर्वोपाधचिन्मेकमानं निरुपदेनात्मप्रबन्धन निर्दिशति । लोके च यथचुणा रूपमद्र्राच्च शोडशिमदानां रक्षणेन रसमनुभवामौति प्रत्यभिज्ञानुभवः प्रसिद्धौडतो नात्म-

The answer is, 'The Self knows everything', i.e., through all the gates of the organs, the Self alone knows all the transactions; he knows by being intent on his own unity; the distinction is not real; this is the meaning. Thus another Sruti says, 'One should meditate on the Self alone; when that is heard, all become one'; by abandoning the adjuncts, it points out the continuous current of the Self, which is one mass of consciousness, devoid of adjuncts. In the world also, as a man experiences the juice by preserving the sixteen ingredients beginning with the unripe mango, so is the experience of recognition well-known; therefore the Self is not (really) different; this is the meaning.

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यच्चादेतौभूतं विज्ञानं कार्यकारणं कर्मनिमुत्तं निर्वचनमनुप्रय्य निरुपाख्यं किं तद्वच्यतां ॥ ९ ॥

भेदग्रद्देति भावः । उपाध्यन्वये भेददर्शनं व्यपदेशभेदस्योपपाद्य तज्जातिरेकि तज्जातिरेकमुपपादयति यच्चादेतौभूतमिति । यच यथाम्नायां शुश्रूषादौ सर्वोपाध्यपरमाद्देतौभूत विज्ञानं तत्तेव्याधारः तदा कार्यकारणकमभिर्विषयकरणक्रियाभिर्वच्छेदकैर्निर्मुक्तममसंप्रुष्टं व्रतण्व निर्वचन विशेषसद्भावचनग्रून्यं श्रनुपममेवानौपम्यमुपमारचिन खतो निर्विशेषमित्यर्थः । व्रतएव निरुपाख्यमप्रसेयमिदं तदित्युच्यतेवायोग्यमित्यर्थः । किंमेव निषेधसुखेनोच्यते, ददं तदिति कस्माद्वोच्यत इति ग्रह्यते, किं तदिति । अश्रक्यं तथा वकुमित्यत्तरमाह प्रवाच्यमिति । सर्ववागव्यापारोपरमे यदवश्रियते सर्वोपरमसाचिवेन तदददत विज्ञानं खाभाविकमात्ररूपपरमिति भावः । तथा च दरदक्षके 'यच हि द्वैतमिव भवति तदितर इतरं पश्यति' तत्यादिना द्वैतदर्शनस्वाभाविकतामुक्ता 'यच तस्य सर्वमात्मैवाभूत् तत् केन क पश्येत्' तत्यादिनाड्दैतमात्मतत्त्वमुपपादयति श्रुति: । तस्मादनात्मरूपक्रियस्यात्मनो नामक्रियाप्रिया श्रनियाक्त्रप्रपञ्चोपशमप्रवृत्तिगम्येति परमार्थ इति ॥ ७ ॥

That which is beyond the two states, knowledge, cause and effect, free from action, beyond explanation and description, what is that to be declared? This indeed is the Self, Sambhu, Rudra, Prajapati.

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[ ६ षः प्रपाठकः ] दैशिकास्स्विता ।

विंशस्तकू हिरण्यगर्भः सत्यं प्राणो हंसः शास्ता विष्णु-

नारायणोऽकः सविता धाता विधाता स्व्राडिन्द्र इन्दु-

रिति । य एष तपत्यमिरिवामिना पिञ्जिलः सङ्स्ति-

रिति ।

यच्यपेक्षं प्राणौरक्षात्मनो न भेदः पारमार्थिकस्तथाऽध्य-

दैवादादित्यात्मन दैश्वरादयं भिन्न इति श्रुत्यां वारणं भ्रान्त्यैव

ब्रह्मादयोऽपि विभ्रतथ द्रव्येतमेव मत्त्वैकरोति “एष हि खल्वा-

त्मेति” इति । य दैशानादिषुः श्राब्ददैर्यान्-

दिश्यते सुतरांहुरितिपराणेषु च एष इति । हि खलु यः पूर्वानुवाकान्ते

निर्दिष्ट एष एव नान्य द्रत्यर्थः । तञ्च वक्त्रान्तस्तमःप्रधानमायो-

पाधिकः, हंसान्तो रजःप्रधानमायोपाधिकः । शास्ता विष्णु-

नारायण इति सत्त्वप्रधानमायोपाधिकः । जगत्संहार-

सृष्टिस्थितिहेतुतथाभिव्यक्तिविशेषास्तत्तत्सञ्ज्ञाभाजो ये जायन्ते ते

मर्वेंडप्यथमात्नेत्यभिप्रायः । प्रथमेवाक्षरद्वर्चः पूज्यः सर्वतत्त्वख्या-

स्थलात्, तथाच स्मृति: ‘एष वा अग्र्यमेषो य एष तपति तस्य

संवत्सर श्रात्मायसमिरकः’ ( बृहदा० उ० ८ ) इति । मतिव्य-

शब्दो व्याख्यातः । प्रथमेवात्मा पृथिव्यादिरूपेष धाता सर्वेष्ष

धारयिता, विधाता पित्रादिरूपेष पुचादीनां निर्माता, स्वराट्

सर्वभौमो राजा, इन्द्रः स्वराट् स्वर्गाधिपति:, इन्दुश्चन्द्रमा प्रशिद्धः;

एते सर्वेडप्येष आत्मेति । किच्च न केवलमेतावत् “य एष।

शिरएष्येनाच्छेन” इति । यस्तपति जगदभितपति शविता

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क्षेया हिरण्येनाडेन। एष वा जिज्ञासितव्योऽन्वे- ष्ठव्य: सर्वभूतेषोभयं द्रव्यारक्यं तत्वाय बुद्धि:स्त्वे- द्व्य:।

Knowable by the golden sheath. This indeed is to be sought after and searched out among all beings, both the material and the subtle essence, for the sake of understanding the truth.

सोऽन्येषामेवेति योजना। कथं तर्हि स आत्मारूपेण न विभाव्यत इत्यत आहाभिरिवेति। यथा महतां ज्वालाजटिलेनार्कि- नाडिभि: दोपो मन्द: पिहित ग्राच्छाद्रो भवति एवं सद्- वाचेषानेकच्छिद्रवता हिरण्येन तेजोमयेनाडेन मण्डलात्त्यनेन बध्याडेन वा पिहित ग्राच्छादित:, श्रोतोनातमात्रूपेण दृश्यत इत्यर्थ:।

The connection is 'He is indeed different from others.' How then is He not perceived in His true form? To this the text replies, 'just as.' Just as a small lamp is covered by a large mass of flames and is not seen, so also the ear, which is of the nature of the Self, is covered by the sheath of intellect, which is full of openings and is made of light, and is not perceived in its true form.

तथाच मन्त्रवर्ण:, 'हिरण्येन पात्रेण सत्य- स्यापिहितं मुखं' इति। यस्याद्यमात्रैकोऽध्येकरूपोऽध्युपाधि- भिरनेकैरुपैकरूप इव च विभाव्यमान उपाध्यावृतनिजस्वरूप- स्थामात्र: सुमुचुभिरावार्षनिराकारएेन तद्रूपेणैव तत् ग्राख्येय- दत्युपदिशति 'एष वा। उपलभेतैनमिति' इति।

And thus the mantra says, 'The face of truth is covered with a golden vessel.' That which is one and appears many due to its adjuncts, and is perceived as one and many, is the true Self. The text teaches that it is to be known by the name 'That' by those who have withdrawn their minds from objects and have become free from desires.

एष एवात्माविदेकवरूपा किंकर्तव्य हति जिज्ञासितव्यो ज्ञातुमेष्टव्य:, तत्त्वज्ञानं सम्पादयितुं गुरुप- सन्नि: कार्येत्यर्थ:।

This is the Self to be known, to be sought after, and to be realized. One should approach a guru to attain the knowledge of the truth.

विज्ञानसम्पादनप्रकारमाहाडनेष्टव्यो गुरु- पदिष्टवाक्यमर्यादामाश्रित्याचेष्टेन मननेनावधारणौच दत्यर्थ:। तत्र 'वेदान्तविज्ञानसुनिश्चितार्था:' मेधा- दृष्टा: ' इति श्रुतिमाश्रित्य सद्याश्चमात्रज्ञानाज्जुपदिशति सत्य:' इति।

The text explains the method of attaining knowledge. One should follow the instructions of the guru and reflect on them. The text quotes the śruti, 'Those who have ascertained the meaning of the Vedānta knowledge.'

सर्वभूतेभ्य इति। सर्वभूताभयदानं सत्याश: म च कर्मपरि- त्यागश्चेति।

The text says 'to all beings.' One should give fearlessness to all beings and renounce all actions.

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इन्द्रियार्थान् *स्वाच्छरौरादुपलभैन्नमिति । विश्वरूपं हरियम् जातवेदसं परायणं ज्योतिरेकं तपन्तं ।

The objects of the senses are not perceived by reason of their subtlety, etc.

श्रवणमनने सम्प्रधार्नान्तरमरत्नं विजनं देशं मनःप्रसादकरं गत्वाथ तदिन्द्रियार्थान् वाच्यान् दूरतः । स्वान्तः-

Having gone to a solitary place, free from noise, conducive to the calmness of the mind, and having thought over (the nature of the objects of the senses) between hearing and thinking, (he sees) those objects of the senses, that can be described by speech, from a distance.

गरौर एवात्मानमभिविष्य निदिध्यासनं कुर्वन् खाच्छरौरात् सथूलसूक्ष्मजचणादेनिमात्मानमुपलभते माचात्कारवत् भवेदित्यर्थः । दितीयेऽब्दे: प्राश्निकोपदेशग्रसम्मार्थ्यः । इदानीं

Having meditated on the self, gross, subtle, etc., he realizes the self as distinct from the external gross body, like a sword from its scabbard.

'प्रकते प्राणादित्योरेकत्रे प्रश्नोपनिषत् तं मन्त्रमुदाहरति “विश्वरूपं हरियम्” इति । पूर्वार्धे दितीयायान्तनि पदाति प्रश्न-

Now the mantra is quoted from the Prashna Upanishad, 'The universal form, the golden,' etc.

मान्तलेन विपचिरणेयानि, उदयत्यौति क्रियायोगार्थं । विश्वानि नौलपौतादौनि रूपाणि यस्य स विश्वरूपः 'असौ वा

The word 'visvarupa' means 'he who has all forms, blue, yellow, etc.'

श्रादित्यः पिङ्क एष श्रुक् एष नौल एष पौत एष लोचितः' इति श्रुते । हरति सर्वेषां प्राणिनामाष्यूषि भौमान् वा रसान्-

The word 'hariya' means 'he who takes away the vital breaths of all beings or the essence of the earth.'

निति हरिष्णः । जातं जातं वेत्ति सर्वप्रपञ्चतिसाक्षितयेतिं वा जाते जाते विधते सर्वदेशगतोऽरुपेऽपि सर्वचुरपधिष्ठातृलेनेइति

The word 'jataveda' means 'he who knows everything that is born, or he who is the witness of the whole universe, or he who is the lord of all forms and all places.'

वा जातवेदाः । परमयनं परायणं सर्वभासामाश्रय द्रति

The word 'parayana' means 'the highest resort, or the refuge of all lights.'

यावत् । ज्योतिरेकं ज्योतिरात्मना एक द्रत्यर्थः:, घदा च्यौति:प्रकाशस्वभावः एकोदितौयः सूर्य एकाकी चरतौति श्रुते ।

The phrase 'jyotireka' means 'one light by its nature,' as the Sruti says, 'The sun, being one, moves alone.'

तपति सर्वं सन्तापर्यन्ति ग्रोषयतौति तपनं । सच्छब्दरभिरपर-

The word 'tapan' means 'he who heats or burns everything.'

स्वाच्छरौरादिति टीकापाठः ।

This is the reading of the commentary.

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सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रज्ञानमुदयत्येष सूर्यः॥ ५॥

The sun, whose rays are a thousand, is manifoldly present; it rises as the life and intelligence.

तस्मादेष उभयात्मैवंविदितमन्य एवाभिध्यायत्यत्मन्येव यजतौति ध्यानं प्रयोगस्थं मनो विदधदृष्टुतं मनःपूतिमुच्छिष्टोपहतमित्यनेन तप्यावयेत्।

Therefore, having known this to be of a twofold nature, one meditates on it as different from oneself or as identical with oneself, saying 'I sacrifice in myself.' One should purify the mind by fixing it on the object of meditation, and by burning away its impurities, such as those caused by unclean food, etc.

मितक्रियैः शतधा ननेकधा प्रति प्राशिनां प्रतिमां प्रतीत्याभिषेकतया वर्तमान एव सन्ध्याद्वयमानसम्बन्धलक्ष्यः सूर्यः प्रजितः प्राणोऽन्तरात्मा उदयत्युदितश्चक्युदयाच्चादिति मन्त्रपदानुसारः।

The sun, whose action is measured, is manifoldly present in the various images of the eaters; it is the life and the inner self, rising and having risen, as is said in the mantra 'udayatyuditaḥ cakrād iti.'

तथाच मन्त्रवर्णः ‘सूर्य आत्मा जगतस्तस्थुष-’ दिति॥ ६॥

And so the mantra says 'The sun is the self of the world, both stationary and moving.'

तदेवं प्राणादित्यात्मनोडन्तर्बहिश्च विचरतिः प्रजापतेः कार्यब्रज्मापोडनेकगुणविग्रहस्याहं यदेषा प्रत्यगात्मतथोपासनं प्राणव्याहृतिमाविच्छ्यानुबन्धमुपदिश्य तन्निष्ठस्योपासकस्यो पक्षितान्नभोजने कर्तव्यविशेषमुपदिशति

Thus, the life, which is the self of the sun, moves both within and without, as the creator, whose work is the universe, and who has many qualities and forms. One should meditate on it as the inner self, and follow the rules laid down for the worshipper who is devoted to it.

“तस्मादै तत्पादयेत्” इति।

Therefore, one should make it known.

एष पूर्वोक्तः प्रत्यगात्मा यस्मादुभयात्मा प्राणादित्यरूपः तस्मादै तस्मादेवंवित् पूर्वोक्तप्रकारेण प्राणादित्यात्माविदात्मन्येवात्मनि स्वरडुपाभेदेनैवाभिध्यायत्याभिमुख्येन प्रत्यक्तया प्राणादित्यौ ध्यायतौर्थः।

This is the previously mentioned inner self, which is of a twofold nature, being both life and sun. One who knows it thus meditates on it as identical with oneself, with the sun and life as the object of meditation.

ततो यद्यजति पूजयति तन्निमानमविच्छरोति तदण्यात्मन्येवेत्यर्थः॥

Then, whatever he offers or worships, he does not scatter it, but it remains within himself.

इति एवंप्रकारेण ध्यानं विददृष्टुतं शृतं प्रभ्रष्टमित्यन्वयः।

Thus, the meditation is said to be 'vid-dṛṣṭaṁ śrutaṁ prabhraṣṭam' - seen, heard, and fallen.

किं तद्य्ञानं

What is that knowledge?

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पठति। उच्चिष्ट्रोच्चिष्टोपहतं यच्च पापेन दत्तं मतसृजत्काद्‌ा वसोः पविशर्माभः सवितुश्च ऋष्मयः पुनन्वन्तं मम दुष्कृतच्च यद्न्यत्। श्रद्धिः पुर-

प्रयोगसु उपमनाप्रयोगे स्थितं व्याश्रतं मनः । तैलधाराघट्टानादादिवदविच्छेदेन दीर्घकालादरनेऽन्तार्यभुपाश्रये तत्क्षे निविष्टं मनोऽपं ध्यानमित्यर्थः। एवं ध्यायतः पुंसो यो मनःपुतिर्मनसो दुर्गंसो दर्वामनेक्ष्येतत् तन्मनःपुितसुच्चिष्टोपहतमित्यनेन वच्यमाणेन मन्त्रेण तत् तस्मिन् काले पावयेत् पवित्रयेत् एतन्मन्त्राभिमन्त्रितातश्चाग्रनन प्राणाप्रिहोचविधिना च प्रोध्येदित्यर्थः।

“मन्नं पठति । यद्न्यत्” इति। अन्र्योच्चिष्ट, खरोच्चिष्ट, चोरोच्चिष्ट्रोच्चिष्टमुख्यते तेनोपहतं, यद्‌ा उच्चिष्टं च उच्चिष्टोपहतक्वेयुच्चिष्ट्रोच्चिष्टोपहतं भोज्यं । पापेन पापात्मना पतितेन दत्तं यच्चान्नं, मतसृजत्काद्‌ा मतसृजत्कसृष्ट तत्र्स्वामिकं वा यद्न्यमित्यर्थः । वसोवंसुनाम्नो देवस्य पवि्चं पावयितॄ, प्राणिवैश्वानरः सवितुश्च ऋष्मयो मम मदूोजयं तद्नं पुनन्तु पवित्रयन्तु यद्न्यच्च मम दुष्कृतं पापाचरणं तच्च पुनन्त्वित्यर्थः । ग्रनने मन्त्रेण खभोज्यमन्नमभिमन्न्र्य पश्चात्‌ “श्रद्धिः । दधाति” इति।

पुरस्सात् प्राणाद्यत्यारभात् पूर्वं यथा: स्स्वतिप्राणान् प्राप्नो-डशनाज्जभ्र्ता ग्रापञ्चाभिः परिदधाति प्राणादित्यरपेक्ष्य खात्मनः परिधानं वस्लाच्छादनमिदं क्रियत इति तास्मिन्न्ये-

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स्तात्परिद्धाति। प्राणाय स्वाहापानाय स्वाहा व्यानाय स्वाहा समानाय स्वाहोदानाय स्वाहेति पञ्चभिरभिजुहोति। श्रथ्यावशिष्टं यतवाग्न्नात्यन्तो-

दित्यर्थः। श्रनन्तरकर्त्तव्यं प्राणादिमिर्होत्रं मन्त्रकविनियोगेन विधत्ते “प्राणाय । स्वभिजुहोति” इति। प्राणाय स्वाहाद्यादिभिः पञ्चभिरित्यर्थापाठकं भोज्यान्तरूपं सिद्धं दृश्यमादायाभिसुखेनाम्याग्नौ जहोति जुङ्खादित्यर्थः। “ श्रथ्यावशिष्टं । स्वभिष्यायेत् ” इति।

One should offer the oblation with the five (Mantras beginning with) Prānāya Svāhā. Whatever remains of the Sthālīpāka should be eaten by oneself.

परीष्टात्परिदधात्याचान्तो भूत्वात्मेज्यानः प्राणोऽग्निर्विश्वोऽसौति च द्वाभ्यामात्मानमभिध्यायेत्।

पर्यन्तमन्न यतवाक् मौनौ मनश्श्राति यदवशिष्टमश्राति तद्वावशिष्टं मन्त्रौ विधीयते नाग्ननं, तस्य निमित्तान्तरत एव प्राप्तत्वादित्यर्थः। श्रतोऽवशिष्टशब्दोभोजनानन्तरमक्खादिसत्तरा पोऽनाझ्भताभिमृङ्खेय पुनरपि पूर्ववदुपरिष्टादुपरिभागे परिदधाति ताक्षपूपरि परिधानदृष्टिं कुर्यादित्यर्थः। तथा च श्रुत्यन्तरं 'तस्मादा एतदश्नन्: पुरस्ताच्छो-

Then having sipped water, he should meditate on the Self with the two (Mantras) Bhūtvātmajyānaḥ and Prāṇo’gnirviśvo’sau.

परिष्टाचामिः परिदधाति' (छान्दो० ५० २) इति पश्चादुत्थायडSश्चान्तो भूत्वा करसुखपादशौचादिकं विधाय विधिवदाचम्य शुद्धो भव्वादित्यात्मेज्यान श्रात्मानभोजन श्रात्मयजनं कुर्वन्नुपासक इत्यादिवचछुभाष्यां मन्वाभ्यामात्मानमभिध्यायेत् । मन्वदयं पठति “प्राणोऽग्निः परमाात्मा वै

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[ ६ षः प्रपाठकः ]

[ Sixth Chapter ]

प्राणोऽसि: परमात्मा वै पञ्चवायुः समाश्रितः । स प्रौतः प्रौषातु विश्वं विश्वभुक् । विश्वोऽसि वैश्वानरोऽसि विश्वं त्वया धार्यते जायमानं । विशन्तु त्वामाहुतयश्व सर्वाः

प्राणः प्राणेता शरीरोद्भिद्व्यापारचिता यः स परमात्मा वै परमात्मैव देहं समाश्रित इति पूर्वार्द्धेऽर्थोजना । यद्वा परमात्मैव देहं समाश्रितः सन् पञ्चवायुः प्राणापानादिपञ्चवायुसमयुक्तः पचाम्यन्नं चतुर्विधर्मिति भगवत्स्वरूपात् । स परमात्मत्ता प्रौतस्त्रपः सन् विश्वं सर्वैषे भोक्तृवर्गं प्रौषातु प्रौषयतु यतः स विश्वभुक् विश्वं भुनक्ति पालयतीति विश्वभृद्गिति प्रथममन्त्रार्थः । हे प्राणात्मन् लं विश्वोऽसि सर्वेऽसि वैश्वानरो विश्वनरनयनादिदेहस्वस्मौतार्थः । ततो विश्वात्मलं विश्वनियन्तृलं चेत्यत श्राह, विश्वं जायमानं लया धार्यते लमेव स्वात्मनो विश्वमुत्पाद्य पालयसि दत्यर्थः । सर्वाः श्राङ्गतयः श्रा समन्ताद्दूयन्त इति दत्याहुतथो हवौंषि सर्वांपि तां विशन्तु लख्याचिता भवन्तु । किं च तत्त सर्वाः प्रजाः यच्च लं विश्वात्मतोऽपि विश्वममृतयसि जीवयसौति विश्वामृतत्वं यच्च तच्चैव सर्वाः प्रजाः लज्जीवनाः दत्यर्थः ।

The Prana is the Supreme Self, which is supported by the five vital airs. That Prana is the enjoyer and nourisher of the universe. You are the universe, the Vaisvanara, and the universe is sustained by you as it is born. May all the offerings be made to you.

इति ।

इददानौमेवविधं विद्-

इदतिशब्दो मन्त्रसमाप्तिगोतनार्थः ।

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प्रजास्तच यच विश्वामित्तोडसौति। एवं न विधिना खल्वनेनात्तन्नत्वं पुनरुपैति ॥ ३ ॥

ज्ञो जनं फलवचनेन प्रप्रंसति "एवं न विधिना । पुनरुपैति" दति। एवसुत्रप्रकारेण विदधिनाडत्ता विद्वान पुनरत्वं न खलूपैतोत्यर्थः। सख्यं सवैक्षात्तया भवति नान्यनाद्यात इत्यर्थः ॥ ४ ॥

Whatever is eaten by this (fire called Prāṇa), and whatever is drunk by it (i.e. by Apāna), thus indeed he does not become different from it (i.e. from the food), nor does he become again (the enjoyer). This is to be known. The modification of the self, as the enjoyer, is due to ignorance (of the Self). The intelligent (Self) is not tainted (by it). This is the explanation.

पुनरस्मै विदुषश्विन्नन्नौयान्तरं विश्रेषमाख्यातुमारभते "आध्यापरं . व्याख्यानं" द्राति। आध्येत्यर्थान्तरोपक्रमार्थः । अप्ररं पूर्वोक्तात कर्ममन्वहुपादन्यदेततये चिन्त्यचितव्यमस्नोत्यर्थः। किं तदित्युच्यते ग्रास्यात्मयज्ञस्यात्पजननूपस्य भोजनस्य समन्वौ उत्तरौ विकारौ विकरणां श्रेष्ठं विभजनं। कोऽसौ यथान्नमादश श्रदनीयममता चेति विभजनं। कथमित्यत ग्राह, तस्योपव्याख्यानमिति। तस्यान्तरविकारस्य सृष्ट्याख्यानं क्रियते द्रति श्रेषः। वध्यमाणविभागेनानन्वाद चात्मानं चिन्तयेति तत्पर्यार्थः। तथ किमन्ने किम्नादमत्येतत तावत्सहुपतो निर्दिश्यते "पुरुषश्वेता . भुङ्का" दति। प्रधानं प्रकृतिरेंगद्वीजमव्याक्तादिग्रबद्वाच्यं तस्या-

Again, to explain the difference between the knower and the non-knower, (the text) begins 'ādhyāparaṃ vyākhyānaṃ'. 'Ādhya' means 'further explanation'. 'Aparaṃ' means 'different from the previous one', i.e. different from the karma mentioned earlier. What is that? It is said that the two subsequent modifications of the food, which is the object of the act of eating, are the division of the superior and the inferior. What is that? It is the division (of food) into what is fit to be eaten and what is not. How? It is said that it is the explanation of that (division). The creation of the subsequent modification is explained. The intelligent Self is not tainted (by it). The explanation is that the Self is contemplated by the division of the object. And what is eaten, and what is not eaten, is indicated by the word 'tyetat' - 'the white person eats'.

त्तमध्य तत्स्ताप्रदर्शनं क्षितो यस्सतता चेतनः पुरुषः स एवं

In the midst of that, the manifestation of that (Self) is the conscious Puruṣa, who is eternal and exists.

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तस्यायं भूतात्मा ध्यानमस्य कर्ता प्रधानः । तस्मात् चिगुयां भोज्यं भोक्ता पुरुषोऽन्तःस्थः । श्रच दृष्टं नाम प्रत्ययं । यस्यादौजमसवा डि पशवस्समाहौजं भोज्यमनेऐव प्रधानस्य भोज्यत्वं व्याख्यातं ।

भोक्ता प्राकृतं प्रकृतिकार्यमयं सुकृत् दुष्कृतयर्थात् । प्रकृतितदिकार-रावणमित्यनानादखरुपसुक्कृमित्यर्थः । श्रथादुष्कृतमखरुपं विभजते “तस्यायं भूतात्मा । कर्ता प्रधानः” इति । तस्य पूर्वोक्तस्य भोक्तुरदुं भूतात्मा सभाषः कार्यकरपणसङ्घातरुपोद्रं भोज्यं हि प्रतिद्रुं, तस्य भूतात्मनः कर्ता प्रधानः पूर्वोक्तः, सोऽपि भोज्य इत्यर्थः । उक्तार्थैषारमुपसंहारव्याजेनाह “तस्मात् चिगुणां । पुरुषोऽन्तःस्थः” इति । चिगुणे प्रधानतत्कार्यरूपं भोज्यं भोक्ता पुरुषः प्रधानान्तःस्थः सर्वचेतनर्थः । उक्तव्यवख्यायां प्रमाणामाह “श्रच दृष्ट । प्रत्ययं” इति । दृष्टं द्रग्रेनं प्रत्यचं नाम प्रसिद्धं प्रत्ययं प्रमाणमचं विध्यात इति श्रेषः । उत्तमथसुदाहररेण बुद्धिमारोहयति “यस्यादौज-सम्भवा । भोज्यलं व्याख्यातं” इति । पशवो हि गवास्य-मच्छिपुरुषादयः कुटुम्बिकस्य भोज्यलेन प्रसिद्धा यस्यादौज-सम्भवा: ख्वौजसङ्घातानरमपरिणामार्इदसमभावास्तस्मादौजं भोज्यो-पादानालज्ञोज्यं प्रसिद्धोभित्यर्थः ।

Of that (Puruṣa) this elemental self (Bhūtātman) is the object of meditation; the Pradhāna is the agent. Therefore, the object to be enjoyed is of three kinds; the enjoyer is the Puruṣa who is within. 'And what is seen is a name and an object'; this explains how the Pradhāna is to be enjoyed. The enjoyer is the Prakṛti and its effects, i.e., the good and the evil deeds. The elemental self is the enjoyer, and the Pradhāna is the agent. The three-gunned (Pradhāna) is the object to be enjoyed, and the Puruṣa is the enjoyer who is within the Pradhāna. The perception and the name are the proofs. The objects like cows, horses, and men are known to be enjoyed by the householder, and their existence is due to the essence of the Pradhāna.

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श्रोत्ता पुरुषो भोज्या प्रकृतिस्तत्स्थो भुज्यो इति । प्राकृतमन्यं चिगुणभेदपरिगामवत्महदाद्यं विशेष-

घान्तं लिङ्गं । श्रननेैव चतुर्दशविधस्य मार्गस्य

संहरति "तस्माद्धोत्ता । प्रकृतिस्तत्स्थो भुज्यो इति" इति ।

व्याख्यातार्थीङ्यं ग्रन्थः । एवं प्रकृतेभोज्यत्वं प्रसाध्य तत्कार्यस्य भोज्यत्वं प्रपञ्चयति "प्राकृतमन्यं । विशेषान्तं लिङ्गं" इति ।

यत्प्राकृत प्रकृतिप्रभाव कार्यकुपपत्तौ तत् चिगुणभेदपरिणामवत् महदाद्यं महान् प्रकृतेराद्यो विकारो ज्ञानक्रियाप्रकृतिसम्भूंतः स आद्यो यस्य तन्महदाद्यं । विशेषा: विकारप्रबद्वाचारः पृथिव्यादिमहाभूतलचपा प्रसादादिप्रत्यचययोग्या ग्रन्तो यस तद्विग्रेषान्तं । तत् कौदृशं, लिङ्गं लिङ्ग्यते ज्ञायते चेतनसद्भावोडनेनेति व्युत्पत्तेः श्रवेतत् भोज्यमित्यर्थः ।

विषयाणां विशेषाविशेषकत्वे विभागः शाङ्ख्यैत्कः 'तन्माचाऽऽत्मविशेषाख्येभ्यो भूतानि पञ्च पञ्चभ्यः । एते सृतता विशेषा घान्ता घोरास्व मृढाश्च' (सां. का. .) इति ।

विशेषाविशेषर्हपारां विषयाणां भोज्यत्वं सामान्येनोक्तं प्रत्येकमिन्द्रियार्थेषु योजयति "श्रननेैव चतुर्देश । व्याख्या कृताभवति" इति । बाह्येन्द्रियप्रधनत्तिमागर्थी दशविधोडन्तःकरणवृत्यर्थात्तुविधो मार्ग इति चतुर्देशविधो मार्ग-

बाह्येन्द्रियप्रधनत्तिमागर्थी दशविधोडन्तःकरणवृत्यर्थात्तुविधो मार्ग इति चतुर्देशविधो मार्ग-

स्वख्याडपि भोज्यलेन व्याख्या कृताभवत्यर्थः । प्रतिपादि-

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[ ६ षः प्रपाठकः ] रौपिकास्संचिता।

वाख्या ज्ञाता भर्वाति । सुखदुःखमोहसंख्यं च्छन्नभूतमिदं जगत् नचि बौजस्य स्वादुपरियद्धोस्तीति यावन्न प्रध्वंसात् । तस्याप्येवं तिसृष्ठवस्थास्विन्नत्वं भर्वाति कौमारं यौवनं जरा परियामत्वात् तदन्नत्वं । एवं प्रधानस्य व्यक्ततां गतस्योपर्लस्यभर्वाति तच बुड्यादौन

तार्थे श्लोकेन संगच्छति “सुखदुःखमोहसङ्ख्य - यावन्न प्रसूति:” इति । सुखदुःखमोहकरलात् चिगुणात्कस्मिदं जगल्लखादिदश्नज्ञातस्मभूतं हि प्रसिद्धमित्यर्थः । बौजस्य यत्स्वादुपरिग्रहणं स्वादनं तथ्य परिग्रहणं यावन्न भर्वति इत्यर्थकारेण न प्रसूति: प्रभवः । तस्मात्कार्यें चिगुणात्मकं भोज्यं दृश्यं कारणं प्रधानमपि चिगुणात्मकं भोज्यमनुसेयमित्यभिपायः । यदुक्तं पूर्वं प्राकृतिकार्यस्य भूतात्मकनोडनलं तथ्यायवस्थावच्चात्परिया-मिलमस्रोति चिगुणात्मकलमनलस्थ सिद्धमित्यादि “तस्यैवं । जरा परियामवात्तदनल”” इति ।

The explanation is known. This world, which is a collection of happiness, sorrow, and delusion, is not manifest until it is destroyed. Even in its three states, it is subject to decay, namely, childhood, youth, and old age, and is therefore non-eternal. Similarly, the principal ( Prakriti ) , when it becomes manifest, is subject to the same fate, and is perceived by the Buddhi and other ( tattvas ) .

श्रवस्स्थाच्चस्य कार्यत्वं साद्यति, परियामलवादिति । तदनलं तथ्य भूतात्मकनोडनलं सिद्धूमित्यर्थः । कार्यंदारोकं प्रधानभोज्यलं प्रप्च्चति “एवं प्रधानस्ख । प्रसिद्धूंत तथ्य” इति । एवं वच्यमाणेन प्रकारेण प्रधानस्ख व्यक्ततां गतस्य कार्यंतामापनस्योपलस्यभंवति, कथं तदाच्च तच व्यक्तेषु प्रधानकार्येषु यत्स्वादु स्वादन-

It is also inferred to be an effect from its being in a state of rest ( i. e. , unmanifested ) , and from its being subject to change. The meaning is that it is proved to be composed of the elements. The text then proceeds to describe the principal ( Prakriti ) as the enjoyer, and says, “Thus the principal ( Prakriti ) is manifest.” In this way, the text explains that when the principal ( Prakriti ) becomes manifest, it becomes an effect, and is perceived by the Buddhi and other ( tattvas ) . The question is then asked, “How is it that when the principal ( Prakriti ) becomes manifest, it is enjoyed by the individual souls?”

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स्वादुनि भवन्त्यध्यवसायसङ्कल्पाभिमाना इत्यथेन्द्र-

यार्थान् पञ्च स्वादुनि भवन्त्येव सर्वेन्द्रियक-

र्मौषि प्राणाकर्मौष्येव व्यक्तमननव्यक्तमननमस्य निर्गुणे

माखादनं छघ्नमिति यावत् तस्मिन् स्वादुनि तन्निमित्तं बुद्ध्या-

दौनि करणानि भवन्ति प्रवर्तन्ते, बुद्ध्यादिभिः प्रधानकार्ये

गृद्य्यते इत्यर्थः। बुद्ध्यादिषु चतुष्पं मध्ये व्याप्रिग्रप्ति, स्रधयवसाय

इति। निश्चयात्मिका बुद्धिः, अधिष्ठायिका, यदृच्छानिरूपारवद्

नत्करणं मनः सङ्कल्पः, स्रदधारात्मकान्तःकरणप्रत्यनुभि-

मान दत्येते बुद्ध्यादिग्रब्दार्था दत्यर्थः। स्रथ बुद्ध्यादियुक्ते

जागदृग्र्वायामिति यावत् इन्द्रियार्थान् ग्रब्दस्यग्रहपरमगम्भा-

ख्यान् विषयान् प्रति पञ्च ज्ञानेन्द्रियाणि श्रोचत्कवचवुजिञ्जा-

प्राणाख्यानि पूर्ववत् स्वादुनि भवन्ति उत्कान् विषयान् खद्

यितुं करणानि भवन्तौत्यर्थः। उत्क्रमथें कर्मेन्द्रिषेषु मुख्य-

प्राणो वागादिगिरति, एवमिति। सर्वेषि वाकूपादिप्रादुर्भू-

पक्षाख्यानामिन्द्रियार्थान् कर्माणि प्राणेष्य मुख्येषु कर्मसु

प्राणनापानमादौ वचनादानगमनविसर्गानन्दान् ग्ररौच-

चालनादौनि प्रति स्वादुनि भवन्तौति योजना। प्रपञ्चि-

तमर्थसुपसंचरति, एवमिति। एवमुक्तप्रकारेएप व्यक्तमननं

बिद्दुं, व्यक्तरुपात्मकारएतादृक्यक्तस्य व्यक्तदेवाव्यक्तमयचमनु-

सेयमित्यर्थः। स्रथ्य व्यक्ताव्यक्तरुपपक्षाख्यानय निर्गुणे भोक्ता

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[ ६ षः प्रपाठकः ]

दौपिकासहिता ।

भोक्ता भोक्तृत्वाच्चेतन्यं प्रसिद्धं तस्य । यथाडश्वै देवानामन्नादः सोमोऽनममिनैवान्नमित्येवंवित्* सोमनिर्विकार आत्मा भोक्तृत्यर्थः । ग्रन्थःकरणागतिचिदाभासविवेकाद्वोक्तेव प्रतोच्यमानोऽपि न खभावतो भोक्ता कूटस्थ एव सद्देतिं भावः । तस्यात्मनो भोक्तृताद्चेतनस्य सर्वस्य कार्यकारणात्मकस्य व्यक्ताव्यक्तवाच्यस्य सन्निधिसत्तामाच्चैव स्वचैतन्यभासेन व्यापृताच्चैतन्यं प्रसिद्धं प्रकर्षेण सिद्धं ज्ञातं भवतोत्यर्थः । तददानौमन्नाचोदकतयोः प्रकृतिपुरुषयोः सोमवमौपहितौ च द्वौहीदातौ गुणान्तरेऽप्युपोदितौ† यथाडग्रेव ' आत्मयाजी चेति ' इति । देवानां मध्येSग्रिरन्नादोऽन्नस्यात्ता वै प्रसिद्धो तथा तथा सोमोऽन्नमदनौचं प्रमिद्ध इति योजना । तथा च श्रुत्यन्तरं ' यथ यत्क्चिदामद्रं तद्रेतसोद्रुजत तदु सोम एतावद्ददं सर्वमन्नं चैवानादश्च सोम एकान्नममिरन्नादः ' (ऐतरेय० ३) इति । तथा चैवंवित् यदा यच्यनाद्यते सोमऽप्यन्नदश्वते स सोम एवेत्यचानरहपमग्रौषोमात्मकं जगदित्यंविद्राग्मिनैवान्नात्मनेव सोमहरूपमन्नमत्ति, श्रतोऽन्नदोषैरमिवृत्तं लिप्यते दत्यभिप्रायः । प्रज्ञानमित्येवमितिपाठः यथयं पाठः सत्यसदेत्यं योजना । अभिरन्नादः सोमोऽन्नमिति यथाऽऽभ्रतन्नरे तथैवाडग्रिनैव सोम-

The enjoyer, because of being the enjoyer, is known as consciousness. Just as the horse is the food of the gods, Soma is the food, and he who knows this is the eater. The Self, being changeless, is the enjoyer. The book explains that the enjoyer is not the Self by nature, but is the immutable Self. The consciousness that pervades all causes and effects is known as the knower. The two, Soma and Agni, are the eater and the eaten, and are known as the manifest and unmanifest. The text quotes the Sruti, 'The Self is the sacrificer,' and explains that Agni is the eater of food among the gods, and Soma is the food. The text also quotes another Sruti, 'Whatever is eaten, that becomes the seed of Soma, and Soma is the food, and Agni is the eater of food.' The one who knows this is the enjoyer, and he is not affected by the defects of food.

अनमच्चयेन्विदिति ठोकायां सम्मतः पाठः ।

† एवेत्यचानरहपमिति समौचौनः पाठः ।

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३१२

मैत्र्युपनिषत् ।

Maitryupanishad.

[ ६ षः प्रपाठकः ]

[6th Section]

संज्ञोडयं भूतात्मार्डामिसंज्ञोडव्यक्तसुखा इति वचनात्पुरुषो हव्यक्तसुखेन चिगुणां भुड्डा इति यो हैवं वेद संज्ञासौ योगौ चात्मयाजौ चेत्यथ यदन्नं कश्चिच्छृण्या-

The text discusses the concept of 'Sañjñā' (consciousness or awareness) and its relation to the 'Bhūtātman' (the self or soul) and 'Avyakta-sukha' (unmanifest happiness or bliss).

-द्रूपमन्र मद्यले न मथेत्येवंविदसदोषेर न लिप्यते रति । आधिभौतिकाद्वाद्योरुभयं विशेषमाध्यान्तिकथोरपि तयोर्दर्शयति, सोऽमेति । स्रयं भूतात्मा प्राकृतः केवलः सोऽसंज्ञोडव्यमित्यर्थः, स्ववक्त्रं प्रधानं मुख भोक्तलादिप्रवृत्तिद्वारं यस्म म चिदात्माडव्यक्तसुखस्थेन व्याप्तलाडूयातात्माडव्यक्तसुखः सन्नस्मि-

The passage explains that one who understands this concept is not tainted by the defects of the material world and discusses the relationship between the material and spiritual aspects.

-संज्ञेऽपि भवति । तथाऽऽचर्यः, चिदाभासविषयतया चिदात्मा-मेदेनाऽव्यक्तसुखतया बाङविषयभोक्तलनाग्रिमष्डोडययं भूतात्मा चिदात्मापेच्या मोऽसंज्ञोडव्यमसेवेति प्रकृत्यनुगतस्सिदात्माडन्त्याभिः प्राकृतो भूतसङ्घातोडव्यमिति चिन्त्येदिति । अनसुक्र विभागे प्रमाणमाह, वचनात्पुरुष रति । श्रुक्क इति वचनादित्य-

The text further elaborates on the distinction between 'Cidātman' (the conscious self) and 'Bhūtātman' (the material self) and their respective characteristics.

न्यः । एवमन्वादविद प्रष्ठांशस्मिन् दर्शने पुंषः पृत्तिसुपनयति, यो हैवमिति । यो ह कस्सिदेवसुक्रप्रकारेऽन्वादिविभागं वेद, स इत्थ्याहार्य, स सन्न्यासे श्चिदानन्देश्र, न केवलं कर्मत्यागी सन्न्यासौ किन्त्वयमेवेति विद्या स्रयते,

The passage discusses the understanding of the 'Puruṣa' (the person or being) and the significance of knowing the distinction between different aspects of reality.

योगौ चाछाद्ययोगनिरतोडव्ययमेव, न केवलं गुहाश्रु निविष्टः, श्रात्मयाजौ श्रात्मसंस्कारांश यो यजते स श्रात्मयाजौ तथा च श्रातपथैौ श्रुतिः 'स ह वा श्रात्माजौ यो वेदेदं मेडनेनाझं संस्क्रीयते हदं' इति । श्रात्मयाजौ

The text concludes by highlighting the importance of 'Yoga' (union or practice) and 'Ātmayāji' (self-sacrifice or self-realization) in achieving spiritual growth and understanding.

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गारे कामिन्यः प्रविष्टाः स्पृशन्त्वन्द्रियार्थान्तदधीन स्पृशाति प्रविश्टान् स च्यास्तौ योगौ चात्मयाजौ चेतिति ॥ १० ॥

परं वा एतदात्मनो रूपं यदनन्नमयोऽच्यायं प्रयो-

ड्य न यदस्रात्यमन्त्राद्यैश्रोत्रादस्पृष्टाद्दृष्टादृश्वाजवक्त्राद्वाता-

चायसेव न यज्ञमाचरित दत्यर्थः। के वा सत्याशी योगी चात्मयाजी चेति प्रभिद्याद् यदात्मनो विद्वान् स्वयमित्येत्य-म्रेक्ष्यां तत्वरूपमाह, श्रध्य यद्ददिति । श्रथेदं निर्दर्शेन सूच्यते । मून्यागारे जनशून्यान्तर्मेवने प्रविष्टाः कामिन्यः कामिनौः स्त्रीः कस्यिदितधौरो न स्पृशति यदतद् किन्तु ताः परिष्वृरत्येव तदद्यो विद्वानिन्द्रियार्थान् प्रविश्टान् दैवादाम्योप-स्थितान् स्पृशति प्रणुरागेऽपि न खोकरोति स एव सत्याशी योगी चात्मयाजी चेति व्याख्यातं। रति शब्दः प्रदर्शनार्थः। विषयनिष्प्रहाः सत्याश्यादिशब्दवाच्या दत्यर्थः ॥ १० ॥

तदेवं द्रग्रभिरचुवांकेरध्यात्ममधिदैवव प्राणादित्योपाधिद्वाराडडत्मोपासनं सेतुं तार्यतात्मक्रमसुक्तिफलमुपदिश्य तात्पर-माष्पेदानीं पूर्वप्रकृतस्थैव प्रत्यग्रब्रह्मासिद्धात्मनोडभ्युदयफलकमेकविधमुपासनभेदं वक्ष्यं प्रकारणान्तरं प्रवर्तते। तचान्य-धौनलात् सर्वप्राणिष्वितेतु ब्रह्माद्दष्टान्तरोपासनं विधातुं तमपिहिमान-

माह “परं वा । अन्यनत्तः” इति। परमसुक्तं वै परिद्ध-

८

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रसयिता भवति प्राणांश्रोतस्तजतौ त्येवं ध्याछाथ यदि वक्त्रस्र्राति प्राणसमृद्धो भूत्वा सन्ता भवति श्रोता भवति स्पृष्टा भवति वक्ता भवति रसयिता भवति घ्राता भवति दृष्टा भवतौत्येवं ध्याह ग्रनादै

सेतदच्यमाणमात्मा: परमात्मनो रूपं मूर्त्तिंविशेष: । किं तध्य-

He becomes the enjoyer of the essence when the Prana and the senses are restrained; thus meditating. If the mouth flows (with water), then being filled with Prana, he becomes शान्ता (i.e. free from hunger &c.); he becomes a hearer, a perceiver (of touch), a speaker, a relisher (of savours), a smeller, a seer; thus he meditates on the subtle (Prana).

दनं सर्वप्राणिजीवनं प्रसिद्धमोदनादिरूपं । कथमस्य परतं, हि यस्मादयं प्राणो मुख्यप्राणप्रधानोऽयं मुखातोऽनमथोऽन्र्जीवन-

दति यावत् । एतदरेरान्नव्यतिरेकाभ्यासुपपादयति । अ्रथै-

त्प्रपञ्च्यते, यद्ययं नाश्र्राति नान्नमुपजीवति तदा श्रमन्ता मननासमर्थो भवतौत्यन्वय: । एवमश्रोता भवतौत्यादि योज्यं।

न केवशं मननाद्यप्रक्तिमा सेवानश्रत: किन्तु जीवनमपि दुःखेम-

मित्यादि, प्राणांश्रोत्रजति परित्यजति नियत दत्येवं ध्याह-

सृति: । तथा च श्रुत्रोग्ये (म० ९) ' श्रन्नं वाव बलादूय-

स्मादधापि दर्शयति नान्नरहितोग्रस्मियोऽपि ६ जीवेतशराडून्स्टोऽप्योता²

दत्यादन्र्रभावे । प्राणजीवनयोरभाव दति व्यतिरेकमुका तदै-

वान्नयमाच, श्रयति । यदि श्रन्नाति तदा खलु प्राणसमृद्धः:

प्राणेन बल्लेन समृद्ध उपचितो भूत्वा मन्ता भवतौत्यादि सष्टं ।

श्रच्चेव श्रुतनतरमुदाहरति, एवं ध्याहेति । श्रन्नाद्रेतोबीजरूप-

परिषतादै प्रजा: स्थावरजङ्गमात्मका: प्रजायन्ते उत्पद्यचन्ते

या: काश्चिद्विशेषिता: पृथिवीविश्रिता: पृथिवीश्रिताश्रिता श्रत

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प्रजा: प्रजायन्ते या: काश्चित् पृथिव्यौश्रिता: श्रतोन्ने-

Whatever creatures are born on this earth, they live on food.

नैव जीवन्�्त्यथैतदप यन्त्यनत: ॥ ११ ॥

They do not live without it, and when they depart, they go to their respective ends.

अथान्यचाप्युक्तं सर्वोऽपि ह वा इमांनि भूतान्यह-

And it is also said elsewhere that all these beings, having obtained

रह: प्रपतन्यनमभिजित्क्षमाखानि हृयों ऋषिभिरा-

this earth, fall into it, and the sages have declared that the earth is the substratum of all beings.

उत्पत्यनन्तरमषषकेनैव ऋष्वजातीयुचितेनादनौचीनैव जीवन्नि

Immediately after birth, with a diet suitable for their species and not contrary to it, they live

प्राणान् धारयन्ति । अथ जोवितचये श्रन्नतोऽन्ने प्ररोहाव-

and sustain their lives. And when they desire to live longer, they grow in food and

मानेऽध्येतदन्नमेवापि यन्ति श्रन्नात्मिकायां पृथिव्यां लौयन्त

ultimately become food itself, and merge into the earth which is composed of food.

दत्यर्थ: ॥ १ ९ ॥

This is the meaning.

पुनरप्यनसूति करोतिं तस्य वच्यमाणातदृश्राहेलाय " श्रधा-

Again, it is said in a passage that begins with 'The food that is eaten becomes the seed'

न्यचाप्युक्तं . ब्रह्मापा" इति । ह वै द्रति प्रसिद्धराथों निपातौ !

and 'Brahmapa'. The word 'iti' is used to indicate that the words are well-known.

सर्वाणौमनि भूतानि पश्वरूपच्यादिपिपीलिकान्तानि श्रन्नमभि-

All beings, from the five-elemental beings to the ants, are dependent on food for their existence.

जिद्धचमाणानि ऋहरहर्नित्यं प्रपतन्नौतस्सत: परिभमन्तौति

They are always falling into it and revolving around it.

प्रसिद्धौमेतदित्यर्थ: । किश्च सूर्यैडपि रश्मिभि: करऐैरन्नं

This is well-known. Moreover, the sun, with its rays, draws up food

भौमं रसकुपमाददाति, तेनाज्जाडनेनाश्चौ सूर्यै-

from the earth, and with that unmanifest (food), it nourishes all beings.

स्वपति समिद्धो भवतोत्यर्थ:। तथा च श्रुत्यन्तरं 'सूर्यो

And another scripture says that the sun is the eater of food, and it is well-nourished.

मरोचिमादत्ते सर्वसाहुत्रनादधि' इति । मरोचिं मरोचि-

The sun takes the essence of food, and it is the lord of all beings.

प्रस्मुदकमित्यर्थ: । इदमे प्राणा: मुख्यप्राणैस्सहिता वागादय:

This is the meaning. The vital breaths, along with the chief vital breath, and the organs of speech, etc.

प्राणा: श्रन्नेनाभिषिक्ता: संकीर्णा: सन्तर्पिता: सन्त: पचचन्ति वर्ष-

are nourished by food, and being satisfied, they digest and transform it into various forms.

व्ययेन पतन्ति खखव्यापारं कुर्वन्तौत्यर्थ: । यदा पचचन्त

And when they digest, they fall into their respective functions, and perform their respective actions.

भोक्तुर्विषयानुपनयन्तौत्यर्थ:। तथाडमिवों श्रन्नेन समिदाज्यादि-

And when they digest, they nourish the enjoyer and the objects of enjoyment. And similarly, the fire is nourished by food, such as ghee, etc.

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ददात्यनं तेनासै तपत्यनेनाभिषिक्तः पचन्तौ मे प्राणा अप्रिवा ऋन्नेनोच्छलत्यनकामेभेदं प्रकल्पितं ब्रह्मणा । ऋतेनैवामृतत्युपास्ते तत्येव धीरः । श्रनू-

तानि जायन्ते जातान्यनेन वर्धन्ते श्रथतेरडति च भूतानि तस्मादनं तदुच्यते ॥ १२ ॥

ग्रथान्यचायुक्तं विश्वभद्रे नामैषा तनूर्भगवतो

नाडभिज्ञालति दोष्यते । एवं देवतानामण्युपजीव्यमिदमचमनुष्य-

कामेन ऋष्षा प्रजापतिना प्रकटितामृतादित्यमित्यर्थः । यदर्थं-

सेवमचं स्तुतं तदिदानौपासनं विधधाति "श्रतोऽनं । झाह"

इति । यत एवंमाहिमेदममतोऽनमात्मोलेगुपासौत ध्यायेदित-

त्यर्थः । यच्च ब्रह्मादृष्टिहत्क्षोऽदिति न्यायेनाने श्रात्मदृष्टि-

विंर्धौयते, न वाचाहगृह्यहोऽस्ति 'न प्रतौकेन चिह्न सः' (बृ० ४ । पा० १ । सू० ८) इति स्वचे प्रतौके ऽव्वहग्रहस्यापो-

दितलातिति दृश्यते । एवं झाहेत्युदाहरति प्राखान्तरौयं मन्त्रमनुष्यात्र्मस्याम्युद्योतनेन तमप्रतौकलं दृढयितं "श्रन्नादू तानि ।

त्तितस्यां "श्रन्नाद्रूतानि तदुच्यते " इति भूतोऽप्यादिनिमित्तलमात्मस्याम्यमचोक्तं । श्रच-

रार्यः स्पष्टः ॥१३॥

ददातौमचे पूर्वोक्ते विश्वभद्रत्वं गुणां प्रतिद्य विषयग्रौर-

दृश्योपासनान्तरमुपदिग्रति "ग्रथान्यायुकं ० भिषक् स्वतं "

इति । विश्वभद्रमनस्य साध्यंयत, प्राणो वा इत्यादिना ।

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विष्णोर्यीदिदं मनं प्राखो वा ज्ञानस्य रसो मनः प्राणस्य विज्ञानं मनसो ज्ञानं विज्ञानस्येत्यन्ववान् प्राणवान् मनस्वान् विज्ञानवानानन्दवान्श्र भवति यो हैवं वेद यावन्तोह वै भूतान्यानमदन्ति तावन्तःस्थोऽन्न-

रमः मारः कार्यमित्यर्थः। प्राणे स्थिरे मति मनस उपच-

The mind is the essence of knowledge, the vital breath is the essence of the mind, and knowledge is the essence of the vital breath. One who knows this becomes endowed with the vital breath, mind, intellect, and bliss. Whatever creatures eat, he becomes that, and whatever they enjoy, he enjoys.

मति यो हैवं वेद। ज्ञानमेव विजरत्नमनं संवननं

यान्त्रः प्राणस्य 'च रमः। मनसो विवेकसमर्थे मति विज्ञानोत्पत्तेरविज्ञानं मनसो रमः, विषयाध्यवसाये सत्यानन्दोऽथादि-

One who knows this becomes the enjoyer of food, and his mind becomes steadfast. Knowledge is the means of attaining immortality and bliss.

द्विज्ञानस्यानन्दो रस इति यो हैवं वेदेति समबन्धः। *सो भवान् प्राणवानित्यादिफलवचनं। दृष्टं फलमुक्त्वाडदृष्टं च फलं-

द्विज्ञानस्येत्यनन्द इत्यादि। यावन्तोह खोके भूतान्यानमदन्ति भव-

The bliss of knowledge is the essence of intellect. One who knows this becomes the enjoyer of bliss. This is the connection. The fruit of being endowed with the vital breath is stated, and both seen and unseen fruits are mentioned.

यान्तौहेति। यावन्तू सर्वेषु तेषु भूतात्मा सन्नन्तःस्थो भूतान्नःस्थोऽन्न-

यन्ति तावत्सु सर्वेषु तेषु भूतेष्वस्थितस्ते-

Whatever creatures exist, he becomes the inner self of all those creatures, and he becomes the enjoyer of their food.

मन्नुपासकः। †तावत्स्थनदस्य इति पाठे तेषु भूतेष्वस्थितस्ते-

स्वभिमानमूल्यः सन्नन्तमजोत्यर्थः। कः, यो हैवं विश्वभृद्रुपं विष्षु-

One who meditates on the inner self becomes the enjoyer of food. In another reading, 'tāvatsthānasya' means 'existing in all those creatures'.

तनुमनं वेदोपास्ते इत्यर्थः। उत्तमसुपास्यमनं विषयतुलदृश्रईलाय

स्थल्यर्थे शोकमुदाहरति, ज्ञानमेवेति। ज्ञानमेव विजरत् विज-

The meaning is that one who knows the universal form of Vishnu meditates on the mind as the object of worship. The mind is the best object of meditation, and it is compared to the subject and object.

रचं नयतोति विजरत्नं विजरमेव वा विजरत्नं। तथा च श्रुत्यन्तरं ग्रनं श्रद्धाप्योद्गरं वदतोति। तथा ज्ञानं संवननं

सोऽभवान् डति समौचौचः प्राक्।

Knowledge is the means of attaining immortality, and it is the means of attaining bliss. Another scripture says that knowledge is the means of attaining faith and prosperity.

† तावत्स्थनरस्स इति भवितुमर्हति।

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स्मृतं। ज्ञानं पशूनां प्राणोदनं ज्येष्ठमनं भिषक् स्मृतं स्मृतं॥ १३ ॥

ग्रथान्यचाप्युक्तमनं वा ग्रस्य सर्वस्य योनि: काल-

सम्भजनौच स्मृतं ज्ञातं। ज्ञानं बृंह कुचीन्त तद्रतमिति शृत्य-

न्नात्। ज्ञानं पशूनां प्राणिनां प्राणः, ग्रन्नात् प्राणा भवन्तीति श्रुते:। ग्रन्नं ज्येष्ठं प्रथमजं रसायपेच्चया पूर्वसिद्धुलात्। ग्रन्नं हि भूतानां ज्येष्ठमिति श्रुत्यन्तरात्। ग्रन्नं भिषक् भेषजं

बुज्याधिनिवर्तकं स्मृतं, तस्मात् सर्वौषधमुच्यते द्रव्यं प्रकृत्य श्रवणादिति श्लोकार्थ:॥ १३ ॥

पुनरखैवात्मन: कालात्मकादित्ये दृष्टिं विधातसुत्तममनु-

वाक्चय प्रवर्त्तते, तच्चात्मस्य कालाधौनत्वात् कालस्य चादित्या-

धौनलाद्योपासनानन्तरं कालादित्योपासनविधानमिति संगतिं विवचनं कालात्मानं स्तौति " ग्रथान्यचाप्युक्तमनं । इत्येवं ज्ञादृ"

दति। ग्रथेत्युपासनान्तरोपक्रमार्थे:। ग्रन्याचापि कालविषये दद-

मुकं, प्रमाणानुगमिति वा। ग्रन्नं वै प्रसिद्धमस्य प्राणिजातस्य

सर्वेषामग्रेे्ष्ठस्य योनि: कारणं, कालस्यात्मा योनिरित्यनुवर्त्तते,

कालेन ज्ञानं प्रथयते, सूर्य्य: सविता कालस्य योनि:,

तस्य चै कालनिर्माहलं प्रसिद्धं। तच्च कालस्यरूपतयैवमप्रो-

योरभावात्कथं कालोऽनस्य योनिरित्यत ग्राह तस्येतद्‌-

व्यादिना। तस्य कालस्यैतद्रूपं ऋष्यते रति रूपं स्वरूपं,

किं तत् यत्निमेषादेर्निर्मेषकलाकाष्ठाद्यवयवप्रचचयात् संस्ततं

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ध्यानस्य ह्र्ययो योनिः कालस्य तस्यैतद्रूपं यद्वि-

The source of meditation is the heart; that form of it is time which is

लेषादिकालात् सम्भृतं द्वादशात्मकं वत्सरमेतस्यामे-

made up from the residue of time (i.e. beginning with the intercalary month) and consists of twelve (months) ; in it

यमण्डे मधये वारुणं मघाचं श्रविष्ठादिमाद्रये कमेगो-

the first half-month Varuṇa (presides), in the middle (comes) Maghā (presiding deity), and in the latter half-month (comes) the presiding deity beginning with Śraviṣṭhā.

घटितं द्वादशमासात्मकलात् द्वादशात्मकं वत्सरं संवत्सररूप-

The year is made up of twelve months, and is of the form of a Samvatsara (i.e. it is a Samvatsara) ;

मत्ति, एतत् तस्य रूपमिति सम्बन्धः । तथा चोक्तं श्रौभागवते

this is its form—such is the connection. And thus it is said in the Śrī Bhāgavata

'योऽयं कालस्तस्य तेऽव्यक्तबन्धोक्ष्येष्ठामाद्येष्ठते चेन विश्वं ।

‘This time whose unmanifest form is connected with the Supreme, and in which the universe is dissolved and from which it is produced,

निमेषादिर्वत्सरान्तो महोभ्यां तेऽङ्गानं धाम प्रपद्ये' इति ।

from a Nimeṣa (twinkling of the eye) to a year, I take refuge in Thee who art the abode of the quarters.’

निमेषादिसंवत्सरान्तोऽध्यवहारायः काल इति कालस्वरूपं

Time which extends from a Nimeṣa to a year is for the purpose of worldly transactions; this is the nature of time

भवति । इदानीं सूत्रचषा : संवत्सराख्यः कालस्तद्वयैरेष

Now (follows) the aphorism : ‘The time called Samvatsara is divided into two parts’

प्रसृत इति विवचंस्थावत्कालावधयवान् सूक्ष्मतमादिक्रमेणैष

etc. This (aphorism) is connected with the context of the division (of time) ; it is divisible into parts, beginning with the subtlest,

यति, एतस्यैव दिना । एतस्य संवत्सरात्मनः कालस्य द्वादश

and so on. The day (mentioned) is of this very (Samvatsara) ; the twelve (months) of this time whose essence is a Samvatsara

मासाः संवत्सर इति श्रुतेः । द्वादशग्रहात्मकस्योत्तराध्या-

are (considered to be) a Samvatsara, according to the Śruti ; the twelve Ādityas (suns) are the presiding deities of the

घण्मासरूपमग्रेयमभ्रिदेवत्यमुष्य प्रधानत्वादस्य घण्मासस्य । श्रद्धं

latter half (of the Samvatsara) which is of the form of six months, and the presiding deity of which is the cloud ; and because this half-year is the more important

वारुणं वरुणदेवत्यं दृपिणाचानषेऽमासरूपं जलप्रधानत्वादस्य

the first half (of the Samvatsara) is presided over by Varuṇa, is of the form of six months, and because water is the principal (element) in it

षण्मासस्येत्यर्थः । तथा च तापोदकयोः कार्ययोः पर्यायेण

such is the meaning. And thus (there is the practice) of alternately performing the two rites, viz. penance and (the rite connected with) water

नित्यतप्रवर्त्यन्यथानुपपत्त्या यस्तद्धेतभूतोऽर्थः वस्यते स काल

because otherwise there would be an incongruity in the regular performance (of these rites) ; that which is the cause of it is time

उभयानुगतः संवत्सरात्मा सिद्धरत्यर्थः । इदानीमयनाव-

which is connected with both (the halves of the Samvatsara) ; the meaning is that whose essence is a Samvatsara is proved (to exist). Now (follows) the etymology

यभूतान् मातान् वयपाद्याय्यंसतदुपोद्हाततथा नाच्चमयनदयं

of the word ‘Samvatsara’ : ‘It is called Samvatsara because it causes all beings to grow old and then it devours them’

प्रकल्प्य तद्वारा काल इति कालस्य द्वावकल्पनामाह, मघाचामिति । मघा-

and thus another etymology of the word ‘time’ is given : ‘It is called Kāla because it begins with the Maghā (constellation)’

नचचमारभ्य श्रविष्ठादिमद्रूविशानं यावत् सविता

etc. (It is called Kāla) because the sun moves from the Maghā (constellation) as far as the Śraviṣṭhādi (constellation)

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तृणेषु सार्पाद्यं श्रविष्टार्डान्तं सैषां तदैकमात्मनो नवांगकं सचारकविधं सादक्ष्यतादेतत्प्रमागामनेतैः प्रमीयते हि कालो न विना प्रमाणेन प्रमाणस्याप-

क्रमेण नोचैः क्रमेण स्वचारगत्या भुक्तिं तावदाग्रेयमग्रिदैवत्यं, तच्च हि कालेऽमित्रदेव द्वव घोरात्तैरमंनुथ्यैर्दपास्यते ।

तथा माध्यंदिनं सर्पदैवत्यमसृक्षेपाननचं सापे, तत्प्रभृति श्रविष्टो-

त्तरार्द्धान्तं यावत् पविता उत्क्रमेषोर्द्धमार्गक्रमेण स्वचारगत्या भुक्तिं तावत् सौम्ये सोमदेवत्ये तस्मिन् हि काले चन्द्रस्थापाचैर्मनुथ्यैर्देव द्वोपास्यत इति । यच्च श्रविष्टार्द्धान्तं सापन्नमिति यद्यपि वचसुचितं तथापि यथा विभक्तयोः

समययोः स्वभाववैलक्षण्यस्पष्टोकरणार्थं सार्पाद्यमित्युक्तं श्रविष्टार्द्धान्तं सवितरि वर्तमानेऽग्रीतानुदित्तेऽदाद्यग्रहणं हि न स्पष्टः स्वभावभेदो निर्दिष्टः स्वादितरच तु स्पष्टस्तच तापप्राचुर्ये विवादाभावात्, तथा च स्वभावभेदप्रकटीकरणायाड्डर्थं एव क्रमो विचितो न तच्चपाठक्रम इति भावः । श्रचापि श्रौतोष्णायोर्नियतप्रतिपत्तिहेतुकालकल्पना पूर्ववत् इहृक्ष्या । इदानी-

मसुक्रैः सप्तविंशतिग्रहणचतुर्दशामराश्यवच्छेदेन मासकृत्रिमाच्च, तचेतित । तच्च तेषु नचचेषु नव श्रंगा यक्ष्मिन्स्तचनवांगकं, यदेकैकं नवांगकं तदात्मनः खवल्सरातमन एकैकोडवयव दति योज्यं। श्रंगः पादः नवांगगा नव पादाः सषाद्-

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लब्ध्वा: प्रमेयोऽपि प्रमाणतां पृथक्‌कादुपैत्यात्मसम्बोधनार्थेमित्येवं ध्यानं । यावत्यो वै कालस्य कालास्तावतोऽपु चरत्यसौ य: कालं ब्रह्मेत्युपासौते कालं तस्यातिदूरमपसरतौत्येवं ध्यानं ।

Having obtained the knowledge of the object, the means of knowledge also becomes distinct, and thus one attains self-realization. As many divisions of time there are, so many forms does that Time assume; he who worships Time as Brahman, from him Time withdraws to a great distance.

दिननक्तदयावचिछन्न एको राग्रि: सूर्यंगतनुसारेणैको मास: संवत्सरात्मा: कालश्रृङोदयवद रतयुक्‍तं भवति । तथा च तत्तन्मासऋतुभावभेदनियमेंऽपि कालकृत्यनसुन्त्र्यं एतत्स्वयं सचारकविधं, चारस्यक्रनुमनं नक्तनचादिषु परिभ्रमणं, तच विधा प्रकार:, तथा विधया सहितं सचारकविधं । एतच ज्योति:-प्रास्तान् कलादिकालावयवगणनया सूर्यचारमालोच्य सर्वमवधेयमिति तात्पर्यार्थ: । उक्तरेवावयवै: कालोऽनुमेय इत्यच हेतुमाह सौर्यालादिति सूत्र्यालादित्यर्थ: । दिन्निशागोचरत्वात् कालश्रृतेत् पूर्वोक्तमयनादिरूपं प्रमाणं कालास्‍कितवे. तचानुभवं संवेद्यते, श्रूयते च । इति पूर्वोक्तप्रकारेण काल: प्रमेयत्वेनास्‍ति चेत् कालस्य सम्यगवधार्यंते न प्रत्यचादिनेत्यर्थ: । किमेवं प्रमाणोपन्यास्‍ति चेत् काल: खलु एव दृश्यत इति मन्‍दाशयदूषयामाच नेति, अनादिमायावचिछन्नाचिदिलामहुपस्य कालस्य जडत्वात् प्रमेयान्तरवनमानाधौनचिद्धकलमित्यर्थ: । यदि कालस्य प्रमेयत्वं तर्हि निमेषादौनामपि कालावयवानां कालत्व-विशेषादभेदे मति कथं कालेन कालप्रमेयत्वात् ग्राह

The day and night are divided into fifteen parts each, and the year is considered as one unit, following the sun's path. The months and the seasons are also related to the divisions of time. The movements of the celestial bodies, the sun, and the planets are all governed by time. The knowledge of time is essential to understand the universe. The perception of time is not direct, but it is inferred from the movements of the celestial bodies. The concept of time is complex and has multiple aspects. The divisions of time, such as days, nights, months, and years, are all interconnected. The understanding of time is crucial to comprehend the universe and its workings.

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कालात् सर्वान्ति भूतानि कालादृद्धिं प्रयान्ति च ।

All beings originate from time and grow through time.

काले चास्तं नियच्छन्ति कालो मूर्तिरमूर्तिमान् ॥ १४ ॥

In time they dissolve, time is both manifest and unmanifest.

द्वे वाव ब्रह्मणो रूपे कालश्चाकालश्च ।

Brahman has two forms, time and timeless.

यः प्रागदित्याद् द्वियात् सोऽकालेाडकलोडय य आदित्यादः स कालः ।

That which is before the sun is timeless, that which begins with the sun is time.

प्रभेयोडपैति । पृथक्‌कादवयवावयवविभागेन भेदात् प्रभेयोडपैति ।

It is known through distinction by separating its parts.

प्रभेयोडपैति प्रमालवमुपैति प्राप्नोति, किमर्थं, ज्ञातं खलु सम्यग्बोध-

It is attained through knowledge, for it is known through proper understanding.

नार्थमवधारयति । नैवाप्रकाशेन नैवाप्रकाशेन तद्विद्यया । एवं

It is not determined by non-illumination, nor by that knowledge.

विधः कालः सूर्यांधीन द्वियचोदाहरिष्यामाहेत्यर्थः ।

Time is of various kinds, dependent on the sun, as will be explained.

“यावत्यो वै । ऽमूर्तिमान्” इति । यावत्यो वै प्रभिद्राः

As it is said, 'The unmanifest is of various kinds.'

कालस्य कला ऽङ्ग्रास्यावतौषधौ मविता चरति तत्रवर्तकलेन

The parts of time are like the rays of the sun, nourishing and moving.

विचरति ताः सम्पादयतोत्यर्थः । ऽतो यः कालं कलायितारं

Thus, one who understands time as the divider.

कालेऽपमादित्यं बध्येत्युपाश्रित तस्योपासकस्यातिदूरं कालो-

Time is very far from one who is devoted to it.

डपसरति सकृन्मुक्ता पुनर्मेरणाय न जायते कालव्यायो न

Having been freed once, it is not reborn to die again, nor is it bound by time.

भवतोत्यर्थः । तच्च कालस्य ब्रह्मादृष्टिहेतुत्वाद् पुनरुदाहरिष्यमेवं

This is because time is the cause of the vision of Brahman.

ध्याह कालात् स्ववन्तोत्यादि, पादचयं स्पष्टार्थे । कालो मूर्तिं-

As it is said, 'From time, beings are born,' etc., clearly explained in the verse.

मूर्तिमानदित्यरुपेति, ऽमूर्तिमांश निमेषादिश्ववस्त्वरान्तेन

Time is both manifest and unmanifest, from moments to years.

रूपेषेति चतर्थपादार्थः ॥ १४ ॥

This is the meaning of the fourth quarter.

कालानिवर्तकलादादित्यः कालात्मको ब्रह्मादृष्ट्योपास्य

The sun, which is the beginning of time, is to be worshipped as Brahman.

दित्यं, तच्च किं ब्रह्म निमेषादिकालेपु किमात्मकस्यादित्यो

Whether Brahman is in moments or in the sun.

ब्रह्मादृष्ट्योपास्य इति वाच्यामाह “द्वे वाव । स वेदवित्”

It is said, 'Two forms of Brahman, known by the knower of Brahman.'

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सकल्सः सकालस्य वा एतद्रूपं यत्संवत्सरः संवत्सरात्खल्वेवेमाः प्रजाः प्रजायन्ते संवत्सरेऽपोह वै जाता विवर्धन्ते संवत्सरे प्रत्यस्तं यन्ति तस्मात्संवत्सरो वै प्रजापतिः कालोऽन्नं ब्रह्माऽऽडमातमा चेत्येवं व्याख्यात् ।

इति । प्राच्यः स्पष्टार्थोऽयं मनुवाकः । प्रागादित्यादिति प्रादित्यो- तपते; प्राग् यदूदह्णो रूपं सोऽकाष्लः, स न कश्रापि कक्ल- खिता यतोऽक्लः कत्लार्चित इत्यर्थः । ऋग्व ऋादित्याच्च श्रादित्य श्राद्यः प्रवर्तको यस्य स तथा, स कालः शकक्लः कलाभिः सचित इत्यर्थः । सकलस्य वै इति । संवत्सरः सकलस्य कालस्य स्वरूपं । तस्योपास्त्वलाय ब्रह्मासाम्यमाच संवत्सरादिति ।

This is the form of the whole, that is the year. From the year indeed these creatures are born; by the year, when born, they grow; in the year they disappear. Therefore the year is verily Prajapati, Time, Food, Brahman, and the Inmost Soul. Thus it has been explained.

कालः पचति भूतानि सर्वाणीह महात्मनि । यस्मिंस्तु पच्यते कालो यस्तं वेद स वेदवित् ॥ १४ ॥

यस्मादेवं संवत्सरः सर्वकारणं तस्मात्संवत्सरो वै प्रसीदद्धिरण्यगर्भः सूर्यात्मा स कालः, मोड्समन्नहेतुत्वात्, ब्रह्माणो नीडमालम्बनं ब्रह्मदृष्टियोग्यं प्रतौकमित्यर्थः । आत्मा च प्राभिनां 'स य आत्मा' इति मन्त्रवर्णात् । एवं व्याख महां- सामावाल्मेति महात्मा प्रकाखात्मक ईश्वरः, तस्मिन्महात्मनि सर्वाणि भूतानि कालः पचति जरयति पुरमात्मन्यधिष्ठाने तदायत्तः कालो भूतानि पचनं परिवर्तत इत्यर्थः । तथा च भ्रुत्यन्तरं 'एतस्य वा अचारक्ष प्रप्रासने गार्गि निमेषा मूर्त्तरा ब्रह्मोराचाऽधर्मास्या मात्रा च्छतवः संवत्सरा इति विधूताक्षरष्टन्न'

Time cooks all creatures in the great Self. But he who knows in whom Time is cooked, he is the knower of the Veda.

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विग्रवानेष कालः सिन्धुराजः प्रजानां। एष तत्स्थः

This time is the lord of the rivers, the lord of creatures. This is that which is

सविताख्यो यस्मादेवेऽसु चन्द्रर्कग्रहसंवत्सरादयः

called Savita, from which the sun, moon, planets, and years arise

हयन्ते डथैभ्यः सर्वमिदमच वा यत्किच्चित् शुभाशुभं

and to which all this, whatever is auspicious or inauspicious, returns

*हश्यन्तेऽथ लोके तदेतेभ्यस्तस्मादित्यात्मा ब्रह्माथ

and is seen in the world. Therefore the self is Brahman

( ऋ०सं० मं० ४ । सू० ५३ । ऋ० ९) इति। यस्मात्तु कालात्मा सविता

As it is said in the Rigveda (4.53.9), 'From which the sun, the creator,

पच्यते जायते तं यो वेद स वेदरहस्यविदित्यर्थः ॥ १५ ॥

is born and decays, he who knows this knows the secret of the Veda'

पुनरपि सकलं कालं स्तौति “विग्रवानेष । भाति

Again, he praises time in its entirety, 'This time is manifest'

मण्डले” इति। विग्रवान् स्रोतसांनायेष कालः पूर्वेषां प्रजानां

in the circle (of the universe). Time, which is manifest, is the lord of the rivers,

सिन्धुराजः समुद्रः समुद्रवत् दुष्टर इति यावत्, एष सवि-

the ocean, difficult to cross, like the ocean. This creator

ताख्यो यस्मात् तत्स्थस्सिन् कालो निमित्ततया स्थितः ।

is called Savita, from which the sun, moon, and planets arise

कोडसौ सविताख्यः, यस्मादेव सवितरिणी चन्द्रादयः सूयन्ते

and to which they return. That creator is called Savita, from which the sun, moon,

श्रभिषूयन्ते श्राप्यायन्ते खतेजःप्रवेशमनेनैत्यर्थः । श्रथ प्रसिद्ध-

and planets are nourished and from which the energy of the sun enters

मेभ्यस्सन्द्रादिभ्यः सर्वमिदं किं, यत्किच्चित् शुभाशुभमिह

the world. And from the sun, moon, etc., all this, whatever is auspicious or inauspicious,

लोके दृश्यते सुखदुःखादौत्यर्थः । तदेतेभ्यः श्रादित्यादिग्रहेभ्यो

is seen in the world, as happiness or sorrow, etc.

निमित्तभूतेभ्य इत्यर्थः । यस्मादेवमार्दित्यनिमित्ता जगत्स्थिति-

Therefore, the existence of the world is caused by the sun, etc.,

स्सादादित्यात्मा ब्रह्म । यत एतस्यभाव श्रादित्योऽध्य तस्मात्

and the self is Brahman. Since the sun is the cause of this,

कालस्यड्ज्ञामादित्यस्सुपास्यतेत्येतदिधिवाक्यं, कालस्यड्ज्ञामादित्यं

therefore the sun is to be worshipped as time, this is the literal meaning

ब्रह्मेत्युपासेतेत्यर्थः । एके श्राखिनः कालसड्ज्ञालचणां गुण-

and the secondary meaning is that the sun is to be worshipped as Brahman

मषादृत्यादित्यो ब्रह्मेत्यादित्योपासनं ब्रह्मादूक्ष्या विदधति,

Some knowers of the Veda worship the sun as time, and others worship the sun as Brahman

उभयपुस्तक एष मूलपाठः ।

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[ ६ षः प्रपाठकः ] दौपिकासहिता । १२४

कालसन्नमादित्यमुपासौतादित्यो ब्रह्मेत्येकेष्थ एवं च्याह ।

होता भोक्ता हविरन्नो यज्ञो विष्णुः प्रजापतिः । सर्वः काश्वित् प्रभुः साक्षी येऽमुष्मिन् भाति मण्डले॥ १६॥

आदित्यो ब्रह्मेति । कथम्? इत्याह – होता हविरादानदानेन यागकर्तेति यावत् । भोक्ता भोगप्रकाशकः । हविरन्नः हविःस्वरूपः । यज्ञो यागः । विष्णुः व्यापकः । प्रजापतिः प्रजानां पालकः । सर्वः सर्वात्मकः । काश्चित् कान्तिमान् । प्रभुः परमेश्वरः । साक्षी साक्षिभूतः । येऽमुष्मिन् आदित्यमण्डले ये च अत्र भाति प्रकाशन्ते ।

He is the Hotṛ, the enjoyer, the food of the oblation, the sacrifice, Viṣṇu and Prajāpati. All this is the lord and witness which shines in yonder orb. 16.

ब्रह्म ह वा इदमग्र आसौदेकोडनन्तः प्रागनन्तो दक्षिणानन्तः प्रतौच्यनन्त उदौच्यनन्तः ।

किंचिच्चादित्यो ब्रह्मेत्यादेशं दद्याच्चेत्यर्थः । सर्वेष्वादित्यो ब्रह्मेत्येवं च्याह मन्त्रः । होता हविषः प्रदाता यजमानश्चात्विग्वा, भोक्ता हविषः स्वोकर्ता देवताविग्रहेषु, हविष्यैरिदं दृश्यं, मन्त्रस्तप्र्चेप साधनल्बेन विहितः, पतेः सर्वे साध्यो यो यज्ञः म को विष्णुः, यज्ञो वै विष्णुरिति श्रुते! प्रजापतिः प्रजानां पालकिता ईश्वरः कर्मफलदाता, एतिविधो यो जगदृतुकल्पापः म सर्व एष एवंध्याहारः, कः योडमुष्मिन् दूरेस्थे मण्डले भाति प्रकाशते, किंलक्षणः? कश्चिदेकः, यः कश्चिदिति वा सम्बन्धः, प्रभुः स्वतन्त्र ईश्वरः, वाचौ साचात् सर्वद्रष्टेत्यर्थः॥ १६॥

इदानीमादित्यप्रतीकोपासनप्रसङ्जेनादित्यान्तर्यामिणो ब्रह्मोपासनाविभेषं विधानस्नाह “ब्रह्म ह वा । य एवं वेद” इति । ब्रह्म ह परमात्मा वै एवं इदं कालसूर्यादिकं जगद्रपे सृष्टे पूर्वमाशौ ब्रह्माऽऽपोऽविभक्तमेव सर्वं वटबीज इव महान् वट ग्रासौदित्यर्थः । श्वेत एतत् स परमात्मैकः, मजातीय-

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स्वाड् च सर्वतोऽनन्तो न ह्यस्य प्राच्यादिदिशोऽन्त्तोऽध्य तिर्यङ्वाड् चोर्ध्वं वानूध्य एष परमात्माड्परिमितोऽजोटकर्वोऽचिन्त्य एष ग्राह्याग्राह्यात्मैव हि कत्स्न-

The Self is sweet and endless on all sides; it has no east and other directions, no end, no across, no above, no below. This Supreme Self is immeasurable, unborn, not to be reasoned about, beyond conception; it is as it were the comprehender and the incomprehensible.

विजातौयवस्सन्तरशून्य: तर्हि किं वटबोजवस्सूच्यो नेतव्याच्चा-न्नोऽपरिच्छिन्नो देगत: कालतो वस्त्वाश्रडुचित द्रव्यर्थ:। उक्तमानन्थ्यसुपपादयति प्रागन्त्त दत्यादिदिशा, प्राच्यादिदिशु द्रव्य-

If it is said that it is void of internal distinctions, as being of a different nature (from the visible universe), then (in that case) why should it not be pierced by the point of a Vata leaf? It is not so, because it is unlimited. From the point of time, it is related to substance; hence it is an object (artha). The author establishes the meaning of the word already used (i.e. dravya) by saying that the Supreme is prior to the east and other directions;

स्वपि दिगु परिच्छेदरचितलात् सर्वतोऽनन्त द्रव्यर्थ:। तर्हि यासु दिग्व्यापरिच्छेदस्था दिग्रोऽन्या: सन्तोति तत् एव वस्तु-परिच्छेदोऽस्य स्वादिति कुतो निरडुश्रामानन्थ्यमित्यत ग्राह्य, न ह्यस्येति। ब्रच्यााश्रयतया प्राच्यादिदिग्रो न हि कल्पन्ते न वस्तुत: सन्तोत्यर्थ:। ब्रथ तथा तिर्यङ् वाड्वाड् चोर्ध्वं वा दिग्भेदोऽस्य न कच्पत द्रव्यर्थ:। देशो वा देशसम्बन्धि वा

in the east and other directions, the substance (i.e. Brahman) is the object (dravya). If it be said that Brahman is limited by the quarters, then it is not endless on all sides; hence it is an object (dravya). If (on the other hand) the quarters are different (from Brahman) in so far as they are limited by Brahman, then it follows that Brahman is limited by the quarters; hence how can it be endless without a support? Therefore it is comprehensible. The meaning is that the east and other quarters are not conceived as being related to Brahman, nor do they exist as substances. Similarly, the different quarters such as across, above, or below are not conceived with reference to Brahman; hence it is an object (dravya). Or (the word dravya may be taken as meaning) a country or that which is connected with a country;

वस्तु किमप्यस्य परिच्छेदकं नास्तोत्यभिप्राय:। यतोऽनूच्चा एष परमात्मा न नेतव्याच्छेदो भाति द्रव्यगूच्चो न कविद्याश्रित द्रव्यर्थ:। तथा च श्रुत्यन्तरं 'ष भगव: कक्मिन् प्रतिष्ठित दति खे महति' (छां० उ०) दति। 'अन्यो ह्यन्यस्मिन् प्रतिष्ठित:'

the idea being that there is nothing to limit it. Because this Supreme Self is subtle, it does not shine as having a limit; it is not supported by anything gross; hence it is an object (dravya). And another Sruti (says), 'On what is the Lord (Brahman) established? In the great space.' 'One thing is established on another (i.e. the gross on the subtle)';

दति च। श्रनूच्चले श्रहेलयें विग्रेष्टणं, अग्रपरिमित दति। यदस्ख-द्यते तत्परिमितं दृष्टं, यद्यं परमात्मा न परिमित:, पूर्षे पुरु-षेप सर्वेमिति सर्वोंतिम्राचिलश्रवणातू, श्रतोऽनूच्चा द्रव्यर्थ:। ब्रज द्रव्यपरिमितले हेतु:, यज्ञाम्रत्र तत्परिमितं तद्वि कचित्

and 'The subtle is hidden in the gross.' The meaning is that Brahman is not limited by the front and the rear. Whatever is seen is limited; if the Supreme Self is not limited, then it is prior to the primeval Being, because we hear (in the Sruti) the word 'sarvamitra,' i.e. measuring all. Therefore it is subtle; hence it is an object (dravya). The word 'braja' is the cause of its being limited as an object; if it is limited by that (i.e. by the word 'braja'), then it is somewhere (i.e. in language).

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[ ६ ष्ठः प्रपाठकः ]

[ Sixth Chapter ]

क्षय एको जागर्त्येतस्मादाकाशादेश एष खल्वि चेतोमार्गं बोधयत्यनेन चेदं ध्यायतेऽस्मिन्संप्रत्ययं कदाचित् किंचिदित्युच्यते, यथं तु ‘न जायते म्रियते वा’ इति श्रुतेर्जोडतो न परिमित दत्यर्थः। परमात्मापि जन्मवान् कारणालान् मृतादिवदित्यत आह, अतर्क्य दति। न तर्कागम्य दत्यर्थः। न सामान्यतो दृष्टानुमानादिह पेषा तर्केऽयमौद्रुग्धर्मक दति वयतस्थापितं भ्रक्यते ‘नावेदविन्मनुते तं रहन्तं’ ‘नैषा तर्केण मतिरापनेया’ दत्यादिश्रुतिभिस्तर्कांगोचरत्वप्रतिपादनात्, श्रुत्यनुगृहीतश्चानुमानशास्त्रेच्छान्तभावः। अतर्क्यं हेतुरचिन्त्य दति। यत् तर्क्यते तन्मनसो गोचरे वर्तते क्षयच मनोगोचरो नायं। तथा ‘न तस्य कार्यं करणञ्च विद्यते न चास्य कश्चिज्जनिता न चाधिपः’ (श्वे०६०८) ‘यतो वाचो निवर्तन्ते अप्राप्य मनसा सह’ दति श्रुतेरित्यर्थः। तच्चासज्जत्वं हेतुमाच एष आकारामेतति आकारपवदश्रुतः। श्रात्मा क्षरपं यस्स त तथा। न हि मनसाडसम्बद्धं मनोवेधं भवेदतिप्रसङ्गात्, ‘असङ्गो ह्ययं पुरुषः’ (छान्दा ० ) दति श्रुतेऽन्व मनःशब्द इत्यर्थः। तत् एवंविधस्थानच्ये न कोडपि विद्न दति सिद्धं। दतोडप्यमननन्त पष्ष्य दत्यभिप्रेत्याह पवैष दति। एष एवेत्यन्वयः, हेतुत्वचये सर्वे जगत्प्रलये एक एवैष परमात्मा जागर्ति सप्रच्युतक्भावो वर्तते, भ्रन्यत् किमपि तदा नाम्भिदित्यर्थः। तथा च श्रुच्यतेर् ‘ग्रात्मा वा इदमेक आसीत्’ (ऐतरेयोप० ) दति।

From this ether, this one, the destroyer, is awake; by this path it makes (the soul) conscious; by this it is meditated upon; in this there is a certainty sometimes of some (knowledge) being obtained—thus it is said. But as for the text ‘It is not born, nor does it die,’ etc.,[1] it is not limited in its meaning, because it is supported by the Śruti. The supreme Self also is born and dies, because it is the cause (of the world),—thus (the opponent) says. ‘Incomprehensible’ is the meaning (of the word ‘etad’). It is not comprehensible by reasoning. The meaning is that it is not (comprehensible) by an inference drawn from common instances. In the text ‘He is not known by one who does not know Veda,’[2] and ‘This intellect cannot be reached by reasoning,’[3] etc., it is declared that it is beyond the sphere of reasoning; and reasoning is supported by revelation, and the Śāstra teaches that it is peaceful. ‘Incomprehensible’ is the meaning of ‘inconceivable.’ Whatever is comprehended by reasoning is within the sphere of the mind; it exists; the mind can comprehend it. But this (Self) is not an object of the mind. So also the Śruti says ‘He has no work, nor organs, nor has he any progenitor, nor any lord.’[4] ‘From whom words return together with the mind, not having attained (him).’[5] And that it is not an object (of the mind) is the reason; this is declared in the Śruti ‘This goes to the ākāśa.’[6] The Self is the Ksara; whatever it is, it is so. For if the mind is not connected with it, it would not be an object of the mind, because (otherwise) there would be the fault of too wide an application (of the word mind); and the Śruti says ‘This person is without connection.’[7] Thus there is no doubt whatever in the case of one who is of this kind. It is also declared by another Śruti that ‘This is beyond the mind.’[8] This is the meaning. Therefore in every place, no one knows (it); it is proved (that it is incomprehensible). And in order to show that it is beyond the mind, he says ‘This is the special (Self).’ The construction is ‘This is the one.’ At the destruction of the world, this one supreme Self is awake; it exists without any disturbance; nothing else whatever at that time is perceived—this is the meaning. And so the Śruti says ‘This was the Self alone in the beginning.’[9]

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३२८

मैत्र्युपनिषत् ।

[ ६ ष्ठ: प्रपाठक: ]

तस्यैतद्वास्वरं रूपं यदमुष्मिन्नादित्ये तपत्यग्रौ च-

His is that resplendent form, which is in yonder sun, and which shines in the fire,

धूमके यज्ज्योतिरिदं विचतर मुदर स्थोदथ वा यः पचत्यन्न-

in the smoke, and which is diffused in water and on the earth; that which cooks food,

मित्येवं च्याह ।

is thus declared.

एतदेव सर्वविकारकारणेन सर्वाधिष्ठानतया स्पष्टीकरणे दत्येतस्मादिति । दतिग्रब्द उक्तविग्रेषेण समास्यार्थलनेन पूर्वेषां वा-

This very (Brahman) is the cause of all modifications, and is the substratum of all; hence it is clear that it is from this (Brahman). The word ‘from this’ (referring to Brahman) is used in the sense of the base of a compound word, or it refers to the previous (teachers).

स्वेति । एतस्मादित्येव प्रतौकमिदं । एष एव ऋतन्नचय एको जागतोंति यतोडत एतस्मादित्याद्ये प्रतौके योजनां । एतस्मा-

This is the explanation of the word ‘from this.’ This very (Brahman) is the accumulation of truth, and is the one who lives in the world; hence in the word ‘from this’ and so on, there is this explanation. From this

दाकाश्रात् प्रसिद्धाडडूताकाग्रादारभ्य यदिदं जगच्चेतामाच-

beginning from ether, and ending with the gross elements, all this world, which is endowed with intelligence,

चेत्यमाचमिति यावत्, चैतन्याभास्यात्मलनेनोपचयभमानल्वा-

and which is not endowed with intelligence, so far as it is a reflection of intelligence, or as it is imagined to be so,

चेत्यमपि चेतामाचमुच्यत रति दृश्यं । श्राकाश्रादिसर्वं जगदेष

is visible (to the eye of knowledge). From ether and so on, the whole world, as an object of knowledge,

खलु परमात्मा बोधयति बोधयात्रां करोति पालयतौत्यर्थः ।

is verily the Supreme Self; it makes (the world) known; or it makes (the world) known (to the Yogins); or it protects (the world); this is the meaning.

किश्चानेव परमात्मनेदं ध्यायते ध्यानाचेषोत्यादचते

And further, this (world) is meditated upon as the Supreme Self; and from this meditation it is produced and so on,

'सोऽकामयत बहु स्यां प्रजायेय' इति 'इदं सर्वमसृजत' इति

as (is seen) in the Sruti, ‘He desired, may I be many, may I be born;’ ‘He created all this.’

च श्रुते: । श्रतिसंध्यासिचनेव प्रत्यस्मं प्रलयं याति एकात्मतां

And (at the time of Pralaya) it merges into the same (Brahman) as its very Self; this is seen in the Sruti.

गच्क्तौत्यर्थः । तस्मादेक एवैष कत्स्न्वये जागतोंत्युपपन्नरमस्य

Hence it is reasonable to say that this whole world is one with the Supreme Self.

सर्वदेवान्तल्वमिति भावः । एवमुपाख्यस्य परमात्मनः स्वाभाविकं

Thus the Supreme Self, who is described in this way, is by His very nature

स्वरूपसुपर्वर्ष तखोपासनाधिष्ठानं निर्दिग्यतेन्वाहाखेति । अस्य

possessed of a wonderful form; hence He is declared to be the object of meditation; or He is the substratum of meditation; this is declared.

परमात्मन एतचर्याकं भास्वरं स्वप्रकाग्रं जगदद्रभासकं

Of this Supreme Self, this resplendent form is self-luminous, and illuminates the world;

रूपं सरूपं यद्रूपमुष्मिन्नादित्ये प्रसिद्धे तपति श्रादित्ये

it is that form, or it is the same form, which is well-known in yonder sun, and which shines in the sun,

स्थितं स जगत् तापयति प्रकाश्रथलं च, एतदेव रूपमिति ।

and which is present in the world, and heats and illuminates (it); this very (form) is that form.

किश्चाधूमके डग्रौ यज्ज्योतिरिदं दृष्यखेव रूपमिति समबन्धः ।

And further, that light which is seen in the smokeless fire, is the same form; this is the connection (of the words).

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यश्रैषोडमौ यश्रायं हृदये यश्रासा स्वादित्ये स रघ एक्का इत्येकस्य हैकत्वमेति य एवं वेद ॥ १७ ॥

He who knows this, understands that the same essence is in the fire, in the sun, in the heart, and in the individual self.

तथा तत्पयोगकल्पः प्राणायामः प्रत्याहारो ध्यानं धारणा तर्कः समाधिः षडङ्गा इत्युच्यते योगः।

The sixfold Yoga consists of Pranayama, Pratyahara, Dhyana, Dharana, Tarka, and Samadhi.

कौदृग्ज्योति: चिच्चतरमतीविच्चं तत्तदिदंभेदवग्रात् ऋमशः सूक्ष्मवकलाचारेगावभासमानमित्यर्थः। अग्र्य वा योऽन्योऽन्यतरक्षो जाठरवाल्लोऽमिरवं शुक्रं पचति मोडयखेदव रूपमिति सम्बन्धः। दलवेदेव प्रगंशच्चेवं ग्राह्यडचापेचितं विशेषमिति ग्रेषः।

The light is seen in various forms, subtle and gross, according to the degree of concentration. The fire in the body digests food and transforms it into various forms.

यश्रैषोडमौ ज्योतिरूपो यश्रायं हृदये साचिरूपो यश्रामावादित्ये तपनप्रकाशनस्वभावः एष परमात्मेव स एको न्याय द्वति एवम्भकारेगात्मन्यादित्यादौ च परमात्मैव ज्योतिरिति य एवं वेद उपास्ते स एकस्य परमात्मनः हि स्फुटमेकलमेति प्राप्नोति परमात्मसायुज्यं गच्छति तस्मात् सर्वं प्रकाभ्रखलुं परमात्मेवाहमित्युपाषौत इति वाक्यार्थः ॥ १८ ॥

He who meditates on the Supreme Self as the light in the fire, in the heart, and in the sun, attains unity with the Supreme Self.

पूर्वानुवाके श्रेयं रूपं ध्यानविधिषु दर्शंविलेदानां श्रेये चित्तश्शिरोकरगणखचणस्य ध्यानस्य सिद्धूये चित्तवग्रोकारोपायं योगं साङ्गमुपदिशति "तथा तत्पयोगकल्पः इत्युच्यते योगः" इति। यथा प्रागुक्तोपासनासाधन-

The text describes the means to attain concentration of the mind through Yoga, which is said to be sixfold.

चित्तैकाग्यश्रिद्वितथा तत्प्रयोगकचस्य चित्तैकाग्यसाधनस्य

The means to attain one-pointedness of the mind is described.

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यदा पश्यन् पश्यति रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम्।

When the seer sees the golden coloured creator, the lord, the person, the source of Brahman,

तदा विद्वान् पुण्यपापे विधाय परेऽव्यये सर्वैकोऽरोत्येव ह्यात्मा॥

then the knower, having experienced merit and demerit, becomes one with the supreme, the undecaying, the self.

प्रयोगकुशलोऽनुष्ठानविधिरयमुच्यते ऋति वाक्यशेषः। तमेवाद्, प्राप्तायाम् पूरककुम्भकरेचकभेदेन प्राणवायोरायमनं वशीकरणं प्राणायामः।

The rest of the sentence is 'this is said to be the rule for practice.' Having reached that (state), the control of the vital air, by means of the three kinds of prānāyāma, viz. the in-filling, the holding, and the out-breathing, is prānāyāma.

द्वन्द्रियाणां विषयेभ्यः प्रत्याहारः पतिनिवर्तनं प्रत्याहारः। पराकृतेरपरावर्तननेनेन्द्रियाणां प्रत्यक्रतेर्-

The withdrawal of the pairs of senses from their objects is pratyāhāra. By not turning towards (objects) when the (senses) are turned outwards, and by turning inwards when they are turned inwards, the senses are restrained; this is pratyāhāra.

वर्त्तनं प्रत्याहार इत्यर्थः। यद्ये च वस्तुन्यन्तःकरणस्य प्रथनं तदाकारतया निवेश्रं ध्यानम्।

The diffusion of the internal organ on any object, and its concentration on that object owing to its form, is dhyāna.

तस्मिन्नेव तस्य तैलधारावदवच्छेदेन स्थिरीकरणं धारणा धारणा। मनो ध्येये वस्तुनि तदाकारतया सम्यक् सम्पन्नं न वेति परोच्चपत्तर्कः,

The steady fixing of that (dhyāna) on that (object), like a continuous stream of oil, is dhāraṇā. The high argument (parotcharpatarkas) (is the consideration) whether the mind is properly fixed on the object of meditation in the form of that (object) or not.

ध्यानाधारणाभ्यां यमार्गादुपस्थितचतुर्विधद्वन्द्वानां योगान्त-रायत्वलोचनं वा तर्कः, सविकल्पकसमाधिरपि तर्कः।

Or tarka is the observation of the obstacles (to yoga) arising from the pairs (of opposites) which have presented themselves in consequence of dhyāna and dhāraṇā; or tarka is the samādhi with deliberation.

चित्तस्य ज्ञेयस्वाकारतामापनस्य निर्वीतदेशाक्रप्रदीपाभिखावद्-

Of the mind which has attained the form of the object to be known, (and is) like a lamp in a windless place,

च्छुतयावस्थानं समाधिः। इत्येवं षडङ्गैरेकग्नेपेतो योगः षडङ्ग उच्यते इत्यर्थः।

the state of abiding in one (form) is samādhi. Thus yoga is said to be of six limbs, as consisting of these six.

उक्तस्वास्य योगस्य सर्वार्थध्यानोपकारकत्वात् 'प्राणेन यदा०' इति।

Since this yoga of the above-mentioned kind is helpful for the meditation on all objects,

कथंकारकत्वं विवक्ष्याह 'मननं यदा०' इति।

it is said 'when by the mind.'

मननेन योगेन सम्यगभ्यसनेन पश्यन् यद्बचे च वस्तु समालोच्यन्

When by the practice of the proper yoga, the mind sees and contemplates the object,

सन् यदा यदिनं समचे रुक्मवर्णं पुरुषं पश्यति साक्षाद्दर्श-

and when he directly sees the person of golden colour,

भवति तदा तस्मिन्नेव समचे विदान् परिपूर्णं तत्त्वं जानन्: पुष्पपापे ज्ञानरशफले विद्वान् त्यक्त्वा प्राग्भस्यापि कर्मणः

then the wise man, knowing the perfect truth in that (person), having abandoned the fruits of his actions, viz. merit and demerit, as well as his previous actions,

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यथा पर्वतमाददीतं नाश्रयन्ति मृगद्विजाः ।

उभयविधस्य भोगेन विनाश्रये मति सर्वं प्राणेन्द्रियतद्रूप-

Just as a mountain taken away is not resorted to by deer and birds,

तद्धद्विद्विदो दोषा नाश्रयन्ति कदाचन ॥ १५॥

उपाधिं परे परमात्मन्ययथे कूटस्थे प्रत्यगात्मनि ब्रह्मण्येकौक-

so also the defects are never resorted to by one who has known that (Brahman).

अथान्यचाप्युक्तं यदा वै बहिरविदानं मनो नियम्ये-

रोति, तस्मादःपौतौदकविन्दुवत् प्रकारामाने आत्मानु परसंहरति तत्यर्थः । रुक्मवर्णेमित्यादिपुरुषविग्रहेषजातस्यायर्मः, रुक्मवर्ण-

And it has also been said elsewhere: 'When one who is ignorant of the external (Brahman) having controlled the mind and the senses'

न्द्रियार्थांश्र प्राणो निवेधयित्वा नि:सङ्कल्पस्ततस्ति-

मिति स्वतःसिद्धप्रकाशात्मताद्योतनादविषयत्वं पुरुषस्य विविच्यते, कर्तारमिति पुरुषविशेषणं भूतपूर्वंगत्योच्यते, ईश्रं यो निमिति

having caused the Prana to enter into them, becomes free from Sankalpa (desire), then'

उभयविधस्य भोगेन विनाश्रये मति सर्वं प्राणेन्द्रियतद्रूप-

च ब्रह्माविग्रेषणे निमित्तोपादानपरे ते मपि भूतपूर्वंगत्यानूच्यते । पुरुषब्रह्मशब्दौ लनतयपदबचयविषयौ, तथा च कर्तारं पुरुष-

खुपाधिं परे परमात्मन्ययथे कूटस्थे प्रत्यगात्मनि ब्रह्मण्येकौक-

मौर्गं योनिं ब्रह्म रुक्मवर्णं यदा पश्यति रति योजनौयो ग्रन्थ इति । एवं ज्ञाहेत्यादिर्विद्यामाश्राक्याख्यापनपरो ग्रन्यः

स्वार्थः ॥ १ ॥

इददानों पूर्वोक्तयोगे परिणिष्ठितस्य श्रेष्ठं पदं क्षेम इदि धारणायाः प्रवर्तंतेऽने खममनत्तरेषु खड्डेन वेदोडतिरहखवादौ

" ग्रथान्यचाप्युक्तं । निराश्रयं" इति । यदा वै यस्साक्षिरेव कालो

विदानं योगौ प्राणः प्राणोपाधिं प्रविटो मनो नियम्येकच-

स्वार्थः ॥ १ ॥

क्षिरं हाला दनिद्र्यार्थींस्र ग्रब्दादौन् विषयान् बहिरवेश्रचिला दूरतस्सकां तत्सदनत्तरं नि:सङ्कल्पो निर्विकारमनास्तेष्टेदिति

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षट्चक्रादिषु यस्मात्सम्भूतः प्राणसङ्कको जीव-

कथम् विद्वान् प्राणः कथम् वा तिष्ठेदित्याकाङ्क्ष्यामाह, षट्चक्रादिति ।

From the six cakras etc. whence the vital seed is born,

तस्मात्प्राणो वै तुय्याख्ये धारयेत्प्राणमित्येवं ध्याह ।

षट्चक्रादिति प्राणादिविशेषेश्वरहिताच्चिदात्मैवेदं दृश्यते यस्मात्प्राणसङ्कको जीवः सम्भूतः प्राणधारणोपाधिना प्राणसदृशः प्राणो जात इति यावत् ।

therefore one should meditate on Prana as Turya (the fourth state).

स्वाचित्तं चित्तमध्ये स्थमचिन्त्यं गुह्यमुत्तमम् ।

इति प्राणप्रतिबद्धो जीवोऽपि प्राण इति हिल्डिप्राणचिदात्मभावनां कुत्र दित्यर्थः ।

The consciousness in the midst of consciousness, the unthinkable, the secret, the highest,

तच चित्तं निधायेत तच लिङ्गं निराश्रयम् ॥ १५ ॥

एवं ध्याह च कस्यचिन्मनः । स्वचित्तं चित्तरहितं चित्तमध्येs्मन्तर्मनसाभियुक्तं चित्तस्थितमपि तेनाचिन्त्यं चिन्तनाग्रं यतत्प्रतियोगिनि गुह्यमतिगूढे, सर्वोत्तमं इत्यर्थः ।

One should fix the consciousness there, and the linga (subtle body) without support.

पदान्वयानुरुपा व्याख्या ।

कथं विद्वान् प्राणः कथं वा तिष्ठेदित्याकाङ्क्ष्यामाह, षट्चक्रादिति ।

षट्चक्रादिति प्राणादितिष्ठेदित्याकाङ्क्ष्यामाह ।

तस्माद्यावत् तस्मात्प्राणो वै स्वभावतोऽप्राणोडपि प्राण इति प्रसिद्धः;, स तुय्याख्येsवस्थाच्चयातैतदप्राणे प्राणमात्मानं धारयेत् ।

प्राणात्मभावनां हिल्डिप्राणचिदात्मभावनां कुत्र दित्यर्थः ।

एवं ध्याह च कस्यचिन्मनः ।

स्वचित्तं चित्तरहितं चित्तमध्येs्मन्तर्मनसाभियुक्तं चित्तस्थितमपि तेनाचिन्त्यं चिन्तनाग्रं यतत्प्रतियोगिनि गुह्यमतिगूढे, सर्वोत्तमं इत्यर्थः ।

तचाचिन्त्ये गुह्ये तत्त्वे चित्तं निधायेत तदाकारौकारशेन तन्मयं चित्तं कुुर्यात्, तच प्राणाख्यं लिङ्गं लिङ्गोपाधिकं जीवकूपं निराश्रयमभिमनतुराश्रयाभावात् तदा न गृथ-

गवभासत इत्यर्थः ।

यद्वा स्वाश्रयप्रबद्धो विषयपरः, तथा च तच चित्ताख्यं लिङ्गं निराश्रयं निर्विषयं सम्पद्यते तदैति श्रेष्ठः ॥ १५ ॥

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श्रथान्यचाण्युक्तमतः परास्य धारयां तालुरस-

नाग्रनिपौडनाद्वानःप्राणनिरोधनाद् ब्रह्म तर्केए

पश्यति यदात्मनात्मानमजोरखौयांसं ज्योत्मानं मनः-

क्षयात् पश्यति तदात्मनात्मानं दृष्ट्वा निराल्मा भवति

निराल्मकत्वादसज्ज्योऽनिःश्विन्त्यो मोक्ष इत्येत-

त्यरं रहस्यमित्येवं ज्ञाह।

एवं ज्ञानमार्गेऽनात्मनोऽवस्थाच्यातौत्सृज्युपे धारयाप्रकार-

मभिधाय योगमार्गेऽपि धारणाविशेष कैवल्यं समाधिसमुप-

दिशति “ श्रथान्यचाण्युक्तं । सुखमध्ययमश्रुता हति,” इति ।

श्रतोनन्तरमस्य तुयात्तनि स्थितखात्मन्: परा उत्कृष्टा धारणा

परा श्रन्येति वा कथ्यत इति वाक्यग्रेषः, यदाडयं योग-

ध्यासवग्रैकृतचित्तः श्रजुननौभावं जिगमिषति तदाॅड्यमुपायः

कार्यः । कघ, तालुकृषदेेशे जिहोऽग्रमनस्थानं, तथैवस्ताज्जुति

रशनाग्रस्य निपौडनमन्तःप्रवेशनं, तस्मात् तालुरसनाग्रनिपौ-

डनात् लब्धिकायोगकरणादिति यावत्, तच्च व वाङ्मनः-

प्राणानां निरोधनात् सहरच्योचारणास्पन्दनानां परिवर्जनात्

ब्रह्म पारमैश्वरं तच्च तर्केए धारणानन्तरभाविना निश्चित-

रूपेए ज्ञानेन पश्यति । यदैवप्रकारेए मनःक्षयात् मनसो

मनस्खनाग्रात् श्रपोः सूक्ष्मादपणीयांसमतिसूक्ष्मामितर्र्यागोचरं

ज्योत्मानं स्वयसेव प्रकारमानमात्मानं प्रत्यात्मात्मना पर-

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चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभं । प्रसन्नात्मानि स्थित्वा सुखमवययमश्नुता इति ॥ २० ॥

आत्मना, ‘दस्यंभावे हतौषा', परमात्मैकपेए पश्चात्ति वाचा-दवुभवति । तदाडSत्मनात्मानं दृढा निरातमा भवति निर्म-नकको भवति जीवभावान्निवर्तते। एषावस्था योगिभिरत्मनो-ल्यच्यते । निरातमकलादुत्कटहपेएोन्मनोभावात् परिच्छेदकविरह-दस्खोऽपरिच्छिन्नोऽयोनिराश्रयरहित आत्मा चिन्त्यः, चिन्तनं नामाच तदात्मनावस्थानमाचं, एवंविध आत्मा तदा स्फुरति दृश्यं भवति । न पुनरच विधिरमसभवात् तख्येदेति भावः । दृश्येतन्मोचनचयं मोचखरुपं परं रहखमतिग्रथेन गोप्यमित्य-सिन्नर्थे एवं ज्ञात मन्त्रमुदाहरति, चित्तस्य होति । प्रसादो निर्वासनताप्राप्तिः, आत्मनि स्थितिस्थितिकिकोभावः, स्फुट-मन्यात् ॥ २० ॥

By the serenity of the mind a man destroys all good and evil deeds. When the soul is serene, he enjoys eternal happiness. (20)

तददानौसुपाषककख्योपासनापरमफलप्राप्त्यर्थं देहादुत्क्रामपामार्ग-

सुपदिशति “प्रथान्चारयुक्तं । पश्यादुज्ज्वोत मूर्धनि” इति । या सुपुवाख्या नाडी हृदयान्मूर्द्धि ब्रह्मररप्येन्तममूर्धगा प्राण-

पञ्चारिपो प्राप्तस्य ब्रह्मालोकपर्यन्तं सूर्येरसदद्वारा मच्चारिच्चो प्रसिद्धा । तथा च श्रुत्यन्तरं ‘प्रतिष्ठैका च हदयस्य

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युक्तयोः इॄ मुल्कू मे॒त् ताक्वध्य॑यं परिवर्त्य॑ से॒न्द्रियाख॑यसं-

यो॒ाज्य म॑हि॒मा म॑इ॒मानं नि॒रोच्॑छेत् त॒तो नि॒रात॑मक॒त्व-

मे॒ति नि॒रात॑मक॒त्वा॑न सु॒खदु॑ःख़॒भाग॑भ॒वति के॒वल॑त्वं

ल॒भता इ॒त्येवं॒ व्याह॑ ।

ना॑ध्यात्मा॒भि॑ नि॒ः॒श्र॑ते॒का , त॒थो॑र्ध्वमाय॒र्च्छ॑त॒लमे॒ति

(कठो॰प॰) इ॒ति । य॒था पु॒न॒रु॒ज्ज॒ ग॒च्छ॑न्ती त॒ल्व॑न्त॒रम॑ध्ये

वि॒च्छि॑न्ना सु॒षि॑प्ति॒ता भ॑वति । तथा च त॒ञ्च॒ य॒न्त॒र॒त॒था प्रा॑णो-

ॠ॑रम॒नो॒युक्त॑या स॒म्भा॑स॒व॒प्रो॑क॒तेन प्रा॑ण॒ेन ध्येय॑प्र॒ज्ञा॑का॒रा-

का॒रि॑ते॒न म॑न॒शा ओं॑का॒र॑ध्या॒निना च यु॑क्ता॒या व॒ह्नौ॑क॒त॒यो॑र्ड

ता॑ल्वप॒रि स्व॑ना॒कारे॑ण जा॒म्बव॑मान॒माशा॑न्त॒प्रवे॑श॒नेनो॑त्क्र॒मे॑दित्य॒र्थः ।

त॒था च श॑रु॒त्य॑न्त॒रं ‘म॑न्त॒रे॑ण त॒लु॑के च ए॒ष स्व॑न

द॒वा॒व॑च॒म॑ते से॒न्द्रिय॑नि॒र्य॑च॒चासौ के॒शान्तो॑ वि॒व॑र्त॒ते व॒पो॑द॒ञ्च ग्रो॑र्ष-

क॒पाले॑ (॥ तैत्ति॰यो॰प॰ ॥) इ॒ति । त॒चो॑र्ड ना॒डी॒सु य॑थ॒प्रका॑र॒माच॑

ता॑ल्व॒ध्य॑यं परिवर्त्य॒ति । त॒च॒धि उप॑रि र॒सना॑या भ॒यं परिवर्त्य॑

स॒द्वार्य॑, य॒द्वा त॒लु॑नो॒ड्या॑दुप॒रि ता॑ल्व॒नः र॒सना॑यं नि॒वेष्ट्यो॑प॒रि

स्व॑ना॒कार॑म॒भि॑भू॒येँति या॑व॒त् । इ॒न्द्रियै॑पि संय॒ोज्य प्रा॑णम॒नो-

भ्या॑मेकी॒ध॑त्यो॒त्कृ॑मे॒दिति पू॒र्व॑ीयानु॒ध्यः ।

ए॒व॒मु॑ल्कृ॒म॑ण॒ ए यो म॑हि॒मा॒ परि॑च्क्षे॒द॑निष्ठ॒या पू॒र्ण॑तारूप॒सँ म॑हि॒मानं नि॒रोच्॑चेत॒-

लु॒भवेत॑, त॒त॒स्स्वा॑भि॒रोच्॑णा॒त् नि॒रात॑मक॒लं नि॒रि॑न्द्रिय॒म॑न॒स्क॑लं

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परः पूर्वं प्रतिष्ठाप्य निःश्वासानिलं ततः ।

तत्पा पारमपारेशं पश्चाद्युञ्जोत मूर्ध्नि ॥ २१ ॥

निःश्वासेति प्राप्तोति, निरात्मकत्वात् न सुखदुःखभांमवति वति केवळं कैवल्य मोक्षं लभत इत्यवर्थं ह्याद्र मन्त्र द्वित्यर्थः । इन्द्रियैः संयोज्योत पाढे इन्द्रियायतनानां घरौरावयवानां मनःप्राणाभ्यामसंबन्धनमुपदिश्यत इति व्याख्या ।

एतदुक्तं भवति, प्रागुक्तप्रकारेण योगधारणया युक्तो ब्रह्मोपासनेनो यदा योगसामर्थ्यात् तत्क्षतं सच्चारतिसुषुप्रानाड़ी कस्तचैव कथञ्चित् परमात्मतत्त्वमवगच्छति सदोन्त्रभावेन परमसुखात्मकं यतत्क्षभ्यतं जानात्तच्चैव यावज्जीवं ब्रह्मामयोड्वतिष्ठेत । ततः प्रारम्भचये देहविगमे परमं महिमानं परममुक्तिलक्षणं गच्छति ।

यदा पुनः प्रागुक्तं स्थानं योगमर्हिना प्राप्तोति ब्राझालौकिकैश्वर्य-विद्याराभिलाषस्तद्रोहद्मुक्तप्रकारेःप्तोत्रस्म्य महिमानं ब्राझा-लौकिकं निरोचते, ततः कैवल्यै कैवल्यं कोचेन लभते इति ।

परः पूर्वमिति पूर्वमभ्यासदशायां निःश्वासतानिलं नित्यं वज्रोक्तप्राण परः परस्तात् तादुदेशे । प्रतिष्ठाप्य स्थिरोकृत्य ततः पश्चात्पारं पारेरण परित्चिन्नं जीवभावं तौर्लों उत्कृष्टघ पश्चादपारेरांपरिच्छिनेन ब्रह्मणा तद्रूपेणात्मानं मूर्ध्नि ब्रह्मारंभ युञ्जोत योजयेत् 'मूर्ध्ना' दारां ब्रह्मभावं नयेदित्यर्थः ॥

॥ २१ ॥

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अथान्यचाप्युक्तं दे वाव ब्रह्माणौ श्रभिध्येये शब्दब्रह्म शब्दस्वाथ प्रब्देनैवाशब्दमाविष्क्रियतेॆडथ *तथा श्रोमितिशब्दोॆननोॆड मुग्कान्तोॆशब्दे निधनमेत्यथा- हैषा गतिरेतदहतमेतत् सायुज्यत्वं निर्ऋतत्वं तथा

इदानीं प्रकरणान्तरेपि ब्रह्मप्राप्त्युपायस्योपदेशःसुपक्रमते "अथान्यचाप्युक्तं दे वाव अभिगच्छति" इति। दे वाव एवं ब्रह्माणौ श्रभिध्येये, के ते शब्दश्रैकं ब्रह्मा शब्दस्वं, दितौचं, किंते दे श्रपि कथने न किंशब्दोपचारोॆदप इत्याह, शब्दस्थेन 'शब्देन ब्रह्माणाडशब्दं ब्रह्माविष्क्रियते प्रकटौ॑क्रियतेऽनभिव्यक्तिरोधान्माच्छेत्यर्थः। किं शब्दब्रह्म कथं वा तेनाशब्दं ब्रह्माविक्ष्रीयत इति तदाह, श्रथैवं सति तथो॑दयोमध्ये श्रोमितिशब्दः श्रो॑कारः शब्दाक्षं ब्रह्मा

Now another text is also quoted, 'The two Brahma are to be meditated upon, the word-Brahman and the non-word-Brahman.' By the word (Om) the non-word is manifested. And thus the word Om, having reached the end of the word (i.e. being at the end of the word), is the state of dissolution; this is the state of union, this is the state of liberation, and so on.

अनन सततार्थवाचकसर्वशब्दव्यापकतया पूर्वैलवेनो॑दूत्या अभ्यासेन साधनेनानेन शब्दब्रह्माणो॑डं प्रपञ्चादुपरि उत्क्रान्त उद्गतो वाच्यवाचकरूपं सर्वं वेद्यजातमतिकान्तः सन्नशब्दे परे ब्रह्मणि निधन न॑द इव मसुद्रे लयमेति प्राप्रोति। चैवमशब्दे वाचामगोचरे ब्रह्मण्क्षेकतापत्तिरथ तदा एषा हि गतिः परमं फलं, एतदेवामृतममृतत्वं मोक्षः, एतत् सायुज्यं सायुज्यं सयुगभावस्तादात्म्यमिति यावत्, निर्ऋतत्वं परमानन्दाविभावः कतकाद्यालमित्यर्थः। इति श्रब्दः शब्दाशब्दब्रह्मोपदेशसमा॑थ्यर्थः।

By this constant practice, the word-Brahman is transcended, and one attains the non-word-Brahman, which is beyond all words and concepts. This is the supreme state, the state of liberation, and the attainment of the highest bliss.

यच्चा इति पाठान्तरं ।

There is another reading 'yaccā' instead of 'yathā'.

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चेत्यथ यथोर्णनाभिस्तन्तुनेऽदृष्ट्वा सुत्क्रान्तोडवकाशं लभतेऽथ तौ तौ वातवृक्षौ शाभिष्याता चेऽमितवनेगड्वसुत्क्रान्तः स्वातन्त्र्यं लभतेनन्यथा परे शब्दवादिनः श्रवणाजप्ठयेयागेनान्तर्हृदयाकाशशब्दमाकर्षोऽयन्ति सन्-

उन्ने?र्य दृप्टान्तमाह्येति। प्रथासिन्नर्थे दृप्टान्तो यथोर्णनाभिरित्यतस्स्तुना खमुखाश्र्राननिर्मितेनाविच्छिन्नेन सूचेऽो-ड्रे?ड्रुपरिदेशं प्रत्युक्तान्तोडवकाशं निरडुशविहारस्थानं लभति लभते द्रति प्रतिद्धुं जन्मन्नरमाधारणे?ड्रेग्रमावलुं परिव्याज-

माधारणे? निर्भयमवकाशं प्राप्नोतेत्यर्थः। एवं वाव एवमेव खलु यथायं दृप्टान्तस्तथा शमाविभूता ग्रोमित्यनेन ग्राब्दनद्धा साधनेनो?ड्रसुत्क्रान्तोडहंमतास्पदग्रावलुयादिसुत्कः स्वातन्त्र्यं लभत द्रत्यर्थः। एवं प्राणवाख्यग्राब्दनद्धाभ्या-

मोतग्राब्दपरिश्रान्ताविभूविसाधनाभिति खलतसुत्रा मतान्तर-माङान्येति, परे शब्दवादिनः ग्राब्दनध्यावादिनः ग्राब्दमा-कर्षयन्तौत्यचयः। कथमिति तदाह श्रावणे?ति । कर्णयतो?ड्रु?ष्टं योजयिला कर्णयोरजुध्याभ्यां पिधानेनान्त-

र्हृदये य ग्राकाशो?ड्रवकाशप्रसृततयं ग्राब्दमाकर्षयन्ति तं ग्रब्दं ग्राब्दनद्धोति मन्यन्त द्रत्यर्थः। तस्य श्रोयमाणस्यान्तर्हृदयाकाश-म्रोषख्ये? वध्यमाणाः सप्तविधोपमोपमानं भवन्ति। तानेवाडु-

यथेति, नद्यो नदीनां घोषः;, किंडिप्पी घण्टाघोषः,

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विधेयं तस्योपमा यथा नचः किंशिर्य्यौ कांस्यचक्रक-

शेकावि:ज्ञानिकां दृष्टिनिवाते वदतोति तं पृथग्-

शिक्षामतस्त्र्य परेडब्रह्मविद्यके ब्रह्माप्यस्तं गतास्त्वं ते

डपृथगृधिमियोधपृथगृविवेकां यथा सम्पन्ना मध्युत्वं

नानारसा इत्यिवं च्याहु ।

द्वे ब्रह्मणी वेदितव्ये शब्दब्रह्म परं च यत् ।

प्रबद्ब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ॥ २२ ॥

कांष्यं तप्याचघोषः, चक्रकं रथचक्रध्वानिः, भेकावि:ज्ञानिकामड्करवः दृष्ट्वर्वाणप्रशब्दः, निवाते गृहायां कृपे वा वदति वदनसुपरिश्रितेन सृचमात्रं मोडयेकः प्रकारः । एतैर्ध्वनिभिः

सदृशो योडनराकाशप्रबदस्तं शब्दब्रह्मापरे वदन्तोऽर्थः ।

दतिग्रब्द उपमेक्षनेन पूर्वेषां सम्बन्धते । तमेव मन्त्रादरये सृच-

मात्रं पृथगृचामनेकोपमानैरनेकधा विभाव्यमानं शब्द-

मतोऽथ परेडब्रह्मविद्यके वाचामगोचरे ब्रह्माणि मृदूद्दष्टं गताः ।

प्रतीर्धनं प्राप्राप्ते शब्दब्रह्मावादिन दत्यर्थः । तच परे ब्रह्माणि

तेडपृथगृधनिष्पो ब्रह्मैकस्वभावा न्नत एवपृथगृविवेका:

पृथगृविवेकुमशक्याः पूर्ववद्रेद्रोद्वेक्ष्याख्योग्या इत्यर्थः ।

तश्चायं दृष्टान्तो यथा नानारसः पृथकूष्णभावकुसुमरसा यथा मध्युत्वं

मध्यात्मलं सम्पन्नाः सन्तो न पृथगृविवेकाखददिव्यर्थः ।

एवं श्रुतोदाहररपमाच श्वृति: द्वे ब्रह्मणी वदति, श्लोकः स्पष्टार्थः ॥

॥ २३ ॥

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प्रथान्वचाप्युक्तं यः शाब्दस्तदोमित्येतदक्षरं यद्स्याग्रं तच्छान्तमशब्दमभयमशोकमानन्दं तस्मं स्थिर-

उक्तसेव शाब्दशाब्दब्रह्मरूपं विभज्य शाब्दब्रह्माख्यरूपं विप्रत-

That which is declared by the word 'OM' is the Imperishable; its front is peaceful, soundless, fearless, sorrowless, blissful;

मचलमध्यतमच्युतं भ्रुवं विष्णुसंज्ञितं सर्वोपरत्वाय तदेत उपासौतेत्येवं ध्याह ।

यदिति । यदोमित्येतदक्षरं तच्छब्दः शाब्दाख्यं ब्रह्मोति योजना । यदस्य प्राणवाख्याचरस्याग्र नादात्मकस्यान्तं तच्छान्तं निविंशेषमशब्द-

immovable, firm, unshaken, unchangeable, called Vishnu, for the sake of supremacy, that is to be meditated on.

योऽसौ परापरो देवः श्रेष्ठारो नामनामतः । नि:शब्द: शून्यभूतस्तु मूर्ध्नि स्थाने ततोऽभ्यसेत् ॥ २३ ॥

मग्रब्दाख्यं परं ब्रह्म, अभयमित्यादौ च तद् रूपपञ्चत्वार्थ-

He who is both the higher and the lower, the highest of the high, is called 'the most excellent'; he is wordless, void, and in the head; there he is to be meditated on. (23)

उक्तसेव शाब्दशाब्दब्रह्मरूपं विभज्य शाब्दब्रह्माख्यरूपं विप्रत-

मग्रब्दाख्यं परं ब्रह्म, अभयमित्यादौ च तद् रूपपञ्चत्वार्थ-

र्थानि विप्रेषणानि स्पष्टार्थानि । सर्वोपरलाय सर्वस्मादपरलाय मोचाय तदेत उपास्यत्वे ब्रह्मापो उपासौतेत्येवमस्मि-

कार्थे ध्याह । योऽसौ परस्मात्परस्मात् परापरन्नह्माद्दश्श्रेष्ठ-

लाद्वः परं ब्रह्म । कः, श्रेष्ठारो नामनामत, योऽसौ प्रसिद्ध:

ष ग्राब्दब्रह्मोत्यर्थः । यस्तु नि:शब्दः पर ब्रह्मशाब्दाख्यं शून्य-

भूतो निराकारत्वादिविशेष:, तत एवंविधमात्रमानं ब्रह्म मूर्ध्नि

स्थाने सर्वोत्कृष्टे हृदयस्थाने, श्रथवा भुवोऽग्रस्थे च य: सन्नि-

योऽविशुक्कार्थ: श्रुत्यन्तरे प्रसिद्धस्तस्मिन्नूर्ध्वि स्थानेsभ्यसेत् ध्यायी-

तेथ्यः ॥ २ ३ ॥

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प्रथान्चायुक्तं धनुः शरौरमोमित्ये तच्छरः शि-

पूर्वेऽत्र प्रकरणे यथानिर्दिष्टं ब्रह्मोपासितवतो गतिं साधन-

With the body as the bow and Om as the arrow,

खास्य मनस्तमोऽक्ष्यांं भिच्चा तमोडतमाविष्टमाग-

विशेषोपदेशपूर्वकमाह, यद्वा 'दे वाव ब्रह्माणो ऽभिज्ञेये' इत्य-

one should pierce that Darkness which is pervaded by darkness, with the mind as the arrowhead.

चत्यथाविष्टं भित्वाडलातचक्रमिव स्फुरन्तमादित्य-

स्मृतिमुपवाके स्मृतिमेव श्रुत्वद्वा प्राप्तव्याख्युकं तत्रिष्ठाथा प्रकार-

Having pierced it, one should break through the sun-like wheel of fire,

वर्णोर्जस्वन्तं ब्रह्म तमसः पर्युपश्यचदमुषिपन्नादित्ये

विशेषमुपदिशग्रुपासनाफलप्रकारमाह "प्रथान्चायुक्तं धनुः ।

and then behold the resplendent Brahman beyond darkness.

क एव सः" इति । धनुः कोदण्डः प्रतिद्धं शरौः, श्रोत्रि-

त्येतद्चरं शरः, श्रस्य शरस्स शिखा श्रयं शध्यस्थानीयं मनः,

तमो भान्तिज्ञानं लक्ष्यं महदाव्ज्ञापकं यस्य तत् तमोलच्यं,

तमो मूलाज्ञानं भिच्चा शरप्रयोगेऽच्र लच्यतमोभेदनं क्रलाडत-

माविष्टं सन् ः कान्दर्षः, ऋतमग्राविष्टं तमग्रावेश्यनरादितं शद्धा-

तादिविक्तमात्मानमागच्छति, मनोरूपं शरारां तच्चिन्वेग्रय-

तात्यर्थः । एतदुक्तं भवति 'यम श्राशण श्राधीनः सममुङ्डं

ष्टं शरौरं धनुरिव किश्चित्चरति चिबुकारोपणेनाय्य तत्सिनं

प्राप्यं घोषवन्तं शरभिवाविक्षृत्य. तस्य नादलच्यस्थाने मनः शर-

शध्यमिव बध्वा तेन प्राप्यशराराग्रे ऽ मनसा श्रावरणं सविच्चेप-

मज्ञानं विदार्चे तदाश्रयविषयतथोपलचितमात्मानं प्रवेशयेत्

तत्रभः । श्रज्ञानतरमाविष्ट पूर्वमज्ञानाविष्टमाक्मिन्नह-

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षथ सोमेऽग्रौ विद्युति विभात्यथ ब्रह्मेनं हृद्याड्मतत्वे नैकृतातत्वे वं ज्ञादि।

दारारकदं भित्त्वा दृष्टृरूपं दृश्यवापेचं विदार्य ब्रह्मापेक्षदिति समन्वः।

Now when the fire is kindled, and the lightning flashes, then one should know the Brahman in the heart as the Self.

ध्यानमन्यः परे तत्त्वे लक्ष्येषु च निधीयते। ज्ञातोडविशेषविज्ञानं विशेषमुपगच्छति॥

तस्य ब्रह्माण प्राताभेदलख्यापनाच पुंचिह्नैरैवशेषै-स्तदिश्रिति, ब्रह्मातेःयादिना।

Another form of meditation is fixed on the Supreme Reality, and on the objects of meditation; and when it is known, the knowledge of distinctions disappears, and one attains the knowledge of the Supreme.

ब्रह्मडाकारस्फुरणैड्जातचक्र-दृष्टान्तः।

ग्रादित्यवर्षोमिति सर्वदृश्यविभावकप्रकारात्मललमा-दिव्यरूपादृश्यमुच्यते।

उर्जक्षतन्मूजेरषरक्षदशनं, प्राणनन्दरसो-

मिति यावत्, तथा च स्मृतिः 'रसो वै सः। रसं ह्येवायं लब्ध्वा-

नन्दी भवति' (तैत्तिरीय०) इति।

तमसः पर्थेमिति पर-

चेतं पथ्ये पारं तमसः परस्तादतमस्करमित्यर्थः।

एवं भत-

मात्मानं ब्रह्मापश्यत् पथ्यतौर्थः।

'यदादित्यगर्भ तु वेजो ज्र-

ज्ञाशयतेऽविखं। यच्चन्द्रमसि यच्चाम्रौ तन्नेजो विद्धि मामकं'

(गौ०) इति।

स इतेर्मूर्छभतैन वाक्केन प्रकारमाचमध्य स्वाभा-

विकं स्वरूपं सर्वचोपलचणचयौमित्यभिप्रेयाच, यदरुम्मिचिति ।

प्रथैवं ब्रह्माददर्शनसमध्ये खल्चेनमात्मानं दृश्वा ब्रह्माभेदेन साचा-

क्ख्यादनुत्तरलं गच्छति शुक्रो भवतौर्थेवं ज्ञाद इति पूर्ववत् ।

मन्तःप्रतोचि सर्वान्तरे परे तत्त्वे परे 'ब्रह्माणि ध्यानं धौयते

लक्ष्येषु च प्रथमं शरीरमप्यनस्तस्स्थचछानेषु च ध्यानं धौयते

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मानसे च विशौने तु यत् सुखं चात्मसाक्षिकं ।

क्रियते कुयादिल्यादि: । नतो ध्यानादिविशेषविज्ञानम्फुटोऽतुभवो विश्रेषं स्फुटतमुपगच्छति । स्फुटतरमाचात्मकारोदये गति यदात्मनावस्थानं सा सुकितिरित्येतदाह, मानष रति । मानसे मनःपरिणामरूपेऽडाकारस्थौ विशौने प्रयत्नवते, चकारात् तदाश्रनायां च विशौनायां, तु शब्द: सुशुक्षेविग्रेषपार्थ: । यत् सुखं, चकाराद्धेतुमच्चग्रद्धा व्यावर्तते, नित्यं यत् सुखमात्राश्रयिकं स्रयमेव स्फुरत्, न वेद्यमिति यावत्, तदेव ब्रह्म चकारादात्मा च, कौटस्थाममत्वविनश्वरं, शूनं द्रष्टिमत् ज्ञानस्रभावं, यदेतद्विधं ब्रह्मात्मतचं सा गति: पुरुषार्थ:, स एव लोक: फलं सर्वश्रधनानामित्यर्थ: ॥ २ ४ ॥

The happiness which is witnessed by the mind and the Self.

तद्रह्य चात्मतं शूनं सा गतिरेकैव सः ॥ २४ ॥

हटानौकां वेदान्तवूच तदनं प्रशंसन्ति विद्वांसो महौका- रोति “प्रथान्यचाप्युक्तं । इत्यभिधौषते” इति। निद्रैव निद्धित इव शुषु इव चान्तर्हितेन्द्रिय: प्रविलौनेन्द्रियत्वाच्चित्तं निद्रावानित्यर्थ: । तथथा शम इव शमद्रुगिव इन्द्रियबिले इन्द्रियाणां निवासखाने देहेऽद्राविवग्रः स्थूलदेहाभिमानशून्य इति यावत न लयं शमद्रुगिवेत्यर्थ: । ग्रननेनैव देहाभिमान-

That is Brahman, the Self, the Void, and that is the only Goal.

ग्रथान्यचाप्युक्तं निद्रेवान्तर्हितेन्द्रिय: मुगितमया धिया स्वप्न इव यः पश्यतोन्त्र्रियबिलेऽविवश्रः प्रथावार्षं

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प्रशेतारं भारूपं विगतनिद्रं विजरं विमृत्युं विशोकोकac्छ सोडपि प्राणवाक्यः प्रशोता भारूपो विगर्तानिद्रो विजरो विमृत्युर्विशोको भवतौथैव ह्याह ।

राहिलेन जायदण्यं नेत्युक्प्रायं द्रष्टव्यं, तथा चैवमस्थाचयातोतो लयविच्चेपरचितया भृद्दितमथाडतिग्र्येन भृद्दृशमत्या धिया प्रशनबुद्धया यः प्राणवाक्यं प्रणवैकात्मतामापनं प्रशेतारं पश्यति मोडपि तदात्मा भवतौति योजना, 'तं यथोपासते तदेव भवति' इति श्रुते । प्रणेताडनर्थामोक्ष्मरः तं यथा प्रणे-

The seer, having the form of knowledge, free from sleep, without decay, without death, and without sorrow, is indeed the hearer, having the form of knowledge, free from sleep, without decay, without death, and without sorrow, as stated. 'With the mind absorbed in the Self, one should see the Self as the witness of all, just as one sees the sun, and thus one becomes the Self.' This is the construction. 'As one meditates, so one becomes,' as stated in the Śruti. The seer, who is free from evil, is the one who meditates on the Pranava as the one Self.

तारमन्थ्योमिलेनोपल्चितमित्यर्थः । भारूपं ज्ञानप्रकाश्वरूपमित्यनेन स्वरूपोपल्चयामुक्तं, विगतनिद्रमित्यविद्यातत्कार्यरूपावरोषविच्चेपाज्ञानरहितनया कूटस्थैतस्यचते । विजरं विमृत्यु-

The meaning is that it is churned like the fire by the stick. 'Having the form of knowledge' means having the form of the light of knowledge, and this indicates the nature of the Self. 'Free from sleep' means being devoid of ignorance and its effects, and being free from the distraction of ignorance. 'Without decay' and 'without death'

मिति स्थूलसङ्घातधर्मवच्च निरासेन ततो विविक्तसुच्यते । विशोकामिति ग्रन्थःकरणाधमेराचित्यं, चकारात् प्राणधर्मंचुत्प-पारारहित्यं ग्रद्यते, एतेन सच्चिदानन्दादपि विविक्ततोक्या ।

means being devoid of the characteristics of the gross body and being isolated. 'Without sorrow' means being free from the agitation caused by the lower nature, and the word 'and' indicates being free from the characteristics of the vital energy. This explains the distinction even from the Saccidānanda.

तथा च कार्येकारमपप्रपञ्च्यौतं 'यथोक्रविशेषां लयविच्चेपरचिततयाDवस्थाचयातोतो बुद्धा योऽनुभवति मोडपि प्राणवाक्य दत्याद्युकात्मको भवतौथैव ह्याह । किं, एवं यथोक्र-

And thus, the text explains the cause and effect, saying 'As described, with the mind absorbed in the Self, one experiences the Pranava as the Self, and thus one becomes the Self.' What is this? It is as described,

प्रकारेऽपि प्राणप्रशेतारमात्मानं, श्रथ तथा प्रोद्गारमोद्दारा-त्मनैकौहातं तत्प्रति यथादनेकाधननेकप्रकारं स्थूलसूच्म-कारणात्मकं सर्वे जगद्युनक्ति योजयति प्रविलापयति कश्चित्,

in the manner described, one sees the Self as the witness of the Prana, and as the one who is the source of all, and as the one who is the essence of all, and as the one who is the subtle and gross cause of all, and as the one who pervades the entire world.

युज्यते वाडपि क्षयमव वा विकल्प्यमान युज्यते योज्यन्ति वा ।

One is either united with it or destroyed by it, or one is made to unite with it.

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एवं प्राणामयोद्धारं यस्मात् सर्वमनेकधा ।

केचित्, तस्मादयं निष्ठा योग इति सूत्रः कथितो योगनिर्-

Thus the Prana Ud-dharana, from which all manifold (emanates),

युर्नात्ति युज्यते वापि तस्माद्योग इति सूत्रः ॥ ३४ ॥

र्थः । मिद्धीनि फलरूपं योगसंपद्यैक निष्ठां तत्साधकनिष्ठां

Unites or is united, therefore it is called Yoga-Sutra.

एकत्वं प्राणमनसोः संधयोस्तथैव च ।

साधनरूपं योगं लच्यतयैकत्वमिति, प्राणादीनामेकत्वं, एक-

The oneness of Prana and Manas, and also of the joints (of the body),

सर्वभावपरित्यागो योग इत्यभिधीयते ॥ २४ ॥

विषयप्रवृत्ततया प्रत्यक्षप्रवृत्तिकरणं । सर्वेषु क्रियाकारकफलेपु भावपरित्यागः मत्वबुद्धित्यागः, अथवा सर्वविषयको यो भावो भावनासंस्कारस्थ्य परित्यागः,

And the abandonment of all Bhavas is called Yoga.

अथान्यच्चाप्युक्तं यथा वास्सु चारिषः स्नाकूणिकः स्वेच्छयन्नेपोड्ड्रत्योदरेप्मौ जुहोत्येवं वाव खल्विमान्

अविपय्यातमतत्त्वज्ञानाभ्यासेन वाच्यविषयवासनाभिभव इत्यर्थः ॥

And another thing is said, just as a householder, a Snatuka, with his own will, offers oblations in the fire in his own house, so also this (Yogi) offers (his senses) in the fire (of knowledge).

पुनः प्रकारांतरेण प्राणनिष्ठायां भावनाविशेषं योगान्तरमाह “ध्यानन्याययुक्तं । यथाक्रमेप्ट” इति । यथा वा झोके कश्चिच्छासुनिकः प्रकुनोपजोवौ किरातकेवर्तौंदिरपु चारिपो मक्यादौनं स्वेच्छयन्नेप जालक्येपोड्ड्रत्योदरे उदरखेप्मौ जुहोति जाठराग्रिमात्करोति एवं वाव एवं खलु इमान् प्राणान् जलचरस्थानीयान् देइंस्तन्विच्-

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प्राणानेनामित्यनेनाडृत्यानामयेदमौ जuhot्यतस्तत्स्रोवो᳚व सो᳚ड्य यथा तत्तो᳚व᳚ सर्पिन्सृ᳚याकाछसंस्पर्शेने᳚ज्ज्वलतौ-

त्योव᳚ वायौ वायौ खल्वस्याविप्राणाः प्राणेषरेषो नो᳚च्वलत्यर्थ यदुज्ज्वल्यो तद्र᳚ज्ञायो रूपच्चैतदिष्योः परमं पदच्चैत-

रत᳘ रश्विनेव मुख्यामुख्यरुपानोमित्यनेनाचरेष जानसूच-

स्थानो᳚येन शरोर्यस᳚ज्ञै᳚हसर्म्᳚योने᳚डृत्य पृथकृत्यानामये निर्दे᳚षे ब्र᳚ज्ञाताम᳚ौ जु᳚होति तदात्माकारोति त᳚दर्थः ॥ उ᳚ड्डृत्य होमे दृश्याज्ञम᳚कृत्य᳚ह्यडिग्र᳚कृतयापि᳚मग्र᳚हे दृश्याज्ञमा᳚ह शत᳚म-

स्रो᳚व᳚ श दति । श्व᳚तो होम᳚नन्तर᳚म᳚ श᳚ ब्रात᳚हपो᳚डनᴀमयो᳚डमि᳚ष्यो᳚व᳚ उ᳚व᳚᳚᳚ब᳚देनो᳚व᳚᳚ज भा᳚ष्डमु᳚च्यते यथा घ᳚र्म᳚

महावीराख्यं भाङ्डं तᴀदृश᳚ः स द᳚त्यर्थः ॥ दुष्टान᳚ं वि᳚द्य-

पोति, श्रपथ यथेति । तᴀ᳚᳚᳚ उ᳚व᳚᳚ आ᳚धारो यᴀ᳚᳚ तत᳚ तᴀ᳚व᳚᳚

तᴀ᳚च तᴀ᳚न᳚ सर्पि᳚षे᳚ति वि᳚ग्रहः । तᴀ᳚᳚या दृश्यादि᳚स᳚स्प᳚र्शेनो᳚च्यल-

त्यो᳚᳚ज्ञᴀ᳚᳚ जᴀ᳚यते एव᳚मि᳚त्यादि᳚दृशो᳚न्नि᳚को᳚ति᳚ः, एव᳚ वाव᳚व᳚-

सेब᳚ ख᳚ल्वᴀ᳚व᳚ग्राणᴀ᳚ष᳚क᳚᳚ः प्राणा᳚दि᳚᳚शᴀ᳚हाᴀ᳚दि᳚वि᳚कᴀ᳚तᴀ᳚या प्राणा᳚षᴀ᳚ख्या-

सᴀ᳚ज्ञभᴀ᳚मान आᴀ᳚त्माᴀ᳚मᴀ᳚ः प्राणा᳚सᴀ᳚स्प᳚र्शेनो᳚च्यलᴀ᳚ति᳚᳚ प्रकटो᳚भवᴀ᳚तो-

त्य᳚᳚ः ! एᴀ᳚तᴀ᳚दृक᳚᳚ भᴀ᳚वᴀ᳚ति यᴀ᳚था सᴀ᳚न्नᴀ᳚म᳚ भा᳚ङ्डे वि᳚द्याᴀ᳚मानो᳚ड᳚ण्य-

ग्रिᴀ᳚न᳚ खᴀ᳚रुᴀ᳚पे᳚ सᴀ᳚न्दृश्यᴀ᳚ते छᴀ᳚तेनो᳚दᴀ᳚पिᴀ᳚᳚ः सᴀ᳚᳚᳚दकᴀ᳚तᴀ᳚णाᴀ᳚दिᴀ᳚सᴀ᳚म्भᴀ᳚ये᳚

यᴀ᳚थᴀ᳚वᴀ᳚दृश्यᴀ᳚ते एवᴀ᳚मᴀ᳚वाᴀ᳚त्माᴀ देᴀ᳚हᴀ᳚सᴀ᳚ङ्खो न यᴀ᳚थᴀ᳚वᴀ᳚दᴀ᳚वभाᴀ᳚षᴀ᳚ते

प्राणा᳚दि᳚प्रᴀ᳚पᴀ᳚च्चᴀ᳚प्रᴀ᳚ति᳚लᴀ᳚पᴀ᳚ने सᴀ᳚ति विलो᳚यᴀ᳚माᴀ᳚नᴀ᳚प्रᴀ᳚पᴀ᳚ᴀ᳚लुᴀ᳚गᴀ᳚तᴀ᳚चिᴀ᳚दाᴀ᳚भाᴀ᳚ष-

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दुद्रस्य रुद्रत्वमेतत्त्वरिमितधा चात्मानं विभज्य पूर्यतौमान् लोकाननित्येवं च्याद् ।

वह्नेश यदतं खलु विष्फुलिङ्गाः ह्यैन्मयूखाश्व तथैव तस्य ।

प्राणादयो वै पुनरेव तस्माद्-

दभ्यचरन्तौह यथाक्रमेगा ॥ २६ ॥

द्वारा यथावदवभासत रति । अथवा पूर्वोक्तस्यात्मनो यदभिरूपकल्पमुक्तं तहष्टान्तेन प्रपञ्चयति, तन्नोवाच्च म इत्यादिना ।

तन्नोर्विग्रहदेन तत्सं लच्यते, तद्यथा खोर्वी सह तन्न-

मानं स्वसंश्रितं सर्वं दृश्यादिकं सन्नपदभिव्यक्ततिं एवमय-

मग्राणाख्य आत्मा चिदाभासव्याप्तं देहदयं सन्नपस्तावसंश्रयं

सर्वसाक्षी जगद्-भिज्ञनयति प्रकाग्यतौत्यभिलेन रूपकल्पमुक्तमिति ।

अथैव सर्वेऽप्यनित्यस्थितिलयकारणालेन सर्वात्मकमाविष्करोति, अथ यत्कचिल्लतौति ।

एतद्ध्याप्नो हिरण्यगर्भस्य सृष्टा; रूपं स्वरूपं

विष्पोः पालकस्य परमं पदं स्वरूपं, एतदेव च सत्त्रस्य संहर्तुः

रुद्रस्य स्वरूपं, एतदेव तदात्मकं ब्रह्माद्यपरिमितधा आत्मानं

विभज्य देवतिर्यङ्नुन्यादिभेदेनाविद्ययात्मकमननेकधा विभज्ये-

मानं लोकान् पूरयतौत्येवं च्याद, वक्नेश यदर्दिति । पूर्वोक्तं

सृष्ट्यादि । प्राणादयो वै प्रशिद्धाः पुनरेवेतिं सुश्रुतिम्रनयचोः

प्रक्षोना: पुनः पुनः स्वस्मादभ्यचरन्नौह प्रबोधसुश्रोर्यथाक्रमेगा पूर्व-

सृष्टिक्रमेएत्यर्थः । तथा च श्रुत्यन्तरे ‘यथाग्नेः चुद्रा विष्फुलिङ्गा

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प्रथान्त्यचाप्युक्तं ब्रह्मापो वैतत्तेजः परस्याभृत-

स्याभारस्य *यच्चरौरस्यौषयमस्यैतत् 'छतमथावि:-

यच्चरन्न्येवमेवास्मादात्मनः मर्वे प्राणा: मर्वे लोकाः मर्वे देवा: सर्वाणि भूतानि युचरन्ति' (ऋ० ८) इति ॥ २ ६ ॥

yaccarannyevemasmādātmanaḥ sarve prāṇāḥ sarve lokāḥ sarve devāḥ sarvāṇi bhūtāni yucaranti (ṛk 8) iti || 2 6 ||

तदानीं प्रकारान्तरेपा वच्यन्तर्थीतिषमात्मानमुपलभ्यचन् सफञ्जामात्मनि धासुपादिश्रति " प्रथान्त्यचाप्युक्तं । तेजस्येवाभि-

tadānīṃ prakārānterepā vacyantartītiṣamātmānamupalabhyacan saṃjñāmātmani dhāsupādiśrati " prathāṇtyacāpyuktaṃ | tejasye-vābhi-

सूर्यस्योः" इति । ब्रह्मापो वाव परमात्मा एवैतद्वच्यमाणं तेजः,

sūryasyoḥ" iti | brahmāpo vāva paramātmā evaitadvacyamāṇaṃ tejaḥ,

किं तिच्छेष्मो परस्य सर्वदृश्यैखभावाततश्चैवोमितस्य जन्मादि-

kiṃ ticchẹṣmo parasya sarvadrṣyāikhabhāvātatac-caivomitasyajanmādi-

मरषान्तविक्रियारहितस्थैति यावत् । स वा तत् परमसृतमपि ब्रह्म-

maraṣāntavikriyārahitastheti yāvat | sa vā tat paramasṛtamapi brahma-

तेजः प्ररोरमभन्नात् विपरीतं स्वादित्यतो विभिन्रस्थैति । प्ररौर-

tejaḥ praroramabhan-nāt viparītaṃ svādityato vibhinnastheti | praror-

स्थैति । प्ररौरमभवन्स्वराहितस्य, न हि निरवयवस्यामूर्तस्य जतु-

sthaiti | prarorambhavansvarāhitasya, na hi niravayavasyāmūrtasya jatu-

काष्ठवत् प्ररौरमञ्जेषोडसौति भावः । एवविधस्य ब्रह्मापो वावै-

kāṣṭhavat praroramañjeṣoḍasauti bhāvaḥ | evavidhasya brahmāpo vāvai-

तत्तेज द्रति समवन्धः । किं तद्वित्याह । यच्चरौरस्यौष्यं

tat-teja iti samavandhaḥ | kiṃ tad-vityāha | yaccarorasyauṣyaṃ

प्ररौरमभवन्जाग्र्रेयं यदौष्यमुपलभ्यते स्यादनेन प्रत्यचेष्ट टटन्न्या-

prarorambhavan-jāgr-reyaṃ yadauṣyamupalabhyate syād-anena pratyaceṣṭa ṭaṭannyā-

स्तेज इत्यर्थः । तथा च छान्दोग्ये 'यदतः परो दिवो ज्योति-

steja ityarthaḥ | tathā ca chāndogye 'yadataḥ paro divo jyoti-

दौष्यते' रत्युपक्रम्य 'ददं वाव तदिदमसिचन्नःपुरुषे ज्योति-

dauṣyate' ratyupakramya 'dadaṃ vāva tadidamasican-naḥpuruṣe jyoti-

स्तखेषा दृष्ठियंचैतदक्षिचकरौरे संसप्रेनोषिषामन् विजानाति'

stakheṣā dṛṣṭhiyañcaitadakṣicakrāure saṃspṛen-oṣiṣāman vijānāti'

इति । प्रस्य तेजस एतत् प्ररौरं हतं, ग्रनेन हि तद्रह्यते जोडन्यचापका्रमानमभिरिव हतेन दौष्यते । एवं

iti | prasyatejasetatprarūraṃ hataṃ, granena hi tad-rahyate joḍanyacāpakāramānamabhiriva hatena dauṣyate | evaṃ

यच्चरौरस्यैत लिखितं ।
yaccarorasyaita likhitaṃ |

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[ ६ ष. प्रपाठकः ] द्रौपिकासहिताः।

सन्नभसि निचितं वैतदेकाग्रैषमनु हृदयाकाशं विनुदन्ति यत्तस्य ज्योतिरिव सम्पच्यतौलत्यतस्तद्भावमुचिरेषाति भूमावयोस्पृष्टे निचितं यथाग्निचिरेषाति ।

सामान्येन देखतौषध्यात्मना ब्रह्मतेजः सभावनापदं नोन्मिदानौँ तस्य साक्षात्कारपदवीं सुपदिग्रप्ति, श्रध्याविः सन्निति । श्रध्यैव सभावितं तत्तेजः श्राविः प्रकटं सन्नभसि हृदयाकाशे निचितं निश्चिंतं वै निश्चिंतं सर्वश्रुतिच्चेतदित्यर्थः। तथा च सुष्टुचे ‘भाविः सन्नितिं सुषुप्तां नाम संहारम्’ इति । तत्तेज एवमुक्तप्रकारसुदित्यन्तर्हृदये हृदयपुष्टरीके यथाग्नि तदेकाग्रेण चित्तसमाधानेन विनुदन्ति विशेषेण हुदन्नि हृदयपुष्टरौँकविकासनेन तत्स्थमाकाशमाविष्कुर्वन्नीत्यर्थः। एवं क्रियामाणे तस्याकाशस्थ सन्मात्रि यज्ज्योतिरिव प्रकाश इव नित्यसिद्धमप्यावृत्तेःतिरोधानमाचपेच्छोभूतप्रकाश इव सम्पच्यते अभिव्यक्तं जायते दत्यर्थः । दति यतः स्वतः सिद्ं तेजोमविच्च्ज्ज्वलतेतत्सद्भाव तस्य तेजसो भावं स्वभावमचिरेषाव्याकारेग सध्य एवं एति प्राप्त्युपपादकः। तस्य प्रत्यग्रूपत्लेन नित्यप्राप्तलात्, तदावरणतिरोधानमाचमपेच्छ प्राप्तिरुपचर्यते इति भावः । तचोपाध्याकारप्रतिबन्धनिदृत्त्या-डचिरेष स्वस्वरुपापत्तौ दृष्टान्तमाह, भूसौ निचितमन्नभ्रूंमो निच्छ्रनर्घस्थास्रृं पिष्टौँभूतमथो यथा-

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भूमित्वं मृदत्संस्ह्यमथस्यराडं यथाग्न्ययस्कारादयो नाभिभवन्ति प्रपश्यत्यति चित्तं तथाश्रयेगा सद्धैवमत्येवं चादद ।

उचिरेपा भूमिलं मृद्रावमुपैति गच्छति मृद्देव भवतोत्यर्थः, तथा समयकं स्वरूपापन्नस्य पुनरनुत्यानमेवेति, प्राप्य दृष्टान्तमाह, मृदत्संस्ह्यमिति । मृदतु साचातू मृत्तिकैव संस्का स्थितिर्येषु तन्मृदत्संस्हं, यथा वतिप्रयोग उत्क्तिभृद्रोमाचो मृदादिमनां स्थितिमत्यर्थः । यथा मृदादिमतां गतमत्स्विप्यडमग्न्ययस्कारादयो नाभिभवन्ति प्रप्रिना प्राग्यस्यप्ड दव तस्मिन्नभिव्यक्तप्रकाशेन न दृश्यते न वाडयस्कारैलेन्वकारैरविचारोक्रियित इत्यर्थः । दार्शन्तिकमाह, प्रपश्यति द्रति । यथेमौ दृष्टान्तौ तथा चित्तं चित्तस्थसिदाभासो जीवाख्य ग्राश्रयेऽपोाधिना चित्तेन सद्र प्रपश्यति निराभास्ज्योतिहपमापद्यते इत्यर्थः । यद्दा चित्तं साभासमनःकरणं ग्राश्रयेगा वासनात्मकबिज्जेन सद्र प्रपश्यति प्रकर्षेप नश्यति उच्चिन्न-

संस्कारं भवति पुनरेत्यपत्यर्थं भवतोत्यर्थः । एवमेवैतद्नान्त्यधे-त्येवमर्थमाह श्लोक इत्यर्थः । यद्याकाशमयं श्राकाग्रवदसद्रु यद्दा चदये यताकाग्रं तत्त्वरूपं वद्याकाश्रमयं, कोग्रो भाझाकारस्तद् सर्वैषाम्रयत्वातू कोशमिव कोशं, बिज्ञव्यत्नय: कान्दषः । तथा च द्वार्दीकारग्रं प्रकृत्या मृद्यन्तरं ' उभे प्राशिनं द्यावापृथिवी अन्तरेव समाहित उभावग्रश्न वायुश्र सूर्याचन्द्रमसी-

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हृद्याकाशग्रामयं कोश्रमानन्दं परमात्मयं ।

स्वं योगस्व ततोऽस्माकं तेजश्रैवाग्रिह्रययेT: ॥ ९० ॥

स्रध्यान्यचाप्युक्तं भूतेंद्रियाथानतिक्रम्य ततः प्रद्र-

ज्याज्यं दृश्तिदृशडं धनुर्येहौवादनभिमानमयेन चैवे-

तुमौ विधुननचापिषि यच्चाश्रेहास्ति यच्च नास्सि यच्च व तदस्मन् समाश्रितं' (कां० ब्रा० ५) इति। श्रानन्दयतोल्यानन्द 'एघ देवानन्दयाति' इति श्रुते:। परमात्मय स्वासमननात्मोयतोडस्मिन् सर्वामृतालेयं परमं च तद्वालेयं न परमाल्यं सुविकाश्य-मित्यर्थ:। एवश्रुतं यथ्रद्रारूपं तेजस्तदस्माकं स्वं स्वरूपं योगस्व, युज्यत इति योग:, फलं पुरुषार्थ: मोड्येतदेवेति योजना। यत एवमतोडस्य सर्वात्मकलादमिस्वरूपयोस्व तेज एतदेवेत्यर्थ:। तथ च भगवद्गनं ।

स्वविभक्तच भूतेषु विभक्तमिव च स्थितं ।

भूतभृद च तज्ज्ञेयं यसिष्णु प्रभविष्णु च ॥

ज्योतिषामपि तत् ज्योतिस्तमसः परमुच्यते । इति ॥ ९? ॥

रदानौसुक्तस्य ऋज्ञातेजस उपलम्भे योगविषयमुपदिशति

" स्रध्यान्यचाप्युक्तं । न कदाचन" इति। भूतपदेन तत्त्वज्ञातो देहो गृह्यते, इन्द्रियाथि प्रतिह्होानि, श्रथ्या: श्रद्धादयो विषयाः ।

देहेन्द्रियविषयानतिक्रम्य तेष्वहंसाभिमानं त्यक्त्वा ततोऽनन्तरं

प्रज्ञा मन्यास एव ज्यो यस्य तत्त्वप्रज्ञाकं, दृश्तिदृशेध:

Page 164

पुषा तं ब्रह्मदारपारं निष्ठत्याचं सम्मोहयत्यौौौौ तृष्णो-

ष्योकृष्णडकौ तन्द्रौराघवे न्यभिमानाध्यक्षः क्रोधज्यं प्र-

लोभदृङ्‌ धनुर्यृहोत्वेच्छामयेन चैवेषुकोमानिनि खलु

दृङ्‌: काडं यस्य तदृंतिदृङ्‌;, एवंविधं धनुर्गतद्वैला घेर्चे-

माख्याय तस्मिन्‌षष्ठनतार्तलचापां ज्यामारोढेतव्यर्थ: । तस्मिन्‌

धनुषि मंचितेनानभिमानमचेन चकारादिवेकश्रितेन चेष्टुपैैव

विद्याचारकुलोद्धतान्मन्त्राभिमानपरत्यान्तर्गतकं हृदृदृश्यविवं-

कोपकतेन च यथोक्तानभिमानमचेन यथोक्तविवेकतौ तचै-

नेषुणेति यावत् । तमाद्यमिति स्मवत्सः । तं प्रसिद्धं

माचं सर्वानर्थकारणामहङ्‌काराख्यं ब्रह्मादारपारं हार्देश ब्रह्माणः

प्रासिद्धारस्थ पार पारयां, रलघोरभेदात्, द्वारानिरोधकर-

मित्यर्थः । एवम्भूतं नित्यं ह्वा ब्रह्माद्याश्चां विशिष्टदियुत्त-

रच स्मवत्सः । मदृशहेपोक्त विदृथक्तौ श्रुतिरहृङ्‌कारस्य हन्त-

व्यले हेतुं सूचयति, सम्मोहहेतावदिना । सम्मोहो मिथ्याज्ञानं

मौनिबन्धौषमख्यास्तौति सम्मोहमौलौ । दृश्या विषयचापलं,

दृश्यां परोत्कर्षासङ्‌नच कुपडले यस्य विधेते स दृश्येन्ध्रांकु-

एडलौ । तन्द्रौौ सत्कर्मन्वालस्यं, दरात नित्रा, ऋणं पापं चेत्तये-

तानि वेहं यष्टिविग्रेषो यस्य म तन्द्रौराघवेच्चौ । श्रभिमानः

खोट्कर्षाभिनिवेशग्रस्तस्याध्यचोडधिष्ठाय प्रवतेंचितां प्रागुत्तोडह-

ड्वारः साभासः म । कोधज्याकं प्ररोभटत्कं भतुंरद्रोहला

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[ ६ ष्ठः प्रपाठकः ] दैीपिकासहिताः।

भूतानि हन्त तं हत्वोज्जासरवेनान्तर्हृदयाकाशस्य पारं तैर्‌वोभूतेऽन्तराकाशे प्राणकैरटैवावटरहदातुकामः संवितत्येवं ब्रह्मग्रालां विश्रेत तत्स्थहुर्जालं ब्रह्मकोशं प्राप्यन्दुर्वागमेनेत्यतः शुङ्ः पूतः शून्यः शान्तो-

प्रायो निरात्मकान्तःसाक्ष्यः स्थिरः शाश्वतोऽजनः

इच्छामथेन खच्‍चन्द्रदापर्यायत्वाच्चरुपेऽपि चकारादविवेक-निग्रहितेन चैवेषुभिमानि प्रशिथिलानि खलु भ्रान्तिकि स्थावरजङ्गमात्मकानि हन्ति पौडयति, तस्मेनं सर्वंपौडाकरलाडून्तव्यं हत्वा उपमूख्योदाररवेन तर्येसाधनेनान्तर्हृदयाकाशस्य सर्व-जगदाश्रयतया डयाकृताख्यस्य पारं परतौरं तदधिष्ठानं सर्व-शाचिभूतं तौर्लां ग्राप्य, ग्राविभूतेऽन्तराकाशे ब्रह्माकारेऽभिव्यक्ते मति ग्रनकैः ग्रनैरसंभ्रमेषा ब्रह्मग्रालां विश्रेदिति समवन्सः। ग्रनेस्रलुप्रवेपे दृष्टान्तमाह, ग्रवटचैवेतिः। सम्विदद्वै कान्दसे। श्रवट द्वेवीयेतत्। यथा कश्चिद्धातुकामः सुवर्ण-दिधात्टननभंमौ निहितां कामधमानोडटक्कृतैकर्‌तोंडवटे तक्षिन्छक्नेः संवितपति प्रकटौभूतं धातुं पश्यन्नेव प्रादुर्भूत-

ब्रह्मग्रालां ब्रह्मप्रकाग्रस्थानं शाचिलेनाव्रेचितं प्रत्यगेकरस-मानान विश्रेत, तत्स्थाग्रवेपमान्तरं चल्वारि जालान्युपर्परि वेष्टनानि यसिंखचतुर्जाल्ं ब्रह्मकोशं ब्रह्मापाः कोशवादाच्चाद-कमल्नमथप्राएमथनमोमयविज्ञानमयाखैश्वरभिः कोशैः परिवेष्टितमानन्दमथकोशं प्रापुदेत प्रेरये द्रि्वादिति यावत्। कैन

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स्वतन्त्रः स्वे महिम्नि तिष्ठत्यतः स्वे महिम्नि तिष्ठमानं हृदयेऽसृजतचक्रमिव सच्चारचक्रमालोकयतीवं ह्याह ।

साधनैरिति । गुरूपदेशनेन वेदान्तवाक्याननिन्द-भयकोधशोकादिरहितो ब्रह्मैव प्रत्यगात्मेत्यागमाचार्थां निश्चिय को-श्रेयोऽत्माभिमानं त्यजेदित्येष एव अर्थः । श्रतोडनन्तरमतः कारणात् सर्वप्रतिषम्भनिष्फत्तेरिति वा, हृदुः पूत दत्यादिविग्रहेष्णः स्वे महिम्नि तिष्ठति, श्रतोडनन्तरं स्वे महिम्नि खसहुपे तिष्ठमानमवतिष्ठमानमात्रानं हृदृा श्रतन्तचक्रामिव परावृत्तचक्रमिव, संसारचक्रमालोकयति यथा रथादुतौप्यो रथ-चक्रं परावृत्तचक्रयापारं दूरत एवावलोक्यते कस्यित् तथा विद्वान् ब्रह्मास्मेति संसारचकं दूरादेवावलोकयति न पूर्ववत् खसमव-स्थितचेतर्थः ।

He who is independent stands in his own glory; and he who stands in his own glory is like a wheel created in the heart, as if he beholds the wheel of existence. For it has been said: 'Being yoked to that which is always free and of the nature of the light (of the Supreme Self), they who are wise and freed from rajas and tamas, being devoted to the Supreme Secret, engage themselves in the practice of Yoga.'

घटाभिरामैस्तु युक्तस्य नित्यमुक्तस्य देहिनः । ग्रन्थः परमो गुह्यः सम्यग्योगः प्रवर्त्तते ॥ रजस्तमोभ्यां विद्धस्य सुरैरमित्रस्य देहिनः । पुत्रदारकुटुम्बेषु सक्तस्य न कदाचन ॥ ३५ ॥

इत्येवं ह्याह, शोकाभ्यासुकर्मर्थजातमित्यर्थः । नित्यमुक्तस्य ग्रितेनद्रियस्य प्रभिमानशून्यस्य पञ्जरामसेतु युक्तस्य योगनिरतस्य प्रागुक्तवर्त्मना प्रणवाभ्यासं कुर्वतो देहिनोऽनत्तः परमो गुह्यः सम्यगयोगः परमात्मसम्प्रतिबचकः प्रवर्त्तते मिद्ध इत्यर्थः । सुसमिद्धस्य विद्याविनयाचारः मद्धौप्रस्यादपि देहिनो इत्यर्थः ।

The Supreme Secret, the true Yoga, is revealed to one who is united (with the Supreme) by means of the pots (i.e., the senses) being filled with the light (of the Supreme), who is always free, and who is a knower of the Self. It is never revealed to one who is tainted by rajas and tamas, who is an enemy of the gods (i.e., the senses), and who is attached to wife, children, and family. (35)

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[ ६ षः प्रपाठकः ] शैपिकासहिताः ।

एवमुक्त्वान्तर्हितदयः प्राकाश्यस्तस्मै नमस्कृत्यैन-

या ब्रह्माविद्या राजन् ब्रह्माणः पन्थानमारुढः:

पुच्छाः प्रजापतिरेति सन्तोषं दम्दतीतिक्षां शान्तत्स्वं

योगाभ्यासादवमोतोत्सये तज्ज्ञ्यातमं नापुच्छाय नाश्रि-

रजस्तमोभ्यां गुणाभ्यां विद्दूष्य परवग्रस्य तावमुच्यतः पुत्त्र-

द्विशत एव सत्त्वभू ग कदाचन सम्यग्योगः प्रवर्तत इत्यर्थः ।

॥ ३५ ॥

इदानीं वाचः शिव्याश्रया यिकामुपसंहरनुक्रयोः मगुष्णनि-

गेषविद्ययोः सम्रदानविशेषमुपदिश्रति । प्राकाश्य इत्यादि ।

एवमुक्त्वान्तर्हदयः । सम्भ्रान्ताय दद्यात् । इति एवमसुना

प्रकारेण ब्रह्माविद्यामनेकप्रकारां रहस्यायोक्तानरेव प्रत्यक्तल्ने

हृदयं बुद्ध्र्यस्थ सोडनन्तर्हदयः प्राकाश्यः स्वशिष्यतस्सै ब्रह्माणो

स्वगुरवे वा नमस्कृत्यैनया मया तुभ्यमुक्तया ब्रह्मविद्यया

परापरब्रह्मविषयया हे राजन् ब्रह्माणो यथोक्तः । पन्थानं

ब्रह्मप्राप्तिमार्गममारुढः प्रजापतेः ऋताख्यस्य पुचा वाचःखिच्छ-

सज्ज्ञतया सुनय दत्युवाचेत योऽयं । योगाभ्यासात् सन्तो-

षाध्यवाम्रोतोत्स्येवं चोवाचेत्यध्याहारः । एतद्रुकं ब्रह्मज्ञानं

गुह्यातममतिगोष्यं रहस्यतममपुचाय न कौतुंयेकोपिशेत, तथा

ग्रशिष्याय ग्रिश्यवत्तिररक्षिताय न कौर्तंयेत् । ग्रिश्यले पुचले

च यदग्रान्तः सामिमानश्शे ऽग्रग्रान्ताय न कौर्तंयत्, तस्मा-

च्छान्ताय ग्रिश्याय पुचाय वा कौर्तंयेनान्यस्सै कश्चनेत्यर्थः ।

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ध्याय नाश्नानाय कौर्त्तंयेदित्यनन्यभक्त्यै सर्वगुण-

सम्पन्नाय दद्यात् ॥ २५ ॥

श्रोत्रं शुचौ देशे शुचिः सत्त्वस्थः सदध्यायान सद्दादौ सद्ग्रायौ सद्याजौ स्यादित्यतः सद्ध्यायात् सत्यभिलाष-

तथा चोक्तं श्रुत्यन्तरे 'वेदान्तं परमं गुह्यं पुराकल्पप्रचोदितं ।

नाप्रशान्ताय दातव्यं नापुत्रायाशिष्याय वा पुनः' (श्वे॰) इति ।

फलतस्त्वमाह । श्रुतिस्मृत्यादिवाक्यैरैक्यमुपगतपराशरादिसद्गुरुसमाश्रयद्वादिदं ज्ञानमित्यर्थः । श्रिष्यगुणाश्रयः श्रुतिस्मृतिपुराणसिद्धःः

सङ्गतश्च भगवत्पादैराचार्यैरेहकःः 'प्रशान्तचित्ताय जितेन्द्रियाय

प्रह्हौषदोषाय यथोक्तकारिणे । गुरणान्वितायानुगताय सर्वदा

प्रदेयमेतत् सततं सुशुच्वे' इति ॥ २५ ॥

इददानौ मध्यायश्रेष्ठेषु प्रकृष्टानन कानिचित् साधनानि

साधारण्यानि क्वचिदमाधारण्यानि चोपदेष्टुं प्रवर्त्तते श्रुतिः

श्रोत्रं शुचौ देशे शुचिः० परमां गतिं' इति । शुचौ देशे

गिरिनदीपुलिनगुहादिशुद्धक्षाने उपविश्येति योज्यं, शुचिः

बाह्याभ्यन्तरशुद्धिद्विसम्पन्नः, सत्त्वस्थः सत्वगुणस्थः प्रशान्तचित्त इति

यावत् । सदध्यायानः सदध्यात्मप्रासादाभ्यासनं, सद्दादौ सद्ब्रह्म-

तद्दानशीलः । सद्यायो ब्रह्मध्यानपरायणः, सद्याजौ ब्रह्म-

यजनप्रेङ्खः, यजनं तखेश्वररूपस्य मानसैङ्पचारैरभ्यर्चनं । एवं

कुर्वन् श्रातुं भवेत् सुशुचिरिति श्रेष्ठः । इति यतोडतः सद्ब्रह्माणि

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[ ई शः प्रपाठकः ] दैौपिकास्संहिता ।

शिष्यो निरन्तरोन्यस्तत्फलच्छिन्नपाशोनिराशः परेष्षात्वरद्दिगतभयो निष्कामोऽक्षय्यमपरिमितं सुखमाक्रम्य तिष्ठति परमं वै श्रेयधेरिव परस्योदरयं यत् तु निष्कामत्वं स हि सर्वेकामयः पुरुषोऽध्यवसायसङ्कल्पाभिमान-

निरन्तरोऽपरिमितं सुखमाक्रम्य तिष्ठतौति सम्बन्धः । सदैव शोम्येदमिति ब्रह्माऽपि शङ्कुनदश्रवणात् सदाक्षं ब्रह्म, तस्मिन् सदाक्षे ब्रह्माऽपि किङ्करचेष्टे, मति श्रभिलाषेऽपि सति सद्दुर्मनिरते पुंस्यभिलाषवति सदुपहेच्छावतौति यावत्, निरन्तरो निष्पन्नो ब्रह्माऽपि ममपन्नो ब्रह्मात्मकभावसुपगतोडत एवान्यः मद्वाताभिमा-

नीनो जीवहूपादनोऽपरिच्छिन्नः, तत्फलचिन्नताप्राप्तस्य ब्रह्माऽपो यत्फलं सूर्ति: प्रतिबाषक्वेन किनष्कारवामनापग्रोडत एव निराश्रः प्राप्तव्यविषयाभ्रूल्यः सर्वात्मब्रह्मरूपलात् परेषु जीवा-

त्तरेखात्मवदात्मनो विगतभयो निरातङ्कः न चास्य द्वितोयदर्शैननिमित्तं भयं भवतोत्यर्थः, आत्मा शेषां स भवतौति श्रुत्यन्तरात् । यतो निष्कामः, कामवतो हि तदुपघातनिमित्तं भय भवति, कामस्य देहादभिमानपुरःसरः, तद्रहिओडयं निष्का-

मलात् निर्भंय दत्यर्थः । ब्रतोऽच्ययं चेतुमथकारमविनाभ्रोत यावत्, प्रपरिच्छिन्नमपरिच्छिन्नं वैष्णधकसुखा|लवण|मल्येतत्, एवंविधं सुखमाक्रम्यातमसात्काल तिष्ठति परमानन्दमस्नु-

दत्यर्थः । निष्कामलयुकं स्तौति तस्य सर्वमाधनेभ्यः श्रेष्ठं द्योत-

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तत्रो बडोऽतस्तदिपरोऽतो मुक्तोऽचैक श्राहुरगुपा: प्रकृतिभेदवशादध्यवसायात्मबन्धसुपागतोडध्यवसायस्य दोषक्षयादि मोक्षो मनसा छ्रेव पश्र्यति मनसा स्पृशोति काम: सङ्कल्पो विचिकित्सा श्रद्धाऽश्रद्धा धृतिरधृति-

ति कादि।

चितं परं वा इति। यत् निष्कामलं तत् श्रेयधर्मनिर्धैरिव परस्य परमात्मन: परमं सर्वोत्तमसुदुर्लभं प्रकटीकरणं वै प्रसिद्धं विद्वच्चनेद्वित्यर्थ:। पतच्च दुष्टतिमिति ज्योतयत्नं पुंस: स्वभावं सद्योत्यत्यति, न होत्यादिना। तत्र यस्मात् स पुरुष: स्वभावत: सर्वकाममयच: सर्वविषयकामाकुल: यतोडध्यवसायसङ्कल्पादिरित्यादितन्नया काममयोऽलमवगमत इत्यर्थ:। यत एवायं बडो यत: काममयो बडोऽतस्तदिपरोऽतो काममथो

मुक्त एवैक्य कामात्मता सम्प्राप्ता सुमुच्यतेति भाव:। इदानीमच मतान्तरं श्राहदृष्टिविषयसुत्यापर्याति स्वमतपरिष्कृतदूये, श्रचैक ग्राहुरिति। गुपो गृणाकार्य महदाद्यं बुद्धितच्च प्रकृतिभेदवशात् पूर्ववासनातन्मकस्वभाववैच्रषवशादध्यवसायात्मबन्ध सुपागत:, न चिदात्मेत्यर्थ:। श्रध्यवसायस्य यो दोषो बहिर्विषयप्रवणता तस्म चयाच्चाग्रादिषयवासना-

विच्छेदादिति मोच: पूर्वोक्तस्य गृणस्यैवेत्यर्थ:। श्रचेतिग्रन्थो-ध्याहार्यै मोच इति इत्येक ग्राहुरिति सम्भव:। उत्थापितं मतं ख्यत्यापयति, मनसा होति। ग्रन्न:करणाभिमतस्य बुद्धि-

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ह्रोंध्रोंभोंरित्ये तत्सर्वं मन एव गुण्यै रुध्यमानः काल-कालत्वाशिररक्ष्यते लुध्यमानः ससृष्टहो वध्याभिमानित्वं प्रयाता इत्यहं सो ऽमेदमित्योयं मन्यमानो निबध्यात्यात्मनात्मानं जालेनैव खचरोटत्: पुरुषोऽध्यव-

तत्त्वस्य करणविभत्या परामर्शात् सर्वश्रुतिषु न तत्वं कहैलवर्गत्नु प्रकृतं, यतो मनसैव हि पश्यति लोकश्रुता यद्रूपं पश्यति तन्मनसैव पश्यति, मदोऽपि मद्र्ने मति चक्षुः समबद्धस्याप्यप्रतिभासात्। ‘अन्यचमनः श्रभ्रवं नादर्शमन्यचमनः श्रभ्रवं नाश्रोषमिति मनसा ह्येव पश्यति’ (ऋह्दा।) इत्यन्यव्यतिरेकाभ्यां श्रुत्यन्तरे मनोऽपि हेत्वग्राह्यवाच्यान्तरात्मनः करणलावधार्य्यत् न तस्य कहैलमिति नार्थ्यार्थः। विचिकित्सा संग्र्रहः, प्रसिद्धार्थ-

मन्यत, एतत् सर्वं मन एव मनोविकारलात्, सुवर्णं कुण्डल-मितिवच्चनादौनेदं तद्रूपंलं कामादीनामवधार्य्यते, ‘कर्ह-धर्मालभान्निध्यात्ततय दत्यर्थः। नतु यद्येते कामाद्यधो न कर्हंधर्माः कथम् तर्हि कुर्व्वाश्रयतचाडहं कामोऽत्यादिरूपेण प्रतिभास इति चेत्नायं दोषोऽन्तःकरणोपाधिनिवृत्तौ लान्त, कहै-लस्य चात्मना तादात्म्याध्यासाधौनलादेव प्रतिबाशोपपत्ति: स्काटिकमणेरिवौपाधिको लौचित्यप्रतिभास इत्यभिप्रेत्याह, गुष्पौचै रुध्यमान दति।। गुष्पानां शस्दादीनां मायागुष्पाना-मोघाः प्रवाहा देहद्यतद्र्मरूपाः; तेरह्यमानः परवश्रीक्रिय-

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सायंप्रातःकल्पाभिमानिलिङ्गे बड्नोडतरतदिपरांतो मुक्त-

स्तस्मात् निरध्ववसायो निःसङ्कल्पो निराभिमानस्त-

श्छेदेतन्नोस्सलक्षणमेवाच ब्रह्मपदव्येषोडच द्वाराविवरो-

माषोडभिमानिलिङ्गं प्रयात इत्यन्ये । जालिनेव खचर इत्यन्तं हतौचप्राप्थके दितीयानुवाके व्याख्यातं । यस्मादेवमचेतनस्य बुद्धितत्त्वस्य खसन्नतास्फुयोरखतत्त्वस्य कर्हेलवन्‌समोचभाषिकं मनुपपत्तं, कूटस्थस्याडपि चिदात्मनः परोपाधिवशगात् प्राप्तिभाषिकं तत् सर्वसुपपत्तमतोडकाद्वैतोः पुरुषोडध्ववसायेत्यादिप्राज्ञिकार्थोपसंहारः स्पष्टार्थः । प्रकृतसुपसहृतिः, तस्मात् निरध्ववसाय इति । सुषुप्तेशेकामः सन् विषयाध्ववसायादिरहितः स्थादित्यर्थः । एतद्‌दकामादिलचणमवतत्त्वानेतद्‌मो-

चलचणां मोचसाधनं यत एषाच श्रीखोमर्गोंडपु मध्ये ब्रह्मपदवौ साचादूव्रप्राप्यमार्गः, एषोडच द्वाराविवरो मोचदारस्योहाटनमित्यर्थः । विधेयाविष्टलिङ्गभेदैर्निरध्ववसायाच्चात्मना प्रकाम-

त्मलावस्थानं निर्दिश्यते । किं बड्‌नाडनेनाकामात्मलावस्थानेनास्य संसाररूपस्य तमसः पारं परतोऽपि विष्णोः परमं पदं गमिष्यति प्राचिरेषैवतत्त्वज्ञानेनोपैष्यतौतौर्थः । एतां पदवौमधिगतस्य न सुनः प्राप्यमवग्रिष्यत इत्याह, श्रच होति । तथा च श्रुतिस्मृतो

'यो वेद निहितं गुहायां परमे व्योमन् सोऽमुते सर्वान् कामान्‌ न त्सद' (तैत्तिरीयो०) इति, 'यावानर्थ उदपाने सर्वतः संपूतोदके तावान् सर्वेषु वेदेषु ब्राह्मणस्य विजानतः' (गौ०) इति । श्रचोकेडर्थे

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दौपिकासंहिता ।

१६३

नेनास्य तमसः पारं गमिष्यत्यच्च हि सर्वे कामाः समाहिताः ।

हिता इवाजोदार्शन्ते ।

यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह ।

बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् ॥

एतदुक्कान्तहृदयः शाकायन्यस्तस्मै नमस्कृत्य यथानिरभिमानस्य ब्रह्मपदप्राप्तिरित्यच उदाहरन्ति कठा: (कठोप० ६)

इति श्रेषः । यदा यस्मिन् काले पञ्च ज्ञानानि ज्ञानेंद्रियैः

श्रोचादौनि मनसा सह मनःसहितानि सर्वेन्द्रियैःसहिति यावत्

श्रवतिष्ठन्ते निश्चलानि भवन्ति बुद्धिस्याध्वसायलचणया न

विचेष्टते नेह्रते, किन्तु निर्वातदेशस्थप्रदीपवन्निश्चलोभवति

इत्यर्थः । घेयमिन्द्रियमनोबुद्धिद्वैनां निश्चलावस्था तां परमां

गतिं परमं ब्रह्मप्राप्तिसाधनमाजकब्रह्माविद इत्यर्थ । एतदानीं

प्राकाथनस्य तात्पन्नं कथयन्तौ श्रुति: सगुणब्रह्मोपासकानां

ब्रह्मप्राप्तिसाधनमपदिशति वचिनभाष्ये "एतदुक्कान्तहृदयः

श्रादित्य दति" इति । एनदुक्तं सर्वे दर्शनेनं सधनमुक्त-

न्तहृदयोडनत्तरात्मनि हृदयं बुद्धिर्येस सोऽन्तर्हृदयः प्राका-

थन्य उपररामेत्यध्याहारः । मदनमत्नामा ऋहद्रथसकसैः प्राका-

थ्याय नमस्कृता यथावदुपचारौ यथाग्रास्तं शुश्रषापूजा-

वुपचारपरः ऋतकृत्योऽवान्तरकम उत्तरात्यसं ब्रह्माप्यं गतः

सगुणनिगुणैकब्रह्मज्ञानसुपगत इत्यर्थः । न ज्ञानोक्ततच्चनिष्ठा-

यासुदर्शनोन्तमार्गेऽपि तदंगादिमार्गेऽपि गतिगेंमनस्खोलिते श्रेषः ।

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वदुपचारौ क्रतक्रत्यो मरुदुत्तरायां गतौ न द्वारो-

हल्मेना गतिरेषोडच ब्रह्मपथः सौरं द्वारं भिच्चोर्ज्जैन

विनिर्गता इत्यचोदार्हन्ति ।

यत एष उत्क्रविद्यारूपोडर्योडच श्रेयोमार्गेषु ब्रह्मपथो ब्रह्मप्राप्ति-

मार्ग इत्यर्थः । यथा 'न तस्य प्राणा उदक्रामन्ति अथैव समवन्तं-

यन्ते ब्रह्मेव सन् ब्रह्माप्येति' (प्रत० ब्रा० का० १ ४१ श्र० ७)

इति श्रुतेर्निर्गुर्णातब्रह्मात्मतच्चविदो नोत्क्रमेऽमस्तीत्परतेतसिद्धूवत्कथ्य

सुप्राप्त्याविदो ब्रह्मलोकमार्ग एवमुक्तद्वारं विशिष्टेमार्गं श्रुति:,

सौरमिति । सौरं द्वारं सूर्यमण्डलमध्यगतमविदुषामभेद्यं द्वारं

भिच्चा विदार्य उद्धर्नोपारतनेन विद्युदादिना विनिर्गता

उपासका इत्यचोदितार्थे रश्मिविशेषणनिर्द्देशार्थेमुदाहरन्ति

श्रोकानिति श्रेषः । अथवा मरुदुत्तरायां गत इति मरुतां यो

राज्ञ एव दत्तान्नः कथ्यते । तथा चाद्यमर्थः:, उत्तरायणं

देवयानं पन्थानं गतः कालेनारुढो न साचात् कैवल्यमचैव गत

इत्यर्थः । यदि साचान्मुक्तिं न प्राप्नु तर्हि भोगान्ते संसारः

स्यादिल्यत श्राह, न द्वेतेति । अथोपासनायां सत्यासमुदर्त्मना

संसारमार्गेष पुनर्गंतिर्गमनं न द्वेति 'न हि कस्यापकृतं

कस्चित् दुर्गंतिं तात गच्छति' इति भगवत्स्वरषात् । यत एष

देवयानेऽचोपासनानां ब्रह्मपथो * ब्रह्माह: परस्याडपि क्रमेष

प्रापकत्वात् ब्रह्मपथ इत्यर्थः । सौरद्वारं भिच्चोर्जैन विनिर्गता

मरुच्चामा राजर्षिः, श्रचादाहरन्नीति पूर्ववत् । तस्य

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दौपिकासङ्हिता ।

ग्रनन्ता रश्मयस्तस्य दौपवद्यः स्थितो हरिः ।

सितासिताः कद्रुनौला: कपिला मृदुलोहिताः ॥

जड्डूनेकः स्थितस्तेषां यो भिच्छा हृदयङ्गमः ।

ब्रह्मलोकमतिक्रम्य तेन यान्ति परां गतिं ॥

रश्मयो निर्गमनाद्वास्फिटताभासव्याप्ता ग्रनन्ताः, कथम्, यो हृदि ध्यानाकाले दौपवद्य प्रकाइगमान आत्मा स्थितस्थेयर्थः । आत्मनिर्गमनाद्वान्तर्गतानां रसानां वातपित्तकफानां समन्यानाधिकभाववशात् सितादिवर्णास्वासु भवन्ति, तद्य त्यादनं तु वैदिके सिद्धं, तदेतर्हि स्थितेति । सितास्वाश्रितासु सितसितः कफवात्कष्ये सिताः वायुवात्कष्ये लक्षितेत्यर्थः । कद्रुवद्वास्य कद्रुनौला:, वायुकफयोः क्रुपितयोः रक्तरे कद्रुवर्णा दृश्यच्क्ष्यामा इत्यर्थः । पित्तवायोः रक्तरे नौलवर्णा:, पित्ताधिक्ये कपिला:, मृदवसु ते खोहितास्व मृदुलोहिता:, उत्क्रान्तेन पित्तेनागतो वायुकफयोरेगात् मृदुलोहिता रश्मयो नाड्यन्तर्गताः भवन्तोत्यर्थः । तथा च श्रुत्यन्तरं ‘नसिच्चुक्लामुतं नौलमाजः पिङ्गलं हरितं लोहितं च’ (छन्दा० उ० ६) इति । तथा नाड्यौः प्रकार्य ‘ताः पिङ्गलस्यापिन्च्च्वष्टान्ति पुहुस्य नौलस्य पौतस्य लोचितस्य पूर्णाः’ (छान्दो० उ० ४) इति च। तेषां रश्मीनां मध्ये एको रश्मिः सुपुम्नाख्य जड्डू ब्रह्मारस्मृपर्थ्यन्तं स्थितः, कोऽसौ यः सुपुम्नाख्येन सूर्यरह्मिविग्रेषेणैकोभूतत्वात् सूर्यमण्डलं भिच्चा स्थितः स इत्यर्थः । तेन रश्मिमार्गेण कार्यब्रह्मलोकं गत्वा तत्

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यदस्यांद्रभिसृष्टमूर्छमेव व्यवस्थितं ।

भोगान्ते तमतिक्रम्य परां गतिं तद्रिष्णोः परमं पदं प्राश्नन्तं परं ब्रह्म यान्युपासका दत्यर्थः। 'प्रतं च कीर्तिं च हृदयस्य नाड्या-

Whatever is created by Indra, it is established in a state of unconsciousness only.

तेन देवनिकायानां स्वधामानि प्रपद्यते ॥

स्वासां मुहूर्त्तानमभिनिःस्वतैका तथोक्तमायन्नमतत्वमेति विश्वडुःन्या उत्पत्तिमान् भवन्ति' (कठो॰ ६) इत्यिस्मान् मन्त्रं ताशां मूर्छा-

By that, he attains the own realms of the hosts of gods.

ये नैकरूपाश्राधस्ताद्रश्मयोद्ग्रसदुप्रभा: ।

नमभिनिःस्वतैका तथोक्तमायन्नमतत्वमेति इति पादद्वयार्थः: सुक्रां प्रयमपादोपात्तमतरमुपपयोगमाच, यदक्षेति । तस्य हृदयस्य सम्बन्धि यद्रश्मिग्रतममत्ति तदप्युद्ग्रसोद्ग्रत-

Those rays which are manifold, shining below, with a resplendent light.

ईह कर्मोपभोगाय तैः संसृति सेऽवश्रः ॥

सेव व्यवस्थितं, तेन रश्मिग्रतेन निर्गतो देवनिकायानां देव-वन्दानां स्वधामानि तत्तदेवस्थानानि प्रपद्यते, देवनिका-यमध्येऽयं देहविशेषं यः कर्मेषा विधिना चोपाक्ते स रश्मिग्रत-

For the sake of enjoying the fruits of their deeds, they are bound to this cycle of existence.

स्वेकेन नैचिद्रभिसिना तस्य देवस्य पदं यातोत्यर्थः । विश्व-

हूत्यादुक्कमणो भवन्तौति चतुर्थपादार्थमाच ये नैकरूपा इति । लब्ध्वा हृदयस्य रश्मयोनेकलपा ऋधस्तादधोमुखा मदुप्रभा

By that, he attains the state of the deity, having attained the own realm.

दुर्ल्या उक्लमणो भवन्तौति चतुर्थपादार्थमाच ये नैकरूपा इति ।

प्रत्यक्षप्रकारप्राप्तमोक्षज्ञा रश्मयस्तैरिनिर्गतः स विद्वितज्ञानकर्म-साधनसहितः पुरुषान् दुःखकर्मोःपभोगाय दहैव भूमावेवावग्रः

The meaning of the fourth foot is explained as 'those who are manifold, they are reborn.'

लब्ध्वा हृदयस्य रश्मयोनेकलपा ऋधस्तादधोमुखा मदुप्रभा

सन् संस्मरति दुःखमनुभवतौत्यर्थः। तथा च श्रुतिःन्तरं 'य एतौ पन्थानौ न विदुस्ते कौटा: पतड्गा यदिदं दन्दशूकं'

Having attained the rays of the heart, which are manifold, shining below, with a resplendent light.

प्रत्यक्षप्रकारप्राप्तमोक्षज्ञा रश्मयस्तैरिनिर्गतः स विद्वितज्ञानकर्म-

Having directly attained the knowledge of liberation, and having been born through those rays.

साधनसहितः पुरुषान् दुःखकर्मोःपभोगाय दहैव भूमावेवावग्रः

With the means of knowledge, he is bound to the earth, for the sake of enjoying the fruits of his deeds.

सन् संस्मरति दुःखमनुभवतौत्यर्थः। तथा च श्रुतिःन्तरं 'य

Remembering the suffering, and experiencing it again.

एतौ पन्थानौ न विदुस्ते कौटा: पतड्गा यदिदं दन्दशूकं'

Those who do not know these two paths, become insects, and are reborn as such.

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तस्मात् स्वर्गेस्वर्गापवर्गहेतुभंगवानसावादित्य इति ॥ ३० ॥

Therefore, that blessed Aditya is the cause of heaven, of the highest heaven, and of liberation.

किमात्मकानि वा एतानि नोन्द्रियाणि प्रचरन्त्यज्नता

( ऋ० बृ० उ० ) इति । सूर्यंमपडख्वान्तर्गततनुज्योतिरुपास्यमानमुपकन्धार-

Or, what is the self of these senses that they move about?

व्याजेन प्रहंषति तस्मादिति । ऋषयावादित्यो भगवानादित्यात्म-

नामभियुक्त ईश्वरोऽनुपाशितः सन् स्वर्गहेतुः उपाशितस्तु स्वर्गाप-

वर्गयोर्हेतुः;, देवतावुध्योपाशितः स्वर्गहेतुरत्नेज्जात्मनोपाशितोऽपवर्ग-

हेतुरिति विभागः ॥ ३० ॥

एतानि श्रुतिरेव समाम्नाति श्राखायन्यक्रतुदर्शत्रयाख्यायिका । इदानीं श्रुतिरेव

प्रश्नप्रतिवचनरूपेण खरूपेण चेद्र्रियादितत्कं नामकृत्पात्मककार्य-

तत्त्वमित्याद्यनेकानर्थान् प्रागनुक्तानुपदेक्ष्यं प्रवर्तते " किमात्मक-

कानि । रक्षाविरोषयान्न" इति । एतानि ज्ञानकर्मार्थो-

निन्द्रियाणि वै किमुपादानकानौत्यर्थः, प्रच-

रन्ति स्वकविषयेच्छ्वितिग्रेषः । एषामिन्द्रियाणामुद्रनोदृङ्मनकर्ता

च निमित्तभूतोऽधिष्ठाता च क दत्यर्थः । रह व्यवहारसमये

को वेतेषामिन्द्रियाणां नियन्ता तैयोवृत्तो वा को भवतो-

त्याच कश्चिद्व्यष्टेल्यश्वाहारः । कश्चिदन्वयः प्रत्याच

प्रश्नक्रमेऽपेत्यर्थः । श्रात्मात्मकानि श्रात्मा वच्यमाणखचणास्तदात्म-

कानि तदुपादानकानौत्यर्थः । दतित्यमात्मा च एव एषा-

मिन्द्रियाणामुद्रक्ता नियन्ता च नान्यस्य घटादेरिवेत्यर्थः ।

ऋषमारष इति विषयाः उच्चन्ते, ग्रह्बादयो हि विषयाः

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चैतेषामिह को नियंता वेत्याह प्रत्याहात्मात्मकानौ-

त्यात्मा ह्येषामुज्न्ता नियंता वापरसौ भानवौयाश्व मरौचयो नामार्थ: पश्चिमौ रश्मिभिर्विषयाननुत्ति ।

कामिनामप्सरस इव विषयिणामभिलाषगोचराः भवन्ति तेऽपौ-

इन्द्रियाणि नियन्तारः, तथा च श्रुतौदारण्यके यथोक्तमिदंग्रन्थभ्यांमनूद्रयैः विषयांश्वोक्ता ‘श्रोत्रं वै गृहः स ग्रह्नेनाति

ग्रहोत्' इत्यादिनानातिग्रहग्राह्यद्वाच्यविषयानिदम्युलं ग्रह-

ग्राह्याद्यनुग्राह्यनिद्रियाणां समन्वयात् । तथा च श्रुति-

रिष्येन्द्रियाणि नियन्तार इत्यर्थः । भानवौयाश्व मरौचयः सूर्य-

किरणाश्वेन्द्रियाणि नियन्तार इति नाम प्रसिद्ध्यैतदित्यर्थः ।

भानुरग्रह उपलक्षणं सर्वेन्द्रियदेवतानां दिगादीनां तैसैर्देवता-

विशेषैः केनचिद्वारेणैतदनुरूपद्योतानौन्द्रियैः स्वं स्वं विषयं ग्रह-

यन्तोति देवा अपि नियन्तार इत्यर्थः । ग्रथ एव मति

पञ्चभिः श्रोत्रादिभिर्ज्ञानैनेन्द्रैयैरिषुभिरग्रहबनिदृष्टेविषयान्

ग्रब्धादिनोति भुङ्क्तेऽनुभवति चिद्वृत्तिमित्यर्थः । कामैर्निद्रैः-

ग्रहबनिदृष्टैरविषयान् प्राप्नोति इत्यपि दृष्टव्यम् । तथा चोक्तं

प्राग् द्वितीये प्रपाठके ‘बुद्धीन्द्रियैः यानैमान्येतान्यस्थ रश्मयः

कर्मेन्द्रियास्थस्य हयाः' इति । एतदुक्तं भवति । इन्द्रियाणां-

चेतनानां भौतिकलैडपि चेतनैकायतनत्वं परमार्थत इत्यात्मा-

नौत्याद्यच्यते व्यवहतरस्य विषयाल्लोकाद्यधोनलेन तद्विध-

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[ ६ षः प्रपाठकः ]

[ Sixth Chapter ]

दीपिकासहिता ।

With the Commentary.

कतम आत्मेति । येऽयं शुद्धः पूतः शून्यः शान्तादिलक्षणोपेति: स्वकैवल्योपपत्तेः । तस्येतावज्ज्ञानलक्षणस्वाम्रेयंदैष्ठ्यमाविष्टस्वापां यः शिवतमो रस इत्येकेम्यता चेति ।

What is the Self? He who is pure, sanctified, void, and has attained the characteristics of peace, &c., and whose nature is to be isolated,—of him it is said that he has entered into the state of deep sleep, and that the essence of him is the most blessed. Some say that this is the Self.

यदधौनलमित्यमिमित्त्रियाणामुक्तं स आत्मा कतम द्रति यच्चति "कतम आत्मेति" द्रति । देहेन्द्रियमनोबुद्धिप्राणेश्वहमहमित्युच्च्यमानेषु कतमः किं तेष्वन্যতमः किं वान्य एव तेम्य द्रति प्राश्नाति । उत्तरं चाह "योऽयं शुद्धः - स्वकैवल्याद्ज्ञानेऽपगतत्वो देहादिप्राणान्तेषु मज्जातात्मकेपु उप समौपे तत्सदृशितरहपतया ग्राह्य दत्यर्थः । मज्जातादन्योऽवेतनमज्जातं चेतथमानोऽतस्सादाचितया भासमान आत्मोऽन्यतरस्मिन् भवति ।

The question is asked, "Which is the Self?" when it is said that the Self is not the aggregate of the organs, &c. The question is, "Is it one of these, viz. the body, organs, mind, intellect, or vital breath, or is it different from them?" The answer is, "He who is pure, &c.," i.e., he who is different from the body, &c., which are characterised by the notion of 'I', and who is to be known by being assimilated to them.

स्वकैर्निर्ज्ज्ञेकपरत्व इतस्तत् तच काणि स्वकानि लिज्ञानौति जिज्ञासायां तानि मतभेदेनानेकधोपदिश्रति "तस्येतस्स्ज्ञं । प्रज्ञा तदित्येके" द्रति ।

The word 'svaka' means 'peculiar'; and 'jñāna' means 'knowledge'. The question is asked, "What are its peculiar characteristics?" And the answer is given variously, "Some say that it is knowledge, or wisdom, &c."

तस्यात्मनोऽलिज्ज्ञस्य परमार्थतो निर्धर्मकत्वेन लिज्जरचितस्वे-तदच्यमापां लिज्जं, लिज्ज्वते ज्ञाप्यतेऽनेनेति लिज्जं ज्ञापक-मित्यर्थः । किं तदित्यपेचायां दृष्टान्तोऽपैव तदाच, प्रग्रे-रिति । यत् यदतौषधमपेक्ष्यते तत्रोदकादिगतेनौषयेन चघा तचाम्रिचिज्ज्ञते, स्वाविष्टं चेतनावेग्रादिमित्तं धूमादि च लिज्जमस्रे:, यथा चापां लिज्जं यः शिवतमो निरुपाधिमधुरो

The Self is beyond all attributes, and is not characterised by any action. It is the means of knowledge, i.e., it is the knower. The question is asked, "What is it?" And the answer is given by an illustration, "As fire is inferred by the smoke, &c., and as water is inferred by the ripples, &c., so the most blessed and unconditioned Self is inferred by the intellect, &c."

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यथ वाक् श्रोत्रं चक्षुर्मनः प्राण इत्येकेऽथ बुद्धिस्स्मृतिः प्रज्ञा तदित्येके ।

अथ ते एतस्यैवं यथैवेह रसः चौरादिष्वुपलभ्यमानः ।

Some say that speech, hearing, eye, mind, and prāṇa are the organs; others say that buddhi, smṛti, and prajñā are the organs.

रसस्य हि स्वभाविकं स्वरूपं माध्यम्यमेव ग्रन्यथालं तु तस्य पार्थिवेषु परिणतामविग्रेषो-पाधिकृतमिति मधुररसौ यच्च काष्ठोपलभ्यमानोडपां मद्धाव-

The essence of rasa has its natural form, primarily existing in a state of equilibrium; however, in earthly substances, it manifests in various forms due to the modifications it undergoes, and it is this transformation that gives rise to the sweet taste, which is perceived in water and is also found in wood and stones.

ज्ञापक इत्यर्थः । तथात्मनोऽचेतनेपु दृश्यादिपूपलभ्यमानं चैतन्यं दृश्यदयावेशकृतं प्राणादिकं च क्रियामिति दार्शान्तिकं योज्यम् ।

This is the meaning of the word 'jñāpaka'. Similarly, the consciousness that is perceived in the unconscious objects is to be understood as being caused by the presence of the seer, and the prāṇa and other functions are to be understood as being related to the kriyā.

इत्येके प्राशिनो वदन्तौत्यर्थः । तथा च श्वेताश्वतराणां मन्वो-पनिषतु 'नित्यो नित्यानां चेतनश्चेतनानां' इति । वागा-दिकमात्मनो क्रियामित्यके 'श्रोचस्य श्रोत्रं मनसो मनो यद् वाचो ह वाचं स उ प्राणस्य प्राणस्सुषुष्चुरतिमुच धौराः' द्रति तथवकारादयः

Some say that the eater is the one who consumes. And the Śvetāśvatara Upaniṣad says, 'The eternal among the eternals, the conscious among the conscious.' Some say that the speech, etc., are the functions of the self, as it is said, 'The hearing of the ear, the mind of the mind, the speech of speech, the prāṇa of prāṇa, the eye of the eye.'

श्रोत्रादिप्रकाशकतयात्मानं साधयन्तौ-त्यर्थः । प्रथैके बुद्ध्यादि यत् तदित्थमात्मन इति वर्षय-न्नोत्यर्थः, 'न विज्ञातेर्विज्ञातारं विजानौया एप त आत्मा सर्वान्तरः' इति श्रुतिदर्शनात्के (मृ ५) । 'तदेतत् सच्चिदानन्द-माज्ञानं विज्ञानं प्रज्ञानं मेधा दृष्टिर्धृतिः स्मृतिः' इत्यादि 'प्रज्ञानस्य नामधेयानि भवन्ति' इत्यनं 'प्रज्ञानेचो झोकः' द्रति श्वेतरेयकोपनिषतु ।

The meaning is that they prove the existence of the self as the illuminator of the ear, etc. Some say that the buddhi, etc., are the self, as it is said, 'There is no knower of knowledge other than the self.' This is supported by the Śruti, 'This is the self, the innermost of all.' The Śvetāśvatara Upaniṣad also says, 'This is the sat, cit, and ānanda, the knowledge, the wisdom, the intelligence, the memory, the sight, the retention, and the recollection.'

उक्तानां धर्मोप्सामात्मविशेषपाल्ला-भावेऽपि तत्कारतया खनिमित्तभूतातमलिङ्गलं सम्भवतौत्येतद् दृश्यान्तेोपपाद्यति "अथ ते एतस्यैवं एवाम्रेशेत्यचोद-

The characteristics mentioned above are attributes of the self, and even if they are not manifest, they can still be inferred to exist due to their causal relationship with the self. This is explained in the darśanāntika section, 'Now, they say that this is the same.'

हार्नि" इति । प्रथायामपेचितार्थविशेषः कध्यते ते वै उक्ता द्रति ।

The meaning is that the characteristics mentioned above are the attributes of the self, and they are the ones that have been described.

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वैजस्यादूरा वाचं पूरयित्वा धूमादचिवि॑फुलिङ्गा दिवामपेश्वेत्य-

Having uttered the word 'vajasyā', and having produced smoke, flame and sparks, it goes to heaven.

चोदाहरन्ति ।

It is kindled.

वर्हिषि यदत् खलु विध्फुलिङ्गा:

When it is offered on the sacrificial grass, the sparks

हृद्योमसयूकाश्र तथैव तस्य ।

are like the sparks of the heart, i.e., the prāṇas.

प्राणादयौ वै पुनरेव तस्मा-

The prāṇas, etc., again return to

दभ्यचरन्तौह यथाक्रमेया ॥ ३१ ॥

their respective places in the order.

तस्मादा एतस्मादात्मान सर्वे प्राणाः सर्वे लोकाः

From this Self, all the prāṇas, all the worlds,

सर्वे वेदाः सर्वे देवाः सर्वाणि च भूतान्युच्यगन्ति

all the Vedas, all the gods, and all the beings proceed.

लिङ्गविनेषा एतस्मान एव ज्ञापका दति श्रेष्ठ । कथं यथैवह

The indications of this (Self) are the knowers, i.e., the knowers of the Self. How? Just as

व्यवहारभूमी वीजस्य भूस्मान्तर्गततयाडSदृश्यस्य सद्भाववज्ञापका

the field of action indicates the existence of the seed, although it is not visible because it is inside the earth,

अङ्कुरा वाड्यवा त्रमेश यथ्नावसाधका धूमादय इवेत । अथ चैतन्याभासाश्येतन्यख्यावक्षाविग्रेषा अङ्कुरा दव चिदात्मानं ज्ञाप-

or as the sprouts indicate the seed, or as smoke, etc., indicate the fire, so the sprouts, i.e., the effects, which are the reflections of consciousness and which are distinguished by the manifestation of consciousness, indicate the conscious Self.

यन्ति । वाक्चचुबुद्धिदृश्रियादयच्तु धूमादय दवामे सप्रवृत्त्यादि-

Speech, eye, intellect, ear, etc., like smoke, etc., indicate the existence of the fire, i.e., the Self, by their activity, etc.

नात्मानं तद्वेतुभूतं कल्पयन्तौति विभागः । श्राचासिकनैयैयि-

The division, i.e., the distinction, (between the Self and its effects) is that the Self is not inferred like its effects.

कोकसुदाहरन्ति । तमेवाहु "वाक्वेश यदत् । यथाक्रमेष"

The Naiyāyikas quote an example. They say that 'vāk' is that which is offered, i.e., the oblation is offered with speech, and 'yathākramāḥ' means in the order.

दति । स्पष्टार्थः ॥ ३१ ॥

The meaning is clear.

प्राणादयोडस्मादात्मनः कथं ऋमेषाभ्युच्चरन्तौत्यपेक्षायां तदु-

The prāṇas, etc., proceed from this Self in the order, i.e., in the order of their manifestation.

पपादयति "तस्मादा । सत्यमिति" दति । तस्मात् श्रद्धः पूत

This is explained (by the text) 'tasmādāḥ satyamiti'. Therefore, being purified by faith,

दत्याद्युक्तलचणात् वै एव एतस्मादुनाने क लिङ्गादुमितषड्भावात्

having the characteristic mentioned (in the text beginning with 'śraddhayā'), one should infer the existence of this Self from the indications, viz., the prāṇas, etc.

प्राणनि स्वस्वरूपे स्थितादविकृतादिति यावत् । सर्वे प्राणाः

The prāṇas remain in their own nature, i.e., they remain unchanged, i.e., they do not change their nature.

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तस्योपनिषत् सत्यस्य सत्यमिति । अथ यथाद्रौधामेरभ्याहितस्य पृथगधुमां निःश्वत्येवं वा एतस्य मत्तो

वागादयः, सर्वे लोकास्तेषां विष्णः । सर्वे वेदा वेदनानि तत्त्व-द्विष्ठया बुद्धिद्वृत्तयः, सर्वे देवाः इन्द्रियाधिष्ठातारोऽन्यादयः, मन्त्राश्च भूतानि भूतसङ्घातोपाधिकानि भोक्तृरूपाणि स्वावरनड्मात्मकानि चोच्वरन्ति युञ्चरन्ति विविधसृष्टि-शान्तियुञ्चरन्ति । पूर्वोक्तप्रज्ञोक्तमवासनानुसारेणैववन्तीयोधः । यस्यादिते युञ्चरन्ति तस्यात्मन् उपनिषदुपनिगमयितलातं साचाद्रहस्यं नाम । किं । सत्यस्य सत्यमिति यदेतत् तयोपनिषदिति योजनां । यदिति पृथिव्यादिषु तेजांसि चैषा भूतानि त्यदिति वाच्याकाङ्क्षे दे भूते सच्च त्यच्च सत्यमित्युत्पत्त्या पद्य भूतानि खविकाराः: सच्च सत्यसुच्यते. तस्य ह्ययं परमार्थैरुपमदिष्ठानं 'वाचारम्भणं विकारो नामधेयं मत्तिकेत्येव सत्यं' (छान्दोग्य) इति ।

The Upanishad of that (Brahman) is 'the Truth of truth'. Just as from a fire kindled with damp fuel various kinds of smoke issue, so from this great being has been breathed forth this Rig-veda, Yagur-veda, Sâma-veda, Atharvaṅgirasas, Itihâsa, Purâna, Vidyâ, the Upanishads, Slokas, Sûtras, Anuvyâkhyânas and Vyâkhyânas,—all these have been breathed forth from it.

सत्यमित्युच्यत इत्यर्थः। तदेवं वाच्यस्य जगत आत्मविवर्तंत-शुक्तौ वाचकत्व तत्स्योत्पत्तिं वेदोत्तप्तिकथनेनाह “अथ यथा लोके आद्रौधामेराद्रौमेधो यथैव श्राद्रौधाः, च वाषारभिषेत्याद्रौधामेः, तस्य आद्रौधोमेरित्येतत्, अभ्याहितस्य पृथगनेकप्रकारा धूमां धूमज्वाला विष्फुलिङ्गा

This is called the Truth. Thus the origin of the world which is denoted by speech is declared in the Veda to be from the Âtman; as it is said, 'Just as in the world the fuel, &c., when kindled, produces various kinds of smoke, &c.'

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[ ६ षः प्रपाठकः ] दौपिकासहित ।

१३९

भूतस्य निःश्वसितमेतच्चतुर्वेदो यजुर्वेदः सामवेदोऽथर्वाङिरस इति इतिहासः पुराणं विद्या । उपनिषदः

This fourfold Veda, the Yajurveda, the Samaveda, and the Atharvangirasa, is the exhalation of the existent; it is history, the Purana, and knowledge, the Upanishads,

विनिःश्वसितं ब्रन्यात्मान एव सन्नः उपाधिहेताकारे भेदेन प्रभवन्तोत्यर्थः । एवं वै एवं सव एतस्य प्रकृतस्यात्मनो मत्वो

are the exhalation of Brahman, the Self; they are the various manifestations of Him due to the differences in the limiting adjuncts. Thus, all these are known to be the manifestations of this original Self,

उपनिच्छक्लाख्य भूतस्य विद्यूद्द्य यथाभूतस्य परमार्थस्य निःश्वसितं निःश्वसितमेव निःश्वसितमवुद्धू पूर्वकंप्रकृतंनिरूप्यत इतरत । किं । य ऋग्वेद ऋग्वेदादिरूपं यदक्षि एतदिति चोज्ञाना । ऋथर्वाङिरसाच दृष्टा मन्त्रा ऋथर्वाङिरसः । ऋचग्वेदादि-

the desire for which is the means to attain the true nature of the existent. The exhalation, the exhalation itself, is explained by first establishing the original cause. What is it? The Rigveda and so on, which is seen as the Atharvangirasa, is the Atharvangirasa. The Rigveda and other

श्रव्देर्मन्त्रभागस्यतुर्णा वेदानां म्रध्यात । इतिहसादिश्रव्दैस्तु-शानेषाष्टविधं श्राख्याममिधीयते । तचेतिहासः पुरावत्कथनं ‘हरिश्रंद्रो ह वै नाम राजासोत’ इत्यादि । यथावै ‘वालखिल्या इति ऋष्यनेध्य ऋतं प्रजापतिमब्रवन्’ इति ।

Vedas are divided into mantra and other parts. Itihasa and other scriptures are also classified into eight categories. Itihasa is a narrative of the past, such as 'Harischandra was a king' and so on. Similarly, 'The Valakhilyas, sages, spoke the truth to Prajapati' and so on.

तथा ‘जानश्रुतिह पौत्रायणः श्रद्दादेयो बृददायो बृडपाक्ष आर्ष’ इत्यादि । ‘ते ह समित्पाणयो भगवन्तं पिप्पलादमुपसस्नुः’

And also, 'Janasruti, the grandson of Pautrayana, was a faithful follower of the great sage Raikva, who was a descendant of the sage Arsha' and so on. 'They, with fuel in hand, approached the venerable Pippalada'

इत्यादि । पुराणं ऋष्यादिवाक्यसनदर्भः ‘तस्मादा एतस्मादा-त्मनि’ इत्यादि । विद्या उपासनविद्यावाक्यसनदर्भः । उपनिषदः ‘तस्योपनिषत् सत्यस्य सत्यम्’ इत्यादि रहस्योपदेशवाक्यरूपा ।

and so on. The Purana is a collection of statements about the sages and so on, such as 'From that Self' and so on. Vidya is a collection of statements about the meditation, such as 'The secret teaching of that is the truth of truth' and so on, which is in the form of the Upanishads.

श्रोकाः ‘ऋचोदाहरन्येवं ज्ञात्वाचित्तं चित्तमथश्रुतं’ इत्येवमादयः । सूचाणि वस्तुश्रद्धवाक्यानी ‘अयं वाव कल्वात्मा ते’

The verses, such as 'Having understood the Rigveda in this way, one should meditate on the mind as the mind' and so on. The Sutras are statements that indicate the object, such as 'This is the Self, that is the truth'

इत्येवंविधानि । श्रुत्याख्यानानि तत् सूचमन्तु तत् विष-द्येवंविधानि ।

and so on, which are of this nature. The Sruti-akhyanas are explanations of the Sruti, which are of this nature.

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शोकाः हृदयमनु्यास्यानानि व्याख्यानान्यस्यैवैतानि

Sorrows are the meditations on the heart, these are verily the expositions of it.

विश्वा भूतानि ॥ ३२ ॥

All beings (are included in it).

पञ्चेक्षको वा एषोदग्रिः संवत्सरस्तस्येमाः दृष्टकाः

This year is the five-eyed Agni; its are these seasons.

यो वसन्तो ग्रौष्मो वर्षा: शरद्देमन्तः स शिरःपक्षसौ-

Spring, summer, rains, autumn and winter (are) the head and the wings.

ष्यं कथनानि यथानन्तरमेव 'ग्रन्थ घ एषोच्छ्वासाविष्टभनने'

इत्येवमादौनि। व्याख्यानानि तस्य मूर्चार्यस्योपपादनपराणि

The statements (of the Veda) are according to the order (of the seasons); (the word) 'Grantha' is derived from '√grah to take,' 'esho' from '√iṣ to pervade,' 'ucchvāsa' from '√śvas to breathe,' and 'āviṣṭabhanane' from '√viṣ to pervade' and '√bhan to speak.' The expositions are for the purpose of explaining that (i.e. the year).

वाक्योक्तिहेतुकृतुसेवादिप्रबन्धेन प्रवृत्तानि जाति ।

The sentences are commenced by (stating) the cause, &c., according to the rules of composition.

ग्रन्थवा ऋग्वेदादिग्रन्थैरमिन्नवग्राह्या|त्मको वेदशब्दवाच्यः सर्व एव गृह्यते, ऋतिहासादिग्रन्थैस् तु महाभारतादिः प्रसिद्ध एव

The word 'Grantha' is derived from the root '√grah to take,' and is used to denote the Veda, &c.; it is well-known in the Itihāsa, &c., e.g. the Mahābhārata.

ग्रन्थसन्दर्भोऽभिधीयते । ब्रह्माण एव प्रत्यगात्मनस्तत्तह्याद्या-

The composition of the Granthas is described; the word 'Brahmāṇa' refers to the inner soul.

त्मनोभव्य व्यवस्थितखेदितद्राशादिकल्पोपगमात् 'यदिदिद्धत-

The word 'Brahmāṇa' is derived from the root '√vṛh to grow,' and is used to denote the inner soul, because it is the abode of the universe, &c.

मत् सल्त श्रीमदूर्जितमेव वा तत्तदेवाग्रक्खलं मम तेजोऽङ्ग-

The word 'Tad' refers to the supreme soul, which is all-powerful and glorious.

सम्भवं 'दति भगवदचनात् । सर्वज्ञेश्वरतन्त्र एव सर्वो व्यवहा-

The word 'Sam' is derived from the root '√sam to be equal,' and 'Bhava' from '√bhū to be'; the Lord is the controller of all knowledge.

रदति तात्पर्यार्थः । एतदेवोपसंहारव्याजेनाह्दृशैवैतानि विश्वानि

The purport is that all dealings are dependent on the Lord.

भूतानि सवाचकानौत्यर्थः ॥ ३३ ॥

All beings are included in it, and it is the cause of all speech.

ब्रह्माविद्यायां वक्तव्यं विशेषमुक्ता पुनः संवत्सरात्मकाल-

In the knowledge of Brahman, the particulars are stated again; the year is the form of time.

वयवानन्यवयवेषु सम्पाद्योपासनविग्रेषं पूर्वंचानुक्रमानुसारमति ।

The parts of the year are to be meditated upon in their order.

खिलखुप्लाददश नाचातीवशकृत्यादर दति 'पञ्चेक्षको । ग्रा-

The word 'Khila' means 'a fragment,' and 'Kṛtya' means 'a deed'; the five-eyed (Agni) is to be meditated upon.

नन्दो मोदौ भवति' दति । ग्रन्थोच्चार्धिकारकमिदसुपासन-

The words 'Nanda' and 'Moda' mean 'joy' and 'delight'; the Grantha is to be recited with devotion.

शुपादभूत्, साड्गम्रहाच्छोभकारणं गौडपत्यादिदर्शिभिः कोपेक-

The Grantha is the means of attaining the highest bliss; it is the cause of the Gaudapāda, &c., to attain the highest knowledge.

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[ ६ ष्ठः प्रपाठकः ] दोपिकासहिता।

१७३

पृष्ठपुच्छवानेषोडग्रिः पुरुषविदः सेयं प्रजापतेः प्रथमा चितिः करैर्यजमानमनन्तरिक्षमूतिस्था वायवै प्रायच्छत् प्राणो वै वायुः प्राणोदरीस्तस्येमे दृष्टकाः यः प्राणो व्यानोदानः समान उदानः स शिरःपक्षसौ-

चिन्तयेत् तदध्या पञ्चभिर्दृष्टको वच्यमानाभिः पञ्चभिरिष्टकाभिमिश्रीकृतमान पृष्ठोदरिग्राह्चपत्याख्यो वै संवत्सरः संवत्सरात्मलैन ध्येय इत्यर्थः;, तस्य संवत्सरात्मनोडग्रेरिमा वच्यमाणा दृष्टकाः वसन्तादयः । तच वसन्तः शिरः यौष्मो दर्शिषः पञ्च वर्षा उत्तरः पञ्च भरतं पृष्ठं हेमन्तशिशिराद्वै एकौकारत्य पुच्छमित्येवं विभागमभिप्रेत्याह, शिरः पञ्चश्वी पूर्वभागः पञ्चश्वी पञ्च दर्वीषोत्तरभागे पुच्छं पश्चाद्भागः पृष्ठं मध्यभागः, एतदज्ञवानेषोडग्रिः पुरुषविद्: पुरुषं विराजमात्मानं वेदित उपास्ते दति पुरुषविद् तस्य पुरुषविदः प्रजापतेः संवत्सरात्मनो विराजो या प्रथमा चितिः या इयं प्रथिवीस्थित याजना ।

वत्सरात्मा विराड वसन्तादृष्टकाभिस्थितः शिरःपञ्चपुच्छपृष्ठवानच्छन्दोति ध्यायेदिति तात्पर्यार्थः । पुरुषविध दति पाढे पुरुषाकार एषोडग्रिरित्यर्थः । एवं ध्यायातो यजमानस्यैतदश्रितसुपकारमाह, करैरिति । यजमानस्य परलोकगमनवश्रे तं यजमानमग्रिहोचिषामुपासकं करैर्हस्तैरन्तरिचं प्रत्यु-

Page 186

पृष्ठपुच्छवानेषोऽग्रिः पुरुषविदस्तदिदमन्वविच्छं प्रज्ञापतेःदिंतौया चितिः करैयेजमानं दिवमृतिक्षत्रेन्द्राय प्रायच्छत्सैषोऽमिस्तस्येमाइष्टका यजु:सामाथर्वाङिरस इति इतिहासः पुराणाम्

The fire having front and back parts, knowing the Purusha, that same (fire) having been meditated on by Prajapati, was given by him to the divine Indra of the Kshatra; this is that fire of the bricks, whose Itihasa is 'the Yajus, Saman, Atharvan, and Angiras,' as recorded in the Purana.

तस्योविष्ठियं वाथवे हिरण्यगर्भाय स्वात्मने प्रायच्छत् प्रथचतौऽयेतत्। स मूलावयुग्‌मद्वयं वारयति, प्राणो वै वायुरिति । प्राणेच्छ हिरण्यगर्भः सर्वश्रुतिप्रतिपद्‌ः। ददाति गार्हपत्याधि-

Of that (fire) he gave the Vaisvanara to Hiranyagarbha for his own sake; this is the second (gift). That (Hiranyagarbha) protects the two root-principles, (viz.) 'the Prana is Vayu.' The Prana is Hiranyagarbha, as declared in all the Sruti texts; he gives the Garhapatya fire—

विषयं ध्यानं फलत्वोक्तम्। इददानों हिरण्यगर्भे प्राणादृष्टा दधिष्ठानप्रकारमाह, प्राणोद्भिररति। तस्य प्राणेऽपश्य दधिष्ठामेरिमा दृष्टकाख्या: का दति ता आह, प्राणादयः पञ्च वायवः श्ररोदराभ्यान्तरचारिणः यथाक्रमं गिर श्राद्धवयवतया चितेष्टकारूपा इत्ययमर्थःम्रि: गिर:पञ्चपुच्छयृपयवानित्यादि सर्वं पूर्ववद्योष्यम् । तदिदमन्वविच्छात्मको दधिष्णाम्रिः प्रजा-

पतेःदिंतेया चितिः। करैरित्याचपि पूर्ववत्। कोऽसाविन्द्र इत्येतदाह स औै वै प्रसिद्ध आादित्य इन्द्रः परमेश्वरः सैषो-

डग्रिः स एष इन्द्रोग्रिराच्चवनौयस्तखेमे दृष्टका: सेतिहासपुराणास्स्वलारो वेदाः पूर्ववत्क्रमेप्य गिर:प्रसृत्यवयवात्मना चिते-

ष्टकारूपा ध्येयाः इदंपौतिहासपुराणयोरेकलं दृश्यम्। सैषा द्वादिंवात्कोड्यमाहवनीयोग्रिः प्रजापतेष्टृतेया चितिः । प्रयं पुनारिन्द्रे भाविता दिवाहवनीयाग्रिमुखे

यजमानिश्शात्मविद्‌,

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स शिरःपक्षसौपुच्छष्ट्रष्टवानेषोमिः पुरुषविद्: तैषा यौ: प्रजापतेष्टृतौया चितिः करैयेजमानस्यात्माविदेऽददानं करोत्यथात्मविदुत्क्षण्य ब्रह्मणे प्रायच्छत् तचानन्दौ मोदौ भवत॥ ३३॥

चैलोक्यात्मक: प्रजापतिर्यजमानस्यात्मवित् यजमानेन चिव्यग्रात्मलेन भावितस्तस्मै, प्रवदानमवदानवत् तस्मौतिकरं यजमानं करोति तदात्मसाचात्करोतौत्यर्थ:। स च आत्मविदे, पूर्वोपासक: फलावश्य आत्मवित् तस्मा आत्मविदे घजमानस्ख्वददानं करोतीति सम्बन्ध:, यजमानं तसै समर्पयतोत्यर्थ:। यथाननरमात्मविद्यजमानमुक्तिष्य ब्रह्मणे समष्टिस्वचात्मने कार्याख्याय प्रायच्छत् प्रत्तवान्, तच ऋभ्षा स्थितो यजमान आनन्दौ मोदौ भामान्यतो विश्रेषतस्य यथासङ्कल्पमानन्दवान् भवतौत्यर्थ:। सख्या ब्रह्मप्राप्तेर्गत्या-थत्तला च्चान ब्रह्मशब्द: परब्रह्मविषय:। ‘कायें बादरिरखगत्युपपत्ते:' (ग्रा० सू० ब्र० ४।पा० ३।सू० ७) इति न्यायात्॥ ३ ३ ॥

He who knows the Purusha with the head, wings, tail, and tusks, performs the Neshta ceremony for the sacrificer who knows the Self, and then gives him to the Brahmana who knows the Self; and then Ananda and Moda arise. 33.

पुन: प्रकारान्तरेणैष गाईपत्यादिव्रिविषचे सम्प्रच्यविग्रेष-सुपदिग्रहणुपासनान्तरमाह “पृथिवौ गाईपत्य:। विचिनोति ” इति। गाईपत्यादिष्वभ्रिमिषु यथानिदेशं पृथिव्यादिदृष्टिवि-

Again, in another way, the text explains the difference between the Gārhapatya and other fires, and describes the subsidiary worship. 'The Gārhapatya fire is the earth.' etc. In the Gārhapatya and other fires, one should meditate on the earth and other deities as directed.

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यज्ञं यतः पवमानपावकऋषुचिसूक्तातो हि जाठरस्त-

धौयते, तत् एवेति तु एवेत्येतत्, पवमानपावकऋषुचयोऽग्नि-

The sacrifice from which, because of the hymns addressed to the Pavamāna, Pāvaka, and other forms of Agni, the gastric

सादम्रियष्टव्यश्वेतव्यः स्तोतव्योऽभिध्यातव्यो यजमानो हविर्हौत्वा देवतामभिध्यानमिच्छति ।

विप्रेषा चै प्रसिद्धरास्त एत्र एव गार्हपत्यः पवमानो दक्षिणाग्निः पावक आहवनीयः: प्रच्यविरति भेदः । ग्रस्त्य गार्हपत्यादि-

is kindled, and the sacrificer, having offered the oblation, desires to meditate on the deity.

सङ्कल्पेनैव संकल्प्य यज्ञं यजमानस्तेन पवमानादिदेवता-

सज्ञातेनाविष्कृतं प्रवर्तितमित्यर्थः । प्राधानेनाग्रिषु सङ्क्षेतेषु प्रथमं पवमानादयो होतृभागमुत्तरकलज्कृतां सम्पा-

दयन्ति तस्मात् पवमानादिरूपा एते ध्येया इत्यभिप्रायः । तथा जाठरोऽपि योडग्निः सोऽपि पवमानादिसङ्कात एवेति

ध्येयत्वमभिप्रेत्याच, पवमानपावकেতित । यज्ञादेवमध्यात्मसृधि-

भूतमधिदैवमध्यियज्ञञ्चामिराहवनीयादिरूपस्तादम्रियेषव्यः पच

ग्रादिदिर्यविर्मिः, चेतव्य द्रष्टकाभिरध्यियज्ञमध्यात्मञ्च यथा-

ग्रास्तं, स्तोतव्य उपस्थानादिमन्त्रैः, स्ताभिध्यातव्य स्ताभिमुखेन

प्रत्यगात्मतया ध्यातव्य इत्यभिप्रंश्याच तन्निष्ठता कर्तव्योप-

दिष्टा । दददानौँ होमकालेsग्नौ चिन्लनीयं मन्त्रोपदेश्टं तत् प्रसन्नयति यजमानो हविर्हौत्वौलेति । दृश्यते हच्छेत कुविैते-

त्यर्थः । हिरण्यवर्णे दति मन्त्रः हिरण्यवत्प्रकाशमानः प्रकुनः पत्नो वचौत वीडङ्गो वोङदाल्यो तैरेवधातादिशयज्ञा: । हति

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हिरण्यवर्णा: शकुनो हृद्यादित्ये प्रतिष्ठतः ।

The bird with golden colour is established in the heart, the sun.

मज्ञुहंसस्तेजोरष: सोडस्मन्नभौ यजामहे ॥

We worship that bird with the essence of marrow and splendor, which is in us and in the sky.

इति चापि मन्त्रार्थे विचिनोति । तत् सवितुवरेण्यं

Thus, he also reflects on the meaning of the mantra. That most excellent Savitur

भर्गोडस्याभिध्येयं यो बुध्यानस्त्यो ध्यायौह मनःशान्त-

Bhrgu, whose glory is to be meditated upon, who is the knower of Buddhi, and who is the contemplator of the peaceful mind

पदमनुसरत्यात्मन्येव धत्तेऽवेमे श्लोका भवन्ति ।

Follows the path and establishes it in the Self. The following verses are on this topic.

अन्नाद्भदये श्रादित्थं सविहमण्डले च प्रतिष्ठितो वतंति । केन

In the heart, which is nourished by food, the sun is established along with its rays. By whom

केन रूपे षेत्यपेचायामाह, मडुः जलचरः पचौ, स यथा जले

Is it described in the form? The word 'Madhu' refers to a water-dwelling creature. Just as in water

निमग्न इव गच्छति तथा हद्यात्मा जीव रूपः सम्पूरोडपि

It moves as if submerged, similarly, the individual soul, though all-pervading

यथावदनवभासनान्मनुसदृशः । हंसो मानसरोडभोरहवन-

Appears to be limited due to its manifestation, just like a swan in a lake.

विद्यारी पचिविशेषः, स यथा शुद्धस्तथा श्रादित्ये पुरुषो

The specific term 'Vidya' refers to knowledge. Just as it is pure, similarly, the Purusha in the sun

नभ्यारुपो यतः स तेतोऽपशेजवा श्रेष्ठस्तेजोवडुह दत्यर्थः ।

Is without form, from that, the most excellent and radiant one is born, this is the meaning.

तमेव पुरुषसुभयच्न वर्तममानमित्यादिहार:, श्रप्सिच्चौ यघोप-

That very Purusha is to be contemplated as the auspicious and the supreme, this is what is being discussed here.

दित्यखरूपे यजामहे वयं पूजयाम इति मन्त्रार्थ्यः । इतिगब्दो

We worship and adore the sun in its form, this is the meaning of the mantra.

मन्त्रसमासार्थः । इति च मन्त्रमुच्यार्थ प्रप, मन्त्रार्थमपौति

This is the concise meaning of the mantra. Thus, the meaning of the mantra is explained.

योजना, विचिनोति विचाररयति चिन्तयतौत्यर्थो धाढनाम-

The explanation, reflection, and contemplation of the mantra's meaning is the purpose of the name 'Dhyana'.

नेकार्थल्वात्, यद्धा विचिनोति विशेषेष मन्तातातपर्येसम्भतया

Due to the manifold meaning, or because it reflects on the specific meaning and its connection to the mantra's essence

चिनोति सकड्कद्यतेत्यर्थः । तमेव तात्पर्येसुपन्यासक्तिं "तत्

It is said that 'Chinoti' means to reflect or to know. That very essence is being emphasized in the text.

सवितुः । भवन्ति " इति । सवितुरादित्यस्य सम्भवमि तत् खरूपं

The text says 'Tat Savituh', meaning 'of Savitur'. The form of the sun, Savitur, is being discussed.

वरेष्यं वरखौयं सम्भजनीयं, कौदृशं तत् भर्गः 'भा भिरर्गेतिरस्य

The most excellent and desirable form, what is that? It is 'Bharga', which is radiant and effulgent.

हि' दत्यादिना ( यं० ७) पूर्वच व्याख्यातरूप, श्रप्स यजमानस्या-

This has been explained earlier in the text (Yajurveda 7). The word 'Apya' refers to the sacrificer.

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यथा निरिस्थनो वह्निः स्वयेना उपशाम्यते ।

भिष्येयं, यो बुद्धान्तरक्षो ध्यायी ध्याता द्वन्द्व प्रतिष्ठितो ध्यातेति चिन्तयेदित्यर्थः।

As a fire without fuel is extinguished of itself,

तथा हृत्तिस्थयाचित्तं स्वयोनावुपशाम्यते ॥

एवं कुर्वन्स्वस्थ मनःप्राणितपदं मनसो विच्छेपपरित्यागान् प्राणितपदं चैषनंमनुसेराति प्राणति यत आत्मन्येव प्रतीति घेयं रूपं धते शनुसन्त्स्ने इत्यर्थः।

So the mind lodged in the heart is extinguished in its own source.

स्वयोनावुपशान्तस्य मनसः सत्य कामतः ।

अत्रोके डाक्षिणार्थे डमे वच्यमाणाः श्लोका भवन्ति । "यथा निरिस्थनो

Of him whose mind is tranquil in its own source and whose desires are true,

इन्द्रियार्थविमूढस्यास्तत्ता: कर्मवशानुगा: ॥

उपशाम्यते"। स्वयोनावी हृत्सदृक्षलक्षणे स्वकारणे, तथा चित्तं तावर्थः। "स्वयोनाव । कर्मवशानुगा:" । इन्द्रियार्थविमूढस्य मनसः कर्मवशानुगा अनृतात्वा मिथ्याप्रतन्तयो यास्ताः सत्यका मनो यथोक्तस्स्थवस्थुन्युपरागात् स्वयोनावुपशान्तस्य पुनर्न प्रभवन्तोत्यध्याहारेगा योजना ।

the false desires caused by the delusion of the senses come not into play.

चित्तमेव हि संसारं तत्त्रयथेन शोधयेत् ।

यस्मादेव तत्स्मात् "चित्तमेव ० प्रवर्त्ते दिति वा चित्तमेव संसारं, तत्संमे विनाः पुरुषस्य संसाराद्गमनादित्यर्थः।

For the mind alone is the cause of transmigration; let him therefore purify it by the means which have been declared.

यच्चित्तत्तन्मयो भवति गुह्यैतत् सनातनं ॥

तत्प्रयथेन । ग्राह्योक्तग्रुभविष्यनिवेग्रनं क्लेशं प्रोध्येब्रितत्तनाशुभवासनं सम्पादयेत् । यतो यच्चित्तो

Whatever a man's thoughts are, that he becomes; this is the eternal secret.

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[ ६ षः प्रपाठकः ] दौपिकासहित।

चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभं । प्रसन्नात्मानि वि शिला सुहनसनध्यासम्नु ते ॥ समासक्तं यथा चित्तं जन्तोरविषयगोचरे । यदेवं ब्रह्मणि स्यात तत को न मुच्येत वासनात ॥ मनो हि द्विविधं प्रोक्तं शुद्धाशुद्धमेव च । शुद्धं कामसमम्पर्कात शुद्धं कामविवर्जितं ॥ लयविक्षेपपरार्धितं मनः कृत्वा सुनिश्वलं । यदा यात्यमनौभावं तदा तत परमं पदं ॥ तावन्मनो निरोद्धव्यं हृदि यावत तिष्ठति । एतज्ज्ञानं च मे श्रेष्ठं प्रेष्टन्ये ग्रन्थविस्तारा: ॥

यस्मिनिवेश्रितचिन्तः पुरुषः स तन्मयस्तत्त्वभावो भवतोत्येतत्कुज्ं प्राप्तबुद्धिगम्यं मनातनमव्यभिचारौर्थः । “चित्तस्य । प्रसन्नात्मनि” । प्रशान्तात्मा प्रशान्तचित्तः, आत्मनि प्रत्यक्ष-खरूपे । सुगममन्वयत । “समासक्तं । वासनात्” । स्पष्टार्थः । “मनो हि ० विवर्जितं” । तस्मात कामस्याज्य इत्यर्थः । “लय-विच्छेपपरहितं” । खयः निद्रा, विच्छेपो बहिर्विषय-वित्चेपपरहितं । परमं पदं” खयो नित्यादिः । श्रमनौभावः आत्मनो मनउपाधिप्रविलाप्यतवि-श्रेषपरित्यागः, तं यदा याति तदा तदेव निरुपाधि स्वरूपं परमं पदं याति । न पुनरप्राप्तप्राप्तिरक्षेत्यर्थः । “तावन्मनो । ग्रन्थविस्तारा: ॥

गतदूषर्मिति व्याख्यानुसारेऽपि पाठः ।

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समाधिनिद्रेऽतमलस्य चेतसो निवेष्टितस्यात्मनि यत् सुखं भवेत् ।

The happiness that arises when the mind, freed from impurities, is absorbed in deep meditation (samādhi) or when it is asleep, and is completely fixed on the Self.

न शक्यते वर्णयितुं गिरा तदा स्वयं तदन्तः करणेन गृध्यते ॥

That cannot be described in words; it is grasped by the inner organ (i.e., the mind) itself at that time.

ग्रामामापोडग्रिरम्भौ वा व्योम्नि व्योम न लक्ष्ययेत् ।

Just as a village or a fire or water or ether is not perceived in the ether,

यवमान्तर्गतं यस्य मनः स परिमुच्यते ॥

so he whose mind is absorbed in it (i.e., the Self) is liberated.

मन एव मनुष्याणां कारणं बन्धमोक्षयोः ।

The mind alone is the cause of bondage and liberation for men;

बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम् ॥ इति ।

it is said that when attached to objects, it leads to bondage, and when free from objects, it leads to liberation.

"प्रथविस्तरः" । हृदि हृदयस्याचिप्तं । गतः प्राप्तः चथो विनाप्नो येन तत् तथा । उत्तरार्द्धे स्पष्टार्थे । "समाधि • करपेन गृध्यते" । आत्मनि निवेशितस्य सत इत्यर्थः ।

"The expansion of the earth." It is absorbed in the heart, i.e., the intellect. 'Gatah' means 'attained' by which it is known. The latter part is clear in meaning. "It is grasped by the hand of samādhi." It means that it is fixed in the Self, in truth.

अनतः करपेनान्तः करणावस्थामाचिप्ठा गृध्यते स्वानुभवमाचसिद्धं तत्त्वान्वयै वक्तुं प्रकृत्यमित्यर्थः । "श्रपामपो • परिमुच्यते"

It is grasped by the inner organ, i.e., the intellect, in the state of being within, and it is realized through one's own experience. The meaning is that it is difficult to express in words. "He is liberated" -

यथेत्यध्याहारः, श्रपामिति षष्ठी श्रप्रमौलेन विपरिणपेधा, 'प्रथमा दितीयावलेन । तथा चापु यथा निचिप्रा श्रपः पृथड् न लच्यतेत् कश्चिदग्रौ वाग्रिं व्योम्नि वा प्रविप्टं घटाकाशादि, एवं यत् मनोडन्तर्गतं आत्मैकतां गतं स परिमुच्यते सर्वसंसार-

The word 'yathā' is to be supplied. The sixth case is used in the sense of the genitive, and it is a modification of the original word. Just as water is not seen separately from the earth, or fire is not seen separately in the ether, or the space inside a jar is not seen separately, so also when the mind is absorbed in the Self and becomes one with it, it is liberated from the entire cycle of existence.

बन्धनादित्यर्थः । किं वड्ना मनसक्तः संसारस्तादिख्यनाच्च मोच्च द्रति निश्चिय्य तन्निरोधे चनः कार्य इत्यभिप्रेत्योप-

The meaning is that it is freed from the bondage of the cycle of existence. What is the use of discussing this further? The mind is the cause of both bondage and liberation. Therefore, it is intended to restrain the mind.

संहरति "मन एव • स्मृतमिति" । स्पष्टार्थः । मनोनिरोध-

The text 'the mind alone is remembered' etc. is summarizing this. The meaning is clear. The restraint of the mind-

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ऋतोऽनभिहित्यनम्रिचिदज्ञानभिध्यायिनां ब्रह्मणा: पदव्योमानुस्मरतां विरहृदं तस्मादग्रियेष्ठव्यश्वेतरस्य स्तोात-व्योऽभिध्यातव्य: ॥ ३४ ॥

धस्य चोपायं यतिरेकोत्रिपूर्वकं विदधतो प्रकृतमुपसंहरति "ऋतोऽनभिहोचि० - अभिध्यातव्य:" इति । ऋतो यज्ञादनम्रिहोचिषां यथोक्तविधाग्रिहोचहौतानां, प्रणाम्रिचितां पञ्चेष्टकदत्यादिक्रप्रकाराभ्रिचयनमकुर्वंतां, प्रज्ञानां चित्तवृत्ततन् संमारमोचहेतुमजानतां, अनभिध्यातिनां पूर्वोक्तसविधमडलक्ष्यात्माभिध्यानरहितानां पुंसां ब्रह्माण: पदमात्मतचं तदेव योम वो्मवचिराकारलात्, तस्यानुस्मरणंमनुसन्धानं विरहृदं विशेषेण हृदुं, चिन्ताप्रुद्विचध्याभावात् ब्रज्ञानुसन्धानमशक्यामित्यर्थ: । तस्मादित्यादि व्याख्यातम् ॥ ३४ ॥

For those who have not performed the rites, who have not offered oblations, whose knowledge is not clear, and who do not meditate, and who recollect the path of Brahmā, there is separation; therefore for all others the praise is to be meditated upon. || 34 ||

नमोडप्रये पृथिवौचिते लोकस्मृते लोकमसै यजमानाय धेधि नमो वायवेऽन्तरिक्षक्षिते लोकस्मृते

इदानीं पूर्वोक्ताम्रिहोचमग्रिचयनव्रुतितिष्ठतो ध्याधिन: स्तोातव्य दत्युक्तमपेक्ष्यां तान् मन्त्रान् पठति "नमोडप्रये । सर्वमसै यजमानाय धेधि" । एतेनुपस्थाने मन्त्रा गाहंपत्यादिक्रमेणै च यथो चोक्ततर्थस्तु सर्वाम्रिसाधारण्योक्ते सकृत् प्रयोज्य: । पृथिवौचिते पृथिवौ-लोकनिवासाय, लोकस्मृते पृथिवोलोकस्य स्मृचौ यजमानायै

Salutation to the fire, to him who is in the earth, to him who is remembered by the people, give all to the sacrificer. Salutation to Vāyu, to him who pervades the atmosphere, to him who is remembered by the people,

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१३२

मैत्र्युपनिषत् । [ ६ ष्ठः प्रपाठकः ]

Maitryupanishad. [6th Chapter]

लोकमस्मै यजमानाथ धेहि नम आदित्याय दिव-दिव्हते लोकसूते लोकमस्मै यजमानाप धेहि नमो ब्रह्मणे सर्वैक्विते सर्वस्स्ते सर्वमस्मै यजमानाय धेहि । हिरण्येन पाणिना सत्यस्यामिभिहितं मुखम् । तत् त्वं पूषन्पातु रास्य सत्यधर्माय विष्णावे ॥

lokamasmai yajamānātha dhehi nama ādityāya diva-divhate lokasūte lokamasmai yajamānāpa dhehi namo brahmaṇe sarvaikvite sarvasste sarvamasmai yajamānāya dhehi | hiraṇyena pāṇinā satyasyāmibihitaṃ mukham | tat tvaṃ pūṣanpātu rāsya satyadharmāya viṣṇāve ‖

योगस्ता आदित्ये पुरुषः सोऽसाव आहं । एष ह वै

yogastā āditye puraṣaḥ so'sāv āhaṃ | eṣa ha vai

चिन्त्यथेऽग्रये गार्हपत्यात्मने नमः प्रजापतिभावोद्भवु, प्रससे यजमानाय महां लोकं पृथिवीलोकं धेहि मदयं धारयाहमुत्तरकाले ऽदातमा सविनं लोकं प्राप्यामोत्यर्थः । एवमेवोत्तरे मन्त्रा योज्या: । आदित्योपस्थानमन्त्रान् पठति “हिरण्येन पाणिना” इति । हिरण्येन ज्योतिर्मयेन पाणेष्ट मण्डलहृपेऽमचेष्ट सत्यस्य सत्यात्मनो ब्रह्मणो मुखं प्राप्तिदारमभिहितमपि हितमाश्चादितं वर्तते, हे पूषन् श्रौदर्य तं तदपातुं तद्वारसुग्घाटय, किंमध्यें सत्यधर्माण, किं लचणाय विष्णावे व्याप्तिमग्रोभाय । व्याख्यास्यमानसत्यधर्मविष्णुस्वरूपप्राप्त्यर्थ इत्यर्थः ।

cintyathes'agraye gārhapatyātmane namaḥ prajāpatibhāvodbhavu, prasaṣe yajamānāya mahāṃ lokaṃ pṛthivīlokaṃ dhehi madaṃ dhārayāhamuttarakāle 'dātmā savinaṃ lokaṃ prāpyāmotyarthaḥ | evamevottare mantrā yojyāḥ | ādityopasthānamantān pṛthati “hiraṇyena pāṇinā” iti | hiraṇyena jyotirmayena pāneṣṭa maṇḍalahr̥pe'maceṣṭa satyasya satyātmno brahmaṇo mukhaṃ prāptidāramabhitamapi hitamāścāditaṃ vartate, he pūṣan śraudarya taṃ tadpātuṃ tadvārasugghāṭaya, kiṃmadhyēṃ satyadharmāṇa, kiṃ lachaṇāya viṣṇāve vyāptimagrobhāya | vyākhyāsyamānasatyadharmaviṣṇusvarūpaprāptyartha ityarthaḥ |

योगस्तौ परोच आदित्ये मडलोपलक्षिते देवता-त्मनि पुरुषः पूर्णाडन्तर्यामौ योगस्तौ स एवं आहं, नाचं तस्मादन्य इत्यर्थः । यदेत्यं योजना, य आदित्ये पुरुष आत्मनि पुरुषोऽसाव आदित्ये पुरुषः सोऽहमात्मनि पुरुष:, व्रतोत्न:करणोपलक्षितस्यादित्यदेवतोपलक्षितस्य चाव-

yogastau parocha āditye maḍalopalacite devatā-tmani puraṣaḥ pūrṇāḍntaryāmau yogastau sa evaṃ āhaṃ, nācaṃ tasmādanya ityarthaḥ | yadetyaṃ yojanā, ya āditye puraṣa ātmāni puraṣo'sāvāditye puraṣaḥ so'hamātmāni puraṣa:, vr̥totna:karaṇopalacitasyaādityadevatopalacitasya cāva-

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[ ६ ष्ठः प्रपाठकः ]

दौपिकासहिता ।

सत्यधर्मौ यदादित्यस्यादित्यत्वं तच्चुक्रं पुरुषमलिङ्गं नभसोडन्तर्गतस्य तेजसोडश्रमाच्चेतचुदादित्यस्य मध्य इवेत्यक्षरयमौ चैतद्र च्छैतद्मृत मेत्तत् सत्यधर्मौ नभसोडन्तर्गतस्य तेजसोडश्रमाच्चेतचुदादित्यस्य

योनिं भेदोऽस्तौत्यर्थः । दृतिग्रन्थ उपस्थानमन्त्रसमाश्रयर्थः । सत्यधर्मेपदश्रार्थमाच 'पष ह वै । उदाहरन्ति' इति । एष ह वै प्रसिद्धः, सत्यधर्मः, कः श्रादित्यस्यादित्यत्वमिति यत् एष हि ति योजनां, श्रादित्य यातत्यादित्यः, तथा च श्रुतित्तरे निर्वचनं 'यदिदं सर्वमाददाना यन्ति तस्मादादित्या:' (छह्दृ० उ० ४) इति ।

तथा च भौमानां रसानामुत्त-रसान् या समन्ताद्वच परिभमनं यदादित्यग्रब्बेन निश्चते एतदेव सत्यधर्मैलसेष श्रादित्य एव सत्यधर्म इत्यर्थः । तदादित्यात्प्रलयं भूत्वा श्रदृदं भाखरमिति वा।

पुरुषं पुरुषाकारं 'य एषोडन्तरादित्ये हिरण्यमयः पुरुषः' (कान्दो० उ० १) इति श्रुते। श्राभिर्ं खतोलिङ्गैर्वर्जितं स्त्रीपुंनपुंसकादिभेद-रहितं 'नैव स्त्री न पुमानेष न चैवायं नपुंसकः । यद्यच्करौर-मादत्ते तेन तेन स युज्यते' (श्वे० उ० ५) इति श्रुते।

ददानैं विष्णुत्वमख्योपाद्यति, नभस इत्यादिना । नभसोडन्तर्गतस्य इत्यादित्यस्य मध्य इवेत्यक्षरयमौ चैतद्र च्छैतद्मृत मेत्तत् ।

दिव्यड्कलव्यापिनस्तेजसः प्रकाशग्रस्याङ्ग्रमाचं लेभमाच्चेत-दादित्यस्य मध्य इवेत्यादित्यमध्यस्थमिव । न तु तत् तच्चैव ।

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मध्ये ऋषभतं यस्म हि सोमः प्राणा वा ऋषभत्-

वर्त्ते किंतु सर्वव्यापित्वार्थः, द्रति एवमकारेणै ऋचिषि सर्वे-

In the midst of which is the great Soma, or the vital breath is the greatest,

दुरा ऋतद्व ऋतद्यतमतदडर्गे ऽतदृ नभसी

प्राणिषु चोदयेँ ऋग्भौ च प्रसिद्धौडखेव तेजसोऽग्रमा्चमित्यर्थः।

The R̥k and other Vedas are its doors, the sky is its support,

अन्तर्गतेस्य तेजसोऽग्रमा्चमेतदादित्यस्य मध्ये यजु-

किं तत्तेजः, एतदृक्चा परिपूणां, ऋत एवतद्यतमतनागमापाचि

and in the midst of that sun is the Yajur-

नित्यमिति यावत्। एतदेव भर्गः सर्वकारणालादिरूपं पूर्वं

व्याख्यातम्। तेजस्तेजस्विनामहमिति भगवदवचनात् सर्वेच्च्याॅपि

तेजोरूपं ब्रह्मात्मतं विष्णुरित्युक्तं भवति । ददानौमुक्तमेव

खरूपमनूद्य तथ्य सर्वात्मलमाविष्कुर्वतेो श्रेयवि्रोषमर्यादुपाद-

गति, एतत् सत्यधर्म दत्यादिना । किं तत्सत्यधर्मंपदाभिधेयं

तदाच्च, यदादित्यस्य मध्ये ऋषभतमिति । किं तद्यतत् तदाच,

यस्येति। सोमशब्द्मा;, प्राणा: प्राणिनां जीवनाख्या: प्राणाादि-

द्रत्ययः; वाग्ब्द्यात् प्राणादिस्थित्यर्यंमतन्नं गृह्यते, एते सर्वे'Dप्यतत्-

रूपा: पद्मार्था यस्याद्दुरा: कार्योऽपि ऋषभताद्दुरकारणालाद-

म्रतगित्यर्थः । ऋषभयजुरा द्रति यकारः प्रमादपतितः । एत-

द्वैद्याद्युक्कार्धम् । ऋषभतात्मलमुपपाद्यास्य पुनरपि यजुरात्म-

लमाचैतत् सत्यधर्मं द्रति । यदादित्यस्य मध्ये यजुद्दोंप्यति

दौष्यते, किं तद्यजुरिति तदाचोोमाप द्रति । ओंकारोऽनुज्ञाप-

नात, प्राणायानादाप:, प्रकाशनाज्ज्योतिः, रष: सर्वकर्मेपरि-

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[ई षटः प्रपाठकः] दैपीकासहिता।

दौष्यत्योमापो ज्योतोऽौरसोऽमृतं ब्रह्म भूर्भुवः स्वरोम् । षट्पादं गुछिं हंसं चिसृचमग्रुमच्ययं । विदघमेऽनयं तेजसेनं सर्वे पश्यन् पश्यति ॥

पाकनिर्ऋन्नलादादित्यस्य रसत्वं सर्वेकर्मफलाश्रय द्रत्यर्थे; ब्रह्मतं देवानां मोदनहेतुत्वात्, ब्रह्मा भूर्भुवःस्वरोमिति वैश्वोक्यमो- द्वारार्थभूतमोङ्कारस्य सर्वनेतदेवेत्यर्थः । पतत् सर्वं खान्दोग्ये ‘ग्रसौ वा आदित्यो देवमध्य’ इत्यच मध्यविद्यायां स्पष्टमात् । स्पष्टौ लोकौ; षट्पादमिति । षडौ दिग्भः पादाः चस्य मोडष्पादस्सं । मतिता ज्ञानरिच्छः पादैरिव दिग्भः प्रतितिष्ठतौ विभाव्यते । यद्वा ‘ग्रारोगो भाजः पटरः पतञः स्वर्षेरो ज्योतिषौमा विभासः कश्यपोऽङ्कषः स महानेषं न जक्षाति’ दूति तैचतरौयारष्ककोक्ता ग्रारोगादयोऽष्टौ पादा ज्येधा: । ऋतति शुद्धमलेपकमित्येतत् । हंसं छन्ति गच्छतौति हंसः, परिभ्रमन्तमिति यावत् । ग्रथ वा हंस दूति । सूर्यनाम ‘हंसः पतङ्गः’ दूति, ‘भसौ वा आदित्यो हंसः पतङ्गः’ दूति श्राह्यादर्गेनात् । चिसृचं चौषि सूचापि सूचकानि बाणानानि वा ‘यस्य म चिसृचस्तं, च्चगजुःशामभिर्हि प्रतिपाद्यते सविता चव्यात्मकमप्डखानिदूश्व । तथा च श्ऋुतिः ‘सैषा च्छन्देव विद्या तपति’ दति । ग्रषुं सूक्तमिद्ऋश्यागोचरं । प्राप्ययं प्राप्र्यतं ।

दिधमेऽनयं दाभ्यां पुखपापाभ्यामनस्मानवभासमानं ! पुखपाप- रहितमित्यर्थः । धमेऽनमिति कान्दसः । तेजसेनं तेज-

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नभसोडन्तर्गतस्य तेजसेTड्ग्रमा चमेतदा दिवस्य मध्ये उदुत्वा मयूखे भवत एतत् सवितृ सत्यधर्म एत-

Of the light that is within the sky, having risen in the midst of the day, in its rays, that is Savitṛ, whose law is true.

द्युरु रतत् तप एतदामिरतरदायु रतत् प्राण एतदाप रतचन्द्रमा रतच्छुक्रमेतद मृते मेतद् ह्याविषयमेतद् ज्ञानु-

That is the fire, that is the water, that is the air, that is the moon, that is the pure, that is the immortal, that is the subject (of all the senses), that is the knowledge.

सेधं द्वैष्मतितेजस्किन मित्यर्थः । एवंविधमौ श्वरं सवितारं पश्यन् सर्वपश्यति तदात्मभावना कुर्वन् सर्वज्ञो भवतोत्यर्थः ।

The word 'sedham' means 'free from hatred and passion'. He who meditates on the Lord Savitṛ of such a nature becomes omniscient.

किं बड्‌ड नाड्यसे व मर्शान्तको नातः परमसूति तं मद्धौ कतं पुनरपि देहं नभसोऽन्तर्गतस्थोति । किं तद्धदादित्यस्य मध्ये

What is the use of the numerous Nāḍīs? He who is the destroyer of the body, there is no escape from Him. He is within the body, and is in the midst of the sun.

उदितोऽप्सु मयूखे शृङ्गू भवत : प्रभवत : समथो भवत :, जगत् प्रकाश चितु मित्यर्थ : दिवचनं प्राथान्या मिप्रायं । उदुला मयूखे

He is the horned one, the lord, the creator, the destroyer, and the illuminator of the world. The word 'diva' is used in the sense of brightness.

रति पाटे उत् उल्वा उदकस्य मयूखे उत्प्रभवत रत्यन च्य : । उद्याच चल मा हृडे सवितरि तत : प्रथमं निर्गते मयूखे

He is the one who shines in the midst of the rays of the sun, the water, and the moon. He is the first to emerge from the heart in the form of rays.

मड्‌डल मर्तिक्रम्य ब्रह्याऽड मड्‌डल मखि जमव भासयतो उच्‍चै : प्रमपंत रत्यर्थ : । चदे तन मयू खदय प्राधान्‍येनो क्रसे तत् सवितृ यविहरुप

Having pierced through the solar disk and the Brahmā disk, he shines high. The word 'cande' means 'having the sun as his form'.

सच धर्म : मयू खपाली चिते सविहरुप सत्यधर्म इत यर्थ : । एत च यजु रित याद्‌स्य मडि मोन्या स : स्पष्टार्थ : । एतद् ब्रह्म-

The word 'sacadharmāḥ' means 'having the rays as his form and whose law is true'. This is clear from the Yajurveda.

विषय मिति ब्रह्मा विषयो यक्‍सिन तत् तथा ब्रह्म प्राप्‍सि दार-मिल्‍यर्थ : । एत ज्ञानु रपैव रत्येकं पदं तेजोरागिरित्‍यर्थ : ।

The word 'brahmavidyā' means 'the knowledge of Brahman'. The word 'padam' means 'the state of being free from passion'.

यद्‌या भातु : प्रकाश सभावोड डपैवोड डपैव उदक वच्‍ति प्राप यति वस्‍ति दारेएण रत्यर्थ : । तस्मिन्न रपैव एव यजमाना : कर्मि-

When the sun rises, it illuminates the world, and the sacrificers perform their duties.

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रघेवस्तस्मिन्नेव यजमानः सैन्यव इव वृलीयन्त एघा वै ब्रह्मैकतां हि सर्वे कामाः समाहितास्तत्यचोदाहरन्ति । श्रंधधारय इवाश्वानैरितः संस्फुरत्यसावन्तर्गेः सुराणां । यो हैवंवित् स सवित् स द्वैतवित्

अस्तादविरोधेनोपास्सु, मैत्रव तव सैन्यर्वाखलय रवोदके निचिप्रः, लौयन्ने विशोयान्ते तदतात्मानं गच्छन्तौत्यर्थः । यदेवमस्मिन् यजमानानां विशोयानमेषा वै एषैव ब्रह्मैकता कार्यब्रह्मसायुज्यप्राप्तिरेवोपासनाफलं न परब्रह्मसायुज्यमित्यभिप्रायः । तच्च हेतुरच हि यस्मात् सर्वे कामाः काम्यमाना विषयाः समाहिताः क्षिता: मन्तोत्यर्थः । कार्यब्रह्माखोकै हि सङ्कल्प्यादेवाश्च-विद्याः पिचादिलक्षणाः कामाः श्रूयन्ते 'स यदि पितृलोककामो भवति सङ्कल्पादेवाशु पितरः मसृज्जिद्रन्ति तेन पितृलोकेन सम्पन्नो मचोयते' (छान्दो. ब्रा. ५) इत्यादौ । दतिशब्दो

The sacrificer in him alone, like a commander, is very much delighted. For all desires are collected together in Brahman. Hence they quote the following: 'Like a charioteer urging on his horses, he flashes forth, beyond the gods.' He who knows this is the creator, he is the knower of duality.

महिमोपवर्षनसमाप्तृथः । श्राच्चोऽनफले उदाहरणान्ति च्छष्य दत्यर्थः ।

"श्रंधधारय । द्वौष्यवत्मन्:" इति । यसौ मवितारसौर्थं प्रविश्टो मुक्तो यजमानः सुराणां सर्वेषां देवानामन्तर्गेऽन्तर्गतः संस्कुरति सर्वदेवात्मा भवति, क इवेत्युचते, श्रापुवानेरितो धन्यवायुना प्रेरितोऽश्वधारय द्वाश्वून् धारयतीत्यंशुधारः;

श्रंधधार एवांशुधारयः प्रदीपः । धर्ता च विधर्ता च विधारय दतिवत् प्रयोगः । यो हैवंवित् स सवित्, विदा ज्ञानन सह वर्धत इति मत्वा इति मविच्छादवर्थः ।

स हैवंवित् हैवं परम-

He is the upholder and the supporter, like a lamp. He who knows this is the creator, he grows with knowledge.

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सैकधामेतः स्यात् तदात्मकस्व । ये बिन्दव इवाभ्युन्नत्यजसं विद्युदिवाभ्राचिषः परमे व्योमन् । ते डर्चिषो वै यशस आग्रायणवशाज्जाटाभिरूपा इव कृष्ण-

One should be intent on that which is the sole abode (of all). Those rays which, like drops (of rain), are raised aloft, and like flashes of lightning in the clouds, (shine) in the highest ether—those flames, indeed, which are like the forms of the Agrayana and Vashatkara sacrifices, and which are black,

वर्त्मन् ॥ ३४ ॥

are the path (to Brahman). 34.

ब्रह्मभेदं वेत्ति ब्रह्मविद् । यथा जोवानां भेदतत्त्वं वेत्ति दैतविद् । स विद्वानेकधाम एकं मुख्यं धाम इतः प्राप्तः स्यात् भवत् । यस्य धाम प्राप्तवान् तदात्मकेषु तत्त्वेष्वरूपेषु भवत् ब्रह्मैव क्रियेषा स भवतोत्यर्थः । दैतविच्चं प्रपश्यति, ये बिन्दव इव वायूदूताः परमात्मनः सकाशप्रादवियाकार्यैरूदूताः पुनः पुनर्जागरितादावभू-

A knower of Brahman knows the divisions of Brahman. As one who knows the creatures knows the essential differences between them, so he, the knower, having reached the one abode, the chief abode (of all), becomes that. Having reached whose abode he becomes identical with those essences which are formless, that is to say, he becomes Brahman—this is the purport. A knower of creatures sees the diversity (of Brahman), (he sees) those drops (of rain) which, like messengers of the wind, are sent forth from the supreme Soul, and again and again, in (his) waking state, etc.,

चरन्ति प्रथग्लिङ्गस्थितान्ति, तेऽर्चिषो वै इत्युत्तरेषान्वयः । पृथग्भावाभासमाचांश इत्यादि । पृथक्परिच्छेदप्रतिभासे दृष्टान्तमाच, विद्युदिवाभ्रार्चिषः परमे व्योम्न इति । परमे व्योम्नि महाकाशे यथाऽभ्रार्चिषोऽन्नर्ज्जतस्थ-

move about and remain in different bodily forms—the word ‘flames,’ etc., is connected with what follows. ‘Like different parts of a whole,’ etc. ‘In the different separate manifestations,’ he gives an illustration, ‘like flashes of lightning in the clouds in the highest ether.’ As flashes of lightning in the great sky, being produced in the clouds,

खड्गधरर्चिषो विद्युद् विद्युदाकारावभासः; तथा ते जोवानो यग्रसः परमात्मनः, ‘तस्य नाम महद्यग्रः’ इति श्रुतेरपशः परमात्मा, तस्य यदर्चिषैतत्न्यप्रकाशप्रस्थस्थ वै श्राश्रयवशाज्जैतन्या-

shine like the blade of a sword; so those creatures are the flames of the Supreme Soul—‘that name of his is the great fire,’ according to the Sruti. The Supreme Soul is the enjoyer, and these creatures are his flames, shining in different ways, like the Vashatkara and other sacrifices,

भासखेचितलात् तत्प्रतिबिम्बाधारलावा प्रवियाकार्यंदेशदय-रूपा । विविक्ता जोवा इति व्यपदिशन्ति इति योज्यं । यथा ऋष्षावर्त्मन्नोऽपेरेभिरूपा भ्रान्ता । तद्वा श्वभ्रः। प्रकामविच्छा-

and they are like reflections of it, being the abodes of its manifestations, such as the Vashatkara, etc. They are called creatures, being separate (from the Supreme). As the paths of the sages are different from others, so (the creatures are different from the Supreme).

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द्वे वाव खल्वेते ब्रह्मज्योतिषो रूपके प्राण्तमेकं समुद्धचैकमथ यच्छान्तं तस्याधारं खमथ यत् समुद्ध-मिदं तस्योनिं तस्मिन्नौपविज्जानामिषुपुरोऽऽस्र्यलोपाकादिभिर्यिष्ठव्यमनत्तरवेद्यामास्न्यवसृष्टैर नपानैश्वा -

लादनेकामिलमाप्यन्ते स्कुब्जादिविपदे श्रमेदश तथेत्यर्थ: ॥ ॥ ३५ ॥

जौवदैततत्त्वमेवाविष्कृत्य जीवेश्वरदैतमाविष्करोति “द्वे वाव ऋचोदाहरन्ति” इति । ब्रह्मज्योतिषो ब्रह्मात्मकस्य वाव । ऋचोदाहरन्न्” इति । ब्रह्मज्योतिषो ब्रह्मात्मकस्य वाव । श्रचित्कोभ्रस्य द्वे वाव खलु रूपके चापेके, एकं प्रान्तं समुद्धं चेकं । ते एवाश्रमेदनिर्देशेन विभजते । प्रथ तयोर्मध्ये यच्छान्तं तस्य खमाकाशं श्राधारमाश्रय:, किलयं कालद्रम, खं व्याप्य व्यव-स्थितोडखिलप्रकाश्रः । प्रान्तं रूपकमेश्वरस्याभोकृ: खरूपज्ञापक-मित्यर्थ: । प्रथ यत् समुद्ध तखेदमचमाधार इत्यनुवदन्ते, श्रन्ने भोकृलेन व्यवस्थितं ब्रह्माज्योतिषस्य जीवलक्षणापकं, भोक्ता जीव इत्यर्थ: । तथा च मन्त्र: ‘द्रा सुपर्णा सयुजा सखाया

समाने वृक्षे पीवरिषेते । तयोरन्य: पिप्पलं स्वादवत्त्यनश्नन्नन्यो श्रभिचाकशीति’ (छान्दोग्य० मं० १ । सू० १६४) इति । विभाग-निर्देशप्रयोजनमाचह, तस्मादिति । यस्मादेवं ब्रह्मैव जीवेश्वररूपेष विभक्तं वर्तते तस्मान्मन्त्रौषधाज्यादिभिरन्तर्लोपपधैरौषधादिभिर्विभि-रन्तरवे द्यां चिताविधितायां ऋद्धियुक्तायामपि स्पिडलादि-

यज्ञ प्रान्तमिति लिखितपूर्वमक्तिः ।

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सम्माहवनौयमिति मत्वा तेजसः समृद्धये पुष्ट्यलोक-

विजित्यर्थायामृतत्वाय चाचोदाहरन्ति। चाम्रिहोत्रं जुहुयात् स्वर्गेकामो यमराज्यमपिष्टोमेनाभिजयति*

रूपायां यष्टव्यमौश्वरात्कनकन्न्न्नायजनं कर्तव्यमित्यर्थः। च्रोषधं चसधानादि, ग्रामिषं पशुज्ञावदानं, पुरोडाशो मन्त्रसंस्कृतः

पितृपाकविप्रेषः। स्थालौपाकः स्वार्थस्वरः। आदिग्रब्दात् पयःसोमादि गृह्यते। तथा जीवहुपत्रन्न्न्न्नायजनमपि कार्य-

मित्यभिप्रेत्याह, श्राद्धावविष्ठेरिति। प्रवभिष्टेरनपानैषु महाय-

ज्ञाध्वग्रिष्टेर्हि भोजनवेन पश्वादिहितैरिरिति वाड्वपानैराक्षि श्रास्ये यष्टव्यमिति पूर्वेऽन्वयः। यदि म्न्न्न्न्न्नाखेडनपानाभ्यां जौव-

कपन्न्न्न्न्न्नायजनं क्रियते तदाश्यमाहवनौयं मला श्रास्यात्मके

उसिन्न्न्न्न्न्न्नाहवनौयेऽमौ प्रत्यग्रूपाय वैश्वानरात्मने हविरिदं हृथते मच्येति चिन्तनं सुञ्जौतेत्यर्थः। किंर्थमेवं कार्यमिति तचाद, तेजः इति। तेजो ज्ञानवन्न्नादिनिमित्तं प्रागल्भ्यं, तहद्र्यर्थ-

माराधनौये यजनं, पुष्ट्यलोकस्य स्वर्गादिविजितिविजयस्तद-

घोय तययोजनाय श्रौतस्मार्तयजनं कार्यमित्यर्थः। एतदेव श्रौतादिकर्म सकामस्य पुष्ट्यलोकज्येहितरपि निष्कामस्य मोच-

हेतुर्भवति, नतो मुमुक्षुभिरपि यष्टव्यमित्यभिप्रेत्याह, अमृतत्वलाय चेति। खलु: प्रमाणात। पुष्ट्यलोकमाधानं कर्मेत्यवगतमित्यत

ग्राद, श्रज्ञोदाहरन्नौति। विधिवाक्यानी श्रूयन्न्न दत्यर्थः।

सामिधेनीति मूलं लिखितं।

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मेऽमरार्ज्यमुख्येन द्वयेराज्यं षोडशिना स्वाराज्यमतिराचेष्ट प्राजापत्यमासहससंवत्सरान्तकृतुनेति ।

वच्योधारसंघयोगाच्चथा द्वौपस्य संस्थाति: ।

षडङ्गोपयोगादिमौ स्थितावात्मयुचौ तथा ॥ ६५॥

तान्येव वाक्यानि पठति “षट्त्रिंशोच्चं । ऋतुनेऽति ” इति ।

षट्त्रिंशोच्चादिवाक्यः: कर्मनामध्ये्यानि ।

षट्त्रिंशोच्चघटयाऽपि सर्वेऽविर्यज्ञानासुपलचणं ।

षट्त्रिंशोमः: सर्वसोमथागानां प्रथमो यज्ञः ।

“ऋषे । तैरेव प्रथमो यज्ञो यज्ञानां यद्ग्रहिग्रहोमः” इति श्रुते: ।

यमराजं यमाधिष्ठितः स्वर्गविशेषः ।

एवमेव सोमराज्यमिल्यादि योज्यं ।

स्वाराज्यमिन्द्राधिष्ठितो लोकविशेषः ।

एतचायमिष्टोमवाग्रपेयाम्रोयोमाषां षट्त्रिंशतिसवादीनामेकाहानासुपलचणां ।

प्राजापत्यं प्रजापतिनाधिष्ठितं स्थानं, तत् द्वादशरात्रप्रभृतिसहस्रसंवत्सरसंजान्तो य: ऋतुसमुदाय: वचात्नाकस्तेन जयतोत्यर्थ: ।

एतेनाहीनाऽषण्णा वेदितव्या: । “वच्योधार । आत्मयुचौ तथा ” इति ।

पूर्वार्धे: स्पष्टार्थे: ।

षडङ्गारे भवमन्त्रयमनन्तरौयं ब्रह्माऽऽडानर्वन्ति वाचिष्ठग्रौरं प्राज्ञं ब्रह्माऽऽड्यै भवन्नरौयाप्टे, तथोभययोगात् श्लोकारादिमौ आत्मा च युष्चि-

षात्मयुचौ पुरुषादिल्यौ तथा स्थितौ ।

वच्योधारख्यदेष्टमात्रिपर्यन्तं द्वौपस्थितिवत् पिण्डब्रह्माऽऽडगतवासनाचयपर्थन्तं पुरुषादित्यरूपेषा ब्रह्माऽऽड्योतिषो भेदेनावस्थानं भवतोत्यर्थः ॥ ३ ६॥

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तस्मादोमित्येवैननैतदुपासौतापरिमितं तेजस्तत्

Therefore, one should meditate on 'Om' as the unlimited splendor

चैधाधिष्ठितममा श्रादित्ये प्राप्येऽयिषा नाड्यनबहुर्मि-

pervading the sun, which is the seat of the vital energy, and reaching the numerous channels

त्येषामादित्यं गमयत्यतो यो रसोदस्सवत् स

of the vital energy, it leads one to the sun. From there, the essence that is the Soma (nectar) flows

उज्जौथं वर्षति तेनैने प्राणाः प्राणेभ्यः प्रजा इत्यचेदा-

and rains down. By that, the vital energies and creatures are nourished. Thus, it is said

हरन्ति यडाविरमौ हृयते तदादित्यं गमर्यति तत्

that the sun drinks up (the waters) and rains them down. The vital energy reaches the sun, and

ददानों यथोक्तानि कर्माणि प्रय्योपपचर्हितान्यतुल्टेयानि

one who gives, performs the prescribed actions, which are beneficial and unequaled

कर्मेषाधुण्यायैति विधानपूर्वकं तद्रुग्नुष्टितकर्मंसाहाल्य प्रपचस्यथनि

and follows the prescribed rituals, attains the world of the righteous. By performing actions according to the scriptures

"तस्मादोम् । प्रजा:" इति । यस्यादुक्तानि कर्माण्यभौष्ठ-

it is said, 'Om is the creator.' For one who has not performed the prescribed actions

फश्रदानित तस्मात् तेषां चौर्यवन्तरलाथोमित्यनेन मन्त्रेण श्रादा-

and has not given, 'Om' is the means to attain the world of the righteous. By this mantra, one should meditate

वचारितेनेतत् कर्मंजातमुपासौत तात्पर्येणानुतिष्ठेदित्यर्थः ।

on the actions that are to be performed, with the understanding of its meaning

तथाचाह भगवान्,

Thus, the Lord says

'तस्मादोमित्युडाह्य यज्ञदानतपःक्रिया: ।

'Therefore, one should utter 'Om' in sacrifices, charity, and austerity

प्रवर्तन्ते विधानोक्ताः सततं ब्राझावादिनां' ॥ इति ।

as prescribed in the scriptures, constantly, as the knowers of the Vedas say'

यतोऽपरिमितं तेजोऽस्येऽत गृपेषः । स्रप्योऽडाररपु तेजः प्रभावो

The splendor of 'Om' is unlimited, and it is the supreme. The splendor that is 'Om' is the cause

जनवधौतथ्यः । ब्रह्माहुपलात् तस्थेनि भावः । तत् तेजस्वेधाडभि-

of the creation and destruction. It is the essence of Brahman, and it is the means to attain Brahman

दितं श्रभितो हितं निहितं काथितमिति वा । श्रथौ होमाद्या-

It is said that 'Om' is the essence, the beneficial, and the hidden. It is the means to attain the supreme

-धारतया कर्मनिवर्तके, श्रादित्ये देवतात्मनि, प्राप्ते च कर्मफल-

by performing actions, one attains the world of the gods, and ultimately, the fruit of actions

भोक्तारि यजमाने चेति चेधा विद्हितमित्यर्थः । एतत्कथनोप-

is attained by the sacrificer. This is the prescribed meaning

योगमाहुङड्रेपेति । श्रथैवं मति एषा श्राख्यासिद्धा नाडौ द्वारहपार

This is the yoga that is described. Thus, the understanding of 'Om' is the means to attain the supreme

प्राप्यं वसल्यतौत्यन्रवड्‌; प्रथममार्गे द्वितीयां, द्वितीयैविविधैषा

through the path of 'Om', one attains the supreme. This is the first path, and there is a second path, which is diverse

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हृयेऽ रश्मिभिरर्षीति तेनान्नं भवत्यनादूतानामुत्यानात्-

रित्येवं ह्याह ।

बन्धौ प्राप्ताहोति: संयगादित्यमुपातिष्ठते ।

आदित्याज्जायते दृष्टिर्दृष्टे रष्टेरन्नं ततः प्रजा: ॥ ३७ ॥

अग्निहोत्रं जुह्वानो लोभजालं भिनक्त्यतः सम्मोहं

बित्वा न क्रोधान् लुन्वान: काममभिध्यायमानसत्तत-

प्रथ्यौ ऋतं हविरादित्यं गमयति, ऋतो हविष ऋादित्यं प्रविशाच्चो

रश्मो रश्मिपरिपाकटोऽसृवत् स रश्म उद्धृत्य यथा स्यात् तथा

वर्षेति, उच्चै: श्रब्दं कुर्वन् वर्षतौैत्यर्थ:। तेन वर्षपेन वर्षणनिष्पन्ने-

'नाकेनेयेतत् इमे प्रसिद्धा: प्राणा: श्विरा भवन्तीत्यर्थ: । प्रा-

पेभ्य: प्रजा: जौव्ज्यो हि बलवज्यो: प्रजा भवन्ति दत्यचोच्रेडघ्ये

उदाहरन्ति, उदाहरऽवाक्यं निगदव्याख्यानं । एवं हि श्राह,

मधुरपौति श्रेष्ठ: । 'यदै किश्च मधुरवदत् तद्नेषजं' दति

श्रुत्येव मनो: प्रशंशणात् प्राह: श्रुतिरेव मनुवचनमिति गम्यते ।

यदाग्रौ प्राप्ताज्जति: संयगिति वचनं काचिच्छाखान्तरगत-

मेवेदं मतुना निवद्धमिति न मतुप्रशौतमतोऽनदिधिदृश्या

श्रुत्या कथमवांगभविकृतिवचनमुदाहृत्य' दति न गद्धास्पादं |

श्लोक उक्तार्थ: ॥ ३७ ॥

इदानों प्रतिवो गाईपत्य दत्यादिनोक्रप्रकारेऽाग्निहोत्रं

जुहोत: फलप्राप्तिं सोपस्करामाह "अग्निहोत्रं . प्रचोद-

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श्रतुर्जालं ब्रह्मकोशं भिन्द्दतत:परमाकाशमच हि सैरसैम्याग्रेयसाच्चिकान मखडखानि भिच्चा तत: स्रुष्टं: सत्यांतरस्थमन:संहतंनस्चितं भुवं विष्णुपंचित सर्वोपरं धाम सत्यकामसर्वज्ञत्वसंयुक्तं स्वतन्त्रं चैतन्यं स्वे मडिग्नि तिष्ठमानं पश्यत्यच्चोदाहरति ।

हरन्ति" इति । यथोक्तप्रकारमग्रिहोचं जुह्नान: कालेन युद्धुपेतान्त:करपै: सन् खोभमयं जालं श्रेधोमार्गेनिरोधकं भिनत्ति विदारयति, श्रत:डनेनैव लोभमूलो मोहमावृतेः-लचयां किल्वा विवेकेनोल्लत्य क्रोधानं क्रोधमथानं भावानं न सुन्यानोडसुन्जानो न प्रगंसनं तानं परिल्यजति यावत् । कामं मोच्लचणमभिध्यायमानो मोच्च एव मे फलमस्लिति मनशोऽक्षिखनित्य्यर्थ:।

तत: एवं समयगिरोहुडडन्त:करपै चतुर्जालं ब्रह्मकोशं चतुरभिरचमयप्राणमयमनोमयविज्ञानमय-जालै: परिवेष्टितं ब्रह्मकोशं ब्रह्मा: परस्च्चादकं माधामचमानन्दमयशाखा तस्मिन् हि ब्रह्मा निहितं श्रुयते (तै०उ०)। 'यो वेद निहितं गुहायां वरमे व्योमन्' 'ब्रह्म पुछ्ं प्रतिष्ठा' इति च । तं कोशं भिन्दतं शिच्चावस्थ्यविवेकलाच्चैण तज्ज्ञानेन भिन्द-दुर्न्याल्यन प्रत्यग्यंसुदृढरनित्यार्थ:।

श्रत:परमाकाशं सच्चिद्दवाच्चं कारणोपाधिकं 'आकाशो वै नाम नामरूपयोनिर्वहिता ते यदन्तरा तद्ब्रह्म' इत्युचचैवं (छान्दो० ब्र० ८) प्रविवेदिति श्रेष:।

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रविमध्ये स्थितः सोमः सोममध्ये हुताशनः । तेजोमध्ये स्थितं मच्यं मच्यमध्ये स्थितोऽच्युतः ॥

अथ हि प्राकाम्येन ब्रह्मापि उपासनार्थं यानि सूर्यांशोमाग्नीनां मण्डलानि भाक्तिकानि सत्त्वगुणात्मकानि कल्पितानि तानि भित्त्वा सूर्यादिदेवतात्क्रमखिलं प्रपद्य परे कारणे ब्रह्मापि प्रविलाप्येत्युक्तं भवति, तत् उपास्योपासकभेदप्रतिभासहेलभावात् ब्रह्मः प्रत्यगात्मभावतया स्थितो विद्वान् सत्त्वान्तरस्थं ब्रह्द्धसच्वमध्यान्तःकरणावभियक्तिं गतं मचचलमित्यादनैक-विशेषपैदपलचिंतं ब्रह्म पश्यति साचादुपलभते मुच्यत इत्यर्थः । ब्रह्म सत्य कामसर्वे ज्ञतसयुक्कर्मति ब्रह्माविशेषेण कारणे ब्रह्मापि प्रथमं प्रविश्य ततः कालेन श्रद्धं ब्रह्म प्रविभ्रतीति गम्यते, उपासनाप्रकर्षात् । व्रत एव सर्वापरं धामेति विशेषणं । सर्वेऽपरं निहितं यस्मात् तत् सर्वापरं धाम स्थानं, करणामित्यर्थे । न चैवं मति चतुर्जालं ब्रह्मकोशं भिन्देदित्युपपत्तामिति श्रद्धं, तस्य कर्मप्रायैः परमसुक्त्वपेचालत् । प्राकृतो हि विवेकः प्रारम्भप्रतिबन्धचये सफला करिष्यत इति सर्वमनवद्यं । ऋचोऽर्थे उदाहरणान्ति च्छषय इत्यर्थः । उदाहरतां पठति “रविमध्ये . स्थितोऽच्युतः” । तेजोऽम्रिभिः । स्पष्टार्थमन्यत् । मण्डलभेदक्रमेण ऋह्यप्रवेगनसुदाच्चतय कोशभेदनन ब्रह्मदर्शनसूत्रिमनूद्य तचाछदाहरपमाह

The moon is situated in the sun, the fire is situated in the moon, the manas is situated in the tejas, and the acyuta is situated in the manas.

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शरौरप्रदेशाङ्गुष्ठमात्रं चामख्योर प्यख्यं ध्यात्वातः पर-

मत्तां गच्छत्यच हि सर्वे कामाः समाहिताः इत्यचोद-

हारनित । अङ्गुष्ठप्रदेशशरौरमात्रं प्रदीपप्रतापवत्

ब्रह्मणे नमः" इति । शरौरे प्रदेशमात्रपरिमितं हृदयं, तथा-

ङ्गुष्ठमात्रं कमलं, तदिदं शरौरप्रदेशाङ्गुष्ठमात्रमिलुच्यते ।

तादृङ्गुष्ठमात्रकमलान्तरभिव्यक्तालादात्माङ्गुष्ठमात्रकमलं, तद्वोर-

प्ययं प्रतिसूक्ष्मादपि सूक्ष्मतरं दूरस्थं, एवंविधमात्मानं

ध्यात्वातोडनन्तरं चतुर्जालं ब्रह्माकोग्रं बिन्दन्तं परमतां पर-

मात्मभावं गच्छति यथोपासितं परमात्मानमनुभवतौत्यर्थः ।

अथ हि परमात्मनि सर्वे कामाः स्वमनोमा चषडुप्याधनाः

समाहिताः स्थिताः 'सर्वे तदृच ग्ला बिन्दते' इति श्रुत्यनु-

रात । इत्यचासिक्नुतेर्ड्य उदाहरन्ति । अङ्गुष्ठपरिमितकमल-

युकं । प्रदेशशरौरमात्रं प्रदेशपरिमितहृदयान्तःशरौराभि-

व्यक्तिमति यावत् । प्रदीपप्रतापवत् प्रदीपप्रकाशवत् दृश्यविधा

दिक्स्विप्रकारं मन्दमध्यमोत्तमप्रकारं तैलवद्योन्दिनारतम्यग्रात्

प्रदीपप्रकारं द्वाभिव्यक्तिकान्तःकरणस्याद्वितारतम्यादभिव्यक्ति-

तारतक्यवत् तदृद्व्यान्तर्योंमिललचाऽमभिव्यच्यमानमभितः स्वय-

मानं प्रप्रस्तुतयोपलभ्यमानं महो देवो महान् देवो-

खड्डविद्यात्को सुवनान्याविवेग्न, यदेवंविधमात्मतत्त्वं तदेक

ब्रह्म यच्चेद नहि तदेव महान् देवो सुवनानि खावरजङ्मादि-

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[६ षः प्रपाठकः]

द्विस्निधा हि । तदध्याभिष्टूथमानं महे देवो भुवन-

न्याविवेश । श्रोम् नमो ब्रह्मणे नमः ॥ ३८ ॥

इति मैत्र्युपनिषदि षष्ठः प्रपाठकः ॥

जीवरूपेणाविवेश, तस्मादात्मैव ब्रह्म ब्रह्मैवात्मेत्यभेदेन ध्यानं

प्रहस्तं तत् कर्तव्यमिति भावः । ॐ नमो ब्रह्मणे नम इति

शान्तिपाठो मङ्गलार्थः ॥ ३९ ॥

इति मैत्रेयोपनिषद्भाष्यदौपिकां षष्ठः प्रपाठकः ॥

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श्रामित्रगायचं चिच्छद्रथन्तरं वसन्तः प्राखो नक्षत्राणि

वसवः पुरस्तादुर्यान्ति तर्पान्त वर्षन्ति *स्तुवन्नि पुनर्वि-

मन्त्यन्तविररेशोचन्त्याचिन्त्योऽमूर्तो गभस्ती गुप्तोडनवद्यो

घनो गहनो निर्गुणा: शुद्धो भास्वरो गुहाभुग् भयो

सप्तमोडय्यं प्रपाठक: प्रकौष्णांनेकोपदेशेपरः । तचादितः

ससभिरनुवाकैः सविचारश्रयसुपासनं स्वतन्त्रं सविस्तरं सफल-मातमपर्यवसितसुपदिश्रति, श्रामित्रगायचमित्यादिना । " श्रामि-

गायचं ओ गन्तरान्तर:" इति । श्रामित्रदेवता, गाथचं कनः,

चिच्छद्रथन्तरं साम, वषन्न ऋतुः, प्राखो प्राणनवर्गाच्चि-

रसः, नक्षत्राण्याश्रिन्यादीनि, वसवो देवान्गणविशेषः । एते सर्वे

मूर्तिमन्तः सवितुः पुरस्तात् पुरोभागे उद्यन्ति, एतेहि पुरो-

भागे परिछताः सविता ध्येय इति विचिन्तं । तापकाले एते

तपन्ति, वर्षांसु वर्षेन्ति, तत्तद्वशरे सवितारं स्तुवन्नि पुनरस्तं

गच्छन्ति, सवितर्यन्नार्विग्रान्ति श्राथवा भोगकाले सविचारश्रित-

मत्तं भोकुमन्नार्विग्रान्ति यविहमङ्डकमरुप्रविग्रान्ति । विवरेप

द्वारेप किराप्रदत्तन्निमागंपेचान्ति भोग्यममृतमौचान्ते पक्षान्ति ।

श्राथवा विवरेप समयविशेषेप भोगप्रतौचां कुर्वन्नोत्यर्थः ।

एतदपि श्राम्न्यादीनां वृत्तान्तं ध्येयं वेदितव्यं । एवंविधैः पुरो-

वर्तिभिः स्वयमानं भाविचं खरूपं ध्येयं निर्दिश्रति, श्रचिन्त्य

स्तुवन्नौत्यमपुस्तके सर्वत्र लिखितं, व्रधमे तु कचित् कचित्

इङरोपौये च पुस्तके सर्वत्र स्तुवन्नौति ।

† स्तुयमास्यमिति पाठान्तरं ।

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निर्‌देष्टव्येयोगौष्वरे: सर्वज्ञो मघोडप्रमेयोऽनन्त: श्रौमानजो धौमाननिर्देश्य: सर्वस्तकू सर्वस्यात्मा सर्वभुकू सर्वस्येशान: सर्वस्यांतरान्तर: ॥ १ ॥

दत्यादिना । श्रमृतं द्रति केद:; श्रचिन्त्यो मनोडगोचर:; श्रमूर्तोऽपरिच्छिन्न:, गम्भौरो . दुरवगाह: कर्मेन्द्रियागोचरद्रत्यर्थ:, गुह्यो ज्ञानेन्द्रियाविषय:, श्रनवच: पुण्यापरहित:, गहनो दुर्विवेक:, निर्गुणो रूपादिपरहित:, शुद्धो निर्लेप:, भास्कर: मर्त्यावभासकभाकार:, गुहाभुकू, चिगुण-द्रत्यादि-विकारसाक्षी, विभु: क्षेत्रज्ञात् सर्वमिति भय: कालरूप:, श्रन्नि-न्त्तरकायंरूप:, यद्दा निर्देश्य: सर्वसिद्धिरूप: । प्रसिद्धार्थ-मन्यत् । मघो मघवानिन्द्र: पूज्य द्रत्यर्थ: । सर्वक्षकान्तरो भोक्ता जीवस्तस्यायान्तर प्राणतरान्तरोडनन्तर्यामौत्यर्थ: ॥ १ ॥

He is to be pointed out as the Lord of Yoga; all-knowing, great, and infinite; adorable and to be contemplated in the mind; the knower of all, the soul of all, the enjoyer of all, the lord of all, and the inner guide of all. || 1 ||

इन्द्रस्किष्ठुप पच्‍चदशो हृदज्ञोष्मो व्यान: सोमो रुद्रा दक्षिणात उद्यन्‍ति तपन्‍ति वर्षन्‍ति स्तुवन्‍ति पुन-र्विशन्‍त्यान्तर्विवरेष्कन्‍त्यानाचन्तोऽपरिमितोऽपरिच्छिन्नो-परप्रयोज्य: स्वतन्‍त्रोऽलिङ्गोऽमूर्तोऽनन्‍तशक्‍तिर्धाता भास्कर: ॥ २ ॥

इन्द्रस्किष्ठुपुबित्याद्र शमानं । "इन्द्रस्किष्ठुप a भास्कर: " द्रति । शनाद्यन्त द्रत्यादि विशेषणानि सवितुः पूर्ववद्द्यानार्थानि यथाग्रब्धं विज्ञेयानि ॥ २ ॥

The fifteen-fold Jīva is the enjoyer; the Vāyu is the Prāṇa; the Soma is the food; the Rudras are the organs; they move to the south, they shine, they rain, they praise, and again they enter into the cavity within, and are absorbed in the infinite and undivided Supreme, who is not to be controlled by any other, who is independent, without a symbol, formless, and of infinite power, the support of all, and the illuminator of the sun. || 2 ||

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महतो जगसै सप्तदशो वैरूपं वर्षा ऽऽपानः शुक्रः प्राणादियैः पञ्चादशभिर्वर्गान्त वषङ्कन्ति स्तुवान्ति पुनर्विंशत्यन्तविंवरेभेष्षन्ति तच्छान्तमशब्दमभयमशोक-

मानन्दं तत्तं स्थिरमचलममृतमच्युतं भ्रुवं विष्णुसंस्थितं सर्वापरं धाम ॥ ३ ॥

महतो जगतौत्यादि समानं । “महतो जगतो । परं धाम” इति ॥ ३ ॥

विश्वे देवा ऋनुष्ठुबेकाविंशो वैराजः भरतं समानो वरुणः साध्या उत्तरत उर्यान्ति तर्पन्ति वर्षेन्ति स्तुवान्ति पुनर्विंभाज्यन्तविंवरेभेष्षन्त्यःसुः पूतः श्रुतः शान्तो-

पाख्यो निरातममाननः ॥ ४॥

विश्वे देवा ऋत्यादि समानं । “विश्वे देवा । आत्माननः” इति ॥ ४ ॥

मिचावरुणौ पङ्क्तिरित्यवचर्यसिलङ्गौ शाक्वरैवते हेमन्तशिशिरा उदानौऽग्निरसौ चन्द्रमा जड्ढी उद्यान्ति तर्पन्ति वर्षेन्ति स्तुवान्ति पुनर्विंभाज्यन्तविंवरेभेष्ष-

क्षन्ति प्राणवाक्यं प्रखेतारं भारूपं विगर्तानिद्रं विजरं विमृत्युं विशोकं ॥ ५ ॥

मिचावरुणौ पङ्क्तिरित्यादि समानं । “मिचावरुणौ पङ्क्तिरित्यादि विशोकं” इति ॥ ५ ॥

Page 213

ग्रनिराहुकेतूरगरक्षोयक्षनरविहगशरमेभादयोद्ध-

granirāhuketūragarakṣoyakṣanaravihagaśaramebhādayoddha-

स्तादुर्यान्ति तपन्ति वघ्नन्ति सुनन्ति पुनर्विश्नन्त्यन्त-

stādurcyānti tapanti vaghnanti sunanti punarviśnantyanta-

वींररौक्षान्ति यः प्राणो विधरक्षः सर्वान्तरौकसां तं

vīṃraroukṣānti yaḥ prāṇo vidharakṣaḥ sarvāntaraukasaṃ taṃ

बुद्धः पूतो भान्तः शान्तः शान्तः ॥ २ ॥

buddhaḥ pūto bhāntaḥ śāntaḥ śāntaḥ || 2 ||

यघ हि खल्वातमान्तहंदयेडप्योयानिडौर्सामभितव विश्व-

yagh a hi khalvātmāntahaṃdyedapyoyāniḍoursāmabhitaṛa viśva-

रूपोऽस्यैवानमिदं सर्वर्मक्षमन्वोता इमा: प्रजा यघ

rūpo'syaivāṛnamidaṃ sarvamrakṣamanvotā imāḥ prajā yagh

एवं पञ्चसु दिचु कमेषा ध्येयविग्रेषुपदिश्राधोभागे च

evaṃ pañcasu dicaṛu kameṣā dhyeayavagreṣupadiśrādhoabhāge ca

ध्येयविग्रेषसुपदिश्रति “ग्रनिराहुकेतढ . चान्तः ग्रान्तः” इति ।

dhyeayavagreṣusupadiśrati “granirāhuketadḷa . cāntaḥ grāntaḥ” iti |

विधरक्षो विधारको वर्णाङ्गसमरयादाचा इतयर्थः । भान्तो

vidharakṣo vidhārako varṇāṅgasamarayādācā itayarthaḥ | bhānto

भासा युक्तः, चान्तः चमावान्, तथा ग्रान्त इत्यर्थः ॥ २ ॥

bhāsā yuktaḥ, cāntaḥ camāvān, tathā grānta ityarthaḥ || 2 ||

ध्येयं स्वरुपसुपदिश्रति “एष हि . हिताय नमः” इति ।

dhyeaṃ svarupasupadiśrati “eṣa hi . hitāya namaḥ” iti |

योऽधिदैवतमादिल्यमप्डले उपास्य उक्तः एष हि एव खलु

yo'dhidaiṛvatamādilyaṛmḍale upāsya uktaḥ eṣa hi eva khalu

आत्माड्नतर्हंदये हृदयस्यासु खानखाणौयस्लादर्शोयानति-

ātmāḍṛngataṛhṛdye hṛdayasyāsu khānkhāṇaṛyaslādarśoṛyānati-

सूप्मः, शग्रिरिव दौपग्रिखवेदड्रो दैष्यमान इतयेतत् । विश्व-

sūpmaḥ, śagriṛiva daupagriḳkhaṛvedadro daiṣyamāna itayetat | viśva-

रूपः सर्वरूपो वैष्वानरो भोक्केति यावत् । ऋतोडखेवाॅनमिदं

rūpaḥ sarvarūpo vaiṣvānaro bhokkeṛti yāvat | ṛtoḍkheṛvāॅṛnamidaṃ

सर्वे श्रविग्रेषेषु सर्वग्राॅऽपऽभिरचमानमिदमनमक्षैव वैष्वानरा-

sarve śravigreṣeṣu sarvagrāॅṛṃpḷabhiṛcamānamidamanamaksaiṛa vaiṣvānara-

त्मनोऽखमिति दृष्टिविंधौयते । ऋक्सामिन् वैष्वानरात्मनि इमा:

tmano'khamiti dṛṣṭiṛviṃdhauyate | ṛksamṛin vaiṣvānaraātmṛni imā:

प्रमिद्रा: प्रजा: स्वावराद्या श्रोता श्राश्रिता: पट इव तच “तन्तु-

pramidṛāḥ prajāḥ svāṛvarādyā śrotā śrāśritāḥ paṭa iṛva taca “tantu-

जातमाश्रित्य स्थिता इतयर्थः । सर्वात्मको वैष्वानरो भोक्का

jātamāśritya sthitā itayarthaḥ | sarvātmako vaiṣvānaro bhokā

तन्नूतेनमाश्रित्योत भान्तकिखितं ।
tannūtenamāśrityota bhāntakikhitam |

Page 214

ग्रात्मापहतपाप्मा विजरो विमृत्युर्विशोकोऽविचिकित्सो-

Free from sin, old age, death, grief, hunger, and thirst

डविचिकित्सो-डविपाश्रः सत्यसङ्कल्पः सत्यकाम एष परमेश्वर एष

whose will is truth, whose conception is truth

भूताधिपतिरेष भूतपाल एष सेतुर्विधरण एष हि

This is the lord of all beings, this is the protector of all beings, this is the bridge, the support

खल्वातमेशानः प्रभुभूतो रुद्रः प्रजापतिरविश्वसृक्

This is the ruler of the self, the lord, Rudra, the creator, the all-pervading

हिरण्यगर्भः सत्यं प्राणो हंसः शास्ताऽच्युतो विष्णुनारा-

The golden germ, the truth, the breath, the swan, the teacher, the undecaying, Vishnu, Narayana

तसैवेदं सर्वैरद्यमानं सर्वप्रकारमन्वमिति ध्यायति धातवा प्राप्तमन्नं

To him, all this is offered, all kinds of things are dedicated, he is meditated upon, he is the recipient of all offerings

भुज्यमानोऽटोषैरन्नं निष्ठत इत्योतमस्थं स पुरुषकौ आत्मानं विश्व-

He is the enjoyer of food, he is the lord of food, he is the support of all, he is the person, the self, the universe

नष्टि, एष द्रति। ग्रपहतपाप्मा पुण्यापापलेपपङ्कित दत्यर्थः,

This is the destroyer, the remover of sin, the purifier, the one who is not tainted by sin

पुण्यमथन्न पापशब्देन मङ्ख्यते तस्यापि पापवत् संसारवश-

He is not called 'punya' or 'papa', but is beyond both, he is like a lotus leaf, untouched by the waters of samsara

देतुलात् 'उभे ढौवैष पते तराति न सुकृतं न दुष्कृतं सर्वे

As it is said, 'He crosses over both, neither good nor bad deeds affect him, all'

पाप्मानोडतो निवर्तन्ते' इति च श्रुते। विजरो विमृत्युरिति

Sins turn back from him, as it is heard in the scripture. 'Free from old age and death'

जरामृत्युधर्मकात् सूक्ष्मदेहादिविच्यते । विशोक दति मोका्दि-

Is distinct from the subtle body, etc., which is subject to old age and death. 'Free from grief' means

धर्मकादनःकरषात् । विविधा चिकित्सा विचिकित्सा सह-

Free from the cause of grief. 'Without doubt' means without various kinds of doubts

जस्य चुद्याधेरनिवर्त्तनं, सा यस्याक्षति स विचिकित्सोडन्नोपष्टस्य

The one who is without doubt is the one who does not turn back from the means of knowledge

जौवनः प्राशः, तस्मादन्योडयमात्मा श्रविचिकित्सः, ग्रत एवाच

The one who is free from doubt is the self, who is distinct from the means of knowledge

ग्राख्यानतरेरविच्छत्ल्स दति पर्यते । खादितुमिच्छा जिघत्सर

The word 'avighatsah' is derived from 'aghana', meaning 'to eat', and 'tah', meaning 'desire'

तया रचिनोडविच्छत्ल्स दत्यर्थः । ग्रविच्छप्र दति वर्षव्यतये-

The meaning is 'without the desire to eat'. 'Avipragraha' means 'without the quality of rajas'

निपाशः पिपाशाराचित पिपासाधर्मकात् प्राप्तादन्या दत्यर्थः ।

'Nipasha' means 'without thirst', 'pipasa' means 'thirst', the one who is free from the quality of thirst

सूक्ष्मसूक्ष्मदेहोपाधिनिषेधं तद्रोषानाश्रिन्दतल्वात् सत्य-

The subtle body is negated, and the defects associated with it are also negated, hence the truth

सङ्कल्पः सक्का मतिविद्या मडन्या यस्य मं श्रत मत्स-

The one who has a true conception, whose intellect is true, whose knowledge is true

Page 215

यसो यज्ञेषोडग्रौ यज्ञायं हृदये यज्ञासा प्रादित्ये स यज्ञ एकस्तस्मै ते विश्वरूपाय सत्ये नर्भसि धिताय नमः ॥ ९ ॥

Salutation to Him who is the Yajña in the forefront of Yajñas, who is the Yajña in the heart, and who is the Yajña in the sun; who is one Yajña; to Him who is of diverse forms, who is true, and who is firmly established in the sky.

कामः, काम्यन्ना इति कामाः सत्यां यथासङ्कल्पसङ्कल्पप्रभवाविनो यज्ञ स सत्य कामः । यत एष एवसङ्कल्पाधिदेवतोडपि एष एव परमेश्वर एष भूताधिपतिरभूतानां स्वामी एष भूतपाः पालयिता यत एष सेतुर्जननस्यांदोलत्कको यतो विधरणो विधारको वर्षाश्रमविधर्माणां तत्त्वे निष्ठान्निष्ठति एषः ! दृढानो-

सुकृतग्समात्मानं स्तौति, एष हि खल्चात्मेशानो य उक्तः स एव शम्भवादिग्रब्दवाच्यो नान्य इत्यर्यः । उक्तयोर्ऋष्यात्माधिदैवोपाधिकयोरात्मनोरुपाधिदचयापोहेनैकल वास्तविक रूप-सुपदिग्रत्यरड्कल्लाथ यज्ञेष्टोम्रावित्यादिना । श्रिग्रहण्या-मधिदेवख्यादित्यस्य प्रकाघोपजो विश्ववैभूतिप्रहण्योपकलनस्पाथ्ये ।

यज्ञायं हृदये प्रत्यड् पुरुषः, यज्ञामावादित्ये परोचः स आदित्यस्य एष हृदयस्थस्य एक एव नान्योर्वेदितव्यर्थः । एवमनुष्ठान्योपास्वरूपं मन्त्रभिममुदौरथेदित्याभिप्रेत्याच, तस्मै त दर्ति । सत्ये नभसि ब्रह्माकामे धिताय निश्चिताथ स्वसृपे स्थितायैवर्थः ॥ ९ ॥

तदेव श्रेयोऽर्हिनामुपादय साधनजातं योपस्कारं सफलमनेकधोपदिश्र्वेदानैर श्रेयोमार्गेविघातकं परिहरपौर्थ्यं सस्यग्

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ऋषेर्दानैः ज्ञानोपसर्गा राजमोहजालसैष वै योनियद्भिस्वग्यैः सह स्वग्यैसैष वाचा पुरस्तादुक्तोपपद्यः- स्तम्बेनाक्षिष्णयन्त्यथ ये चान्येऽच नित्यप्रमुदिता नित्यप्रवर्तिता नित्ययाचनका नित्यं शिल्योपजीविनोडथ

व्युत्पादयति “ऋषेर्दानैः । विद्यान्तरन्तु यत्” इति। ऋषेर्दानैः पादेयविषयार्थनिरूपणान्तरमिदानीन् हेयनिषेधार्थकथनानुसारेऽवमरे प्राप्नुते ज्ञानोपसर्गाः ज्ञानोत्पत्तिविचातका हेतवः प्रसिद्ध्यन्त इति श्रेषः । राजविचिति सम्वोधनं प्रदर्शनेार्थमध्यसुपदेऽप्रकार एवाख्यायिकायाः पुरा समापनात्। के ते ज्ञानोपसर्गा दत्याकाङ्क्षायां चन्मोहजालं वस्तुतत्त्वाविवेकनिबन्धनमित्युक्तरं पूरप्यैष । पुनः कुतो मोहजालप्रसर दत्याकाङ्क्षायामाह,

व्युत्पादयति “ऋषेर्दानैः । विद्यान्तरन्तु यत्” इति।

It is explained as “By the gifts of the Rishis. For it is another science.” The gifts of the Rishis are the causes of the distraction of knowledge, which hinder the rise of knowledge, as is well known. Rajavichiti is an address, used to illustrate the middle term. The story has been finished before. What are these distractions of knowledge? The answer is that the web of delusion is due to the non-discrimination of the reality of things. It is further asked, whence arises the spread of the web of delusion?

मोहजालसैष वच्च्यमाणो वै प्रसिद्धो योनिः प्रमरपस्याऽऽनं कोऽप्येदृशग्यैः स्वर्गान् हैैनोऽस्तिकादिभिः सह स्वग्यैसैष स्वर्ग-

The well-known source of this web of delusion, which will be described later, is the cause of the great delusion. It is associated with those who are attached to heaven and those who are not, with believers and non-believers in heaven.

हंस वैदिकस्य संसर्गे दत्यध्याहारः । पुनरेष दति पूर्वोक्तसैव-

The word 'Hamsa' refers to the Vedic tradition. This is an additional explanation. It is again said that this is the same as mentioned earlier.

वाकर्षणमन्ययस्पष्टोकरप्यार्थे । तच नितर्दर्शनं लुप्तोपमाव्यचक-

The attraction of speech is clear in another way. And this is an illustration, where the simile is implicit.

मादृ, वाच्य दति । वाटीमर्हतोति वाच्यो महाग्रास्याद्यपन-

The word 'Madṛ' refers to the object of speech. The word 'Vāṭīmarhato' refers to the great devourer, etc.

शादिः, तस्मिन् पुरस्तात् पुरःस्थितलेन केनचिदापेक्ष्येऽपि तमनादृत्याऽःस्तम्बेन चुद्रेण ह्यपश्राकाङ्क्षा सद्योऽसिष्यन्न

The word 'Śādiḥ' refers to the one who is situated in front. Even if someone is expected to be there, he is not considered. The word 'Astambena' refers to the one who is not seen.

साम्प्रभाव क्राथपोषादिकं बडू मन्यते दत्यर्थः । एवं दृष्टान्तो

The current influence is considered great, as it is said to be the cause of prosperity, etc. This is the meaning. Thus, the illustration is given.

मोहजालसेष पदस्यैव वाच्यः । प्राय पुनरर्थे च वेद्यन्ये इह-

The word 'Mohajālasṣa' refers to the same thing. Generally, others understand it in a different way.

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ये चान्ये ह पुरयाचका ऋयाजययाजका: शूद्रशिष्या: शूद्राश्र शास्त्रविदांसोऽथ ये चान्ये ह चाटजनटभटप्रविष्टरुडावारियो राजकर्मणि प्रतिष्ठापितौष्ठ ये चान्ये ह यक्षराक्षसभूतगणापिशाचोरगग्रहादौनामर्थपुरस्कृत्य श्रमयाम इत्येवं ब्रुवाणा ऋषय ये चान्येह वृथा

Those others who are sacrificers to the Pura, and priests who sacrifice for them, whose pupils are Śūdras, and who are Śūdras learned in the Śāstras; and those others who are employed in the service of the Cāṭa and Bhṛṭa, and who are appointed to the office of Rudra; and those others who are employed in the service of the Yakṣas, Rākṣasas, Bhūtas, Piśācas, and serpents; and those Ṛṣis who say thus, viz. that they toil for the sake of wealth; all these men here live in vain.

लोके नित्यप्रसूता ऐहिकैरेव लाभै: सदैव सन्तुषा:, ये च नित्यप्रवसिता: सदा परप्रेष्या:, नित्याध्याचनका: सदा दीनाः, नित्यं शिष्योपजीविन: कारुकर्मकौशलेन जीवननिर्वृता दत्यर्थ:।

Those who are ever born in this world, and are contented with worldly gains alone; those who are ever wanderers, and are always servants of others; those who are ever repeaters (of the Vedas), and are always miserable; those who ever live on their pupils, and whose life is passed in the mechanical arts—such is their object.

ऋषय ये चान्ये ह पुरयाचका नगरभिच्चव: ये चायाज्यान् वाजाननिर्यान् याजयन्ति तेऽयाज्ययाजयाजका:, ये चान्ये शूद्रशिष्या: शूद्रादू यां कामपि विद्यां गृह्णीतवन्तो ब्राह्मणादयस्ते शूद्राशिष्या:, ये च शूद्राः शास्त्रं मृतिस्मृतिसुराज्ञचयं विदद्नि पठन्ति पाठयन्ति वा ते ग्राम्यविद्यांशः। ऋषय ये चान्ये ह चाटा: पिशुना:, जटाः शिखरपरिच्छिन्नाश्चभ्युदयनपराः, नटानर्तनोपजीवना:, भटा योद्धास्तस्करा वा, प्रभ्रष्टा: कार्पटिका भिच्चवो भिक्षुवेषधारका: रङ्गावतारिणोनेकवेष-

Those Ṛṣis who are sacrificers to the Pura, and beg in the town; those who cause others to sacrifice, and are priests for those who ought not to sacrifice; those whose pupils are Śūdras, and who teach any science to a Śūdra, though they be Brāhmaṇas and of a higher caste; those Śūdras who know the Śāstras, Smṛtis, and the ordinances of the gods, and who read and teach them; those who are versed in the secular sciences—such are the Ṛṣis. Those others who are Cāṭas and informers; those who wear the mark of tonsure, and are intent on prosperity; those who live by acting and dancing; those who are soldiers or thieves; those vagabonds who wear the dress of mendicants, and who appear on the stage in various disguises—such is their object.

भाषाविग्रहणांटकचर्व्योजिन:, राजकर्मणि राज्ञे ये नियुक्ता इत्यव्याहारः, राष्ट्रसंरचणे चोरग्रामणादादधिक्तिता दत्यर्थ:। ये च पतिता मच्छापातकृतो राष्ट्राद्विःसारिताः स्थिता वा, ग्रामादिपदाद्भ्रष्टा मज्जनन्ते। ऋषय ये चान्ये ह यचेचि,

Those who are skilled in language and war, and who are employed in the king's service—such is their occupation; those who are appointed to guard the kingdom from thieves and robbers—such is their object; those who are outcastes, and have been banished from the kingdom for the sin of killing a fish, or who are living (in the kingdom) under censure, having fallen from the position of a villager, &c.—such are the Ṛṣis; those others who are thus.

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काषायकुछडलिनः कापालिनेऽडथ ये चान्ये ह तथातर्कहष्टान्तकुछकेन्द्रजालैवौदिकेषु परिस्खालुमिच्छन्ति तैः सह न संवसते प्राकाश्यभूता व ते तस्कराः श्रिष्यग्योरित्येवं ह्याह ।

अग्रहादौनाभिति कर्मेऽपि षष्ठी । अथैः पुरक्षात्र्य धनादिकं स्वजीवनसुद्धये ये यचादौन् प्रापिपोडकान ग्रामयान उत्सादनादिभिनिवारयाम इत्येवं ब्रुवाणा मन्त्रयन्तऽपर इत्यर्थः ।

Those who wear red garments, those who are skull-bearers, and others who follow such practices, and who, by means of logic and examples, and by means of tricks and jugglery, try to make a show of their Vedic learning,--he does not live with such men, for they are manifest thieves and robbers. Thus it is said.

नैरात्मयवादकुछकैर्मिथ्याहष्टान्तहेतुभिः । श्राम्यन् लोको न जानाति वेदविद्यान्तरन्तु यत् ॥ ८ ॥

अथ ये चान्द्रे तथाऽमिथ्या कषायवाससः कुग्टडलिनः । अद्भि्रादिमकलकतकुछडबधारिणः कापालिनः कपालभिच्चवः । अथ ये चान्चे तथातकोडनुगृह्याच्छ्रप्रवणप्रमाेगून्यः खवुद्धि-कविपत: दृष्टान्तः प्रयोद्टष्टखोदाहरय कचिहष्टस्य वेदा-दरय दृष्टान्तः, कुहकं कलुपगः प्रतारणं का, इन्द्रजालं प्रत्य-चतो मिथ्यार्थप्रदर्शनं । एतेर्दारेर्य वैदिकेषु वेदोक्तमार्गैक-निरतेपु परिखातं परिपन्थितया स्वातुमिच्छन्ति तैः सह न संवसेत्, ये च व पूर्वोक्तरास्लेष न सह संवसेदित्यर्थः । तच हेतु-माे, तै व निस्चितं प्राकाश्यभूता ऽपरोक्षा एव तस्कराखोरा: परवित्तापहारिए: प्रतिद्धा: यावन्त उत्कास्ते श्रिष्यग्यां यतः, ऋतो वैदिकानभिभूय ज्ञानमार्गमव रुन्धते इति वैदिकै-वेदोक्तपुरुषषार्थैर्र्यभिसततुज्र्ञाय इत्यर्थः, इत्येवं ह्याह ।

The world, wearied by the false examples and arguments of those who deny the existence of the soul, does not know the true meaning of the Veda. Those who wear red garments, those who are skull-bearers, and others who follow such practices, and who, by means of logic and examples, and by means of tricks and jugglery, try to make a show of their Vedic learning,--he does not live with such men, for they are manifest thieves and robbers. Thus it is said.

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वृङ्हस्पतिवै मुक्रो भूतवेऽद्रस्याभयायासुरेभ्य स्या-

Vṛhaspativai mukro bhūtavedrasya abhayāyāsurebhya syā-

येमामविद्यामसृजत् तथा शिवर्माशिवामित्यादिप्रन्त्य-

yemāmavidyām asṛjat tathā śivarmaśivāmitivyādipraṅty-

शिवं शिवर्माति वेदादिष्वहिंसकधर्मामिभ्यान-

śivaṁ śivarmāti vedādiṣvahiṅsakadharmāmibhyān-

मक्ष्वति वदन्यतो नैनाभिधौचेतान्यथैषा वव्येवैषा

makṣvati vadan yato nainābhidhouch etānyatha eṣā vavyeva eṣā

नैरात्म्यवाद: शून्यचापिकविज्ञानाद्वातमवाद: । वेदविद्यान्तरमिति वेदं विद्यान्तररक्षेतव्यर्थ: ॥ ५ ॥

Nairātmyavādaḥ śūnyacāpikavijñānādvaitamavādaḥ | Vedavidyāntaram iti vedaṁ vidyāntararakṣetavyarthaḥ || 5 ||

दृढानि वेदविरोधिनां मार्गेषु प्रर्वत्तिमूळामितिच्छाममाच्

Dṛḍhāni vedavirodhināṁ margeṣu pravarttimūlāmiticchāmamāc

‘वृङ्हस्पतिवै ।’ इत्येवं श्रुति । वृङ्हस्पतिवै प्रसिद्धो

'Vṛhaspativai |' ityevaṁ śruti | Vṛhaspativai prasiddho

देवपुरोहितः कदाचित् शुको भ्राता वृङ्करुपमास्थायेमाम-

Devapurohitaḥ kadācit śuko bhrātā vṛṅkarūpamāsthāyaimām-

विद्यामसृजदिति मष्यः । किमर्थ इन्द्रस्याभयाय चेमाथा-

vidyām asṛjad iti maṣyaḥ | Kimartha indrasya abhayāya cemāthā-

सुरेभ्योऽसुराणां चयाथ नाग्राय, असुरानमोहयितेन्द्र र्चतु-

surebhyo 'surāṇāṁ cayātha nāgrāya, asurānamohoyitendra rcatu-

मित्यर्थः । याडविद्या वृङ्हस्पतिना सृष्टा तथा शिवं परिषामे

mityarthaḥ | Yāḍavidyā vṛhaspatinā sṛṣṭā tathā śivaṁ pariṣāme

सुखकरमग्रिवमकल्याणं दुःखमित्युडिग्रन्ति कथयन्ति नास्तिका

sukhakaramagrivamakalyāṇaṁ duḥkhamityuḍigranti kathayanti nāstikā

इति श्रेषः । यश्रिवमकल्याणां शिवर्मिति चोदिग्रनित्यनु-

iti śreṣaḥ | Yaśrivamakalyāṇāṁ śivarmīti codigranit yānu-

वर्तते । तेषामभिप्रायमाह, वेदेति । वेदस्मृतिपुराणादि-

varte te | Teṣāmabhipāyamāha, vedeti | Vedasamṛtipurāṇādi-

रूपग्रास्लस्य हिमको यो धर्मः पाषङडादिहुपकस्याभिध्यानं

rūpagrāslasya himako yo dharmaḥ pāṣaṇḍādi hupakasya abhidhyānaṁ

पुनः पुनरनुसन्सानमसु झोकस्येति श्रेषः । इति वदति सूर्या

punaḥ punar anusansānam asu lokasyeti śreṣaḥ | iti vadati sūryā

उपदिग्रन्ति । ऋतो नैना विद्या धर्मेकचुकेरवेति कैनौसिकैष

upadigranti | Ṛto nainā vidyā dharme kacakera veti kainausikaiṣa

प्रसार्यमाषामभिधौचेत न पठेन न घटणयावचेत्यर्थः । ऋतोऽन्यथा

prasāryamāṣāma bhidhouc et na paṭhena ghaṭaṇayā vacet yarthaḥ | Ṛto 'nyathā

विपरीतेतेषा विद्या महतः श्रेयसो विघातिनी स्वरुप-

viparīte teṣā vidyā mahataḥ śreyaso vighātinī svarūpa-

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रतिमाचं फलमस्या वृत्तचुतस्येव नारंभषीयेत्येवं ध्याह ।

तत्र ‘रतिमाचं’ तात्पाधिकं ‘फलमस्या’ न भाविष्यभफलमस्योत्यर्थ: । वृत्तं पारमार्थिक्रमागत श्राचारस्यैव च्युतस्य भ्रष्टस्य यषेह परच वा न सुखं खजात्यपरिग्रहाद्यमयानागोचरलाच्च, तद्देदेविहद्रागमाचारनिरतस्यापि दृढ भिष्टे: परित्यागात् परच च नरकगतिलाच्च नारंभषीयेषा बाह्यस्यतया विद्या दत्येवमसिन्नर्थे ध्याह

One should not even begin to think of the fruit of this (yoga), just as one who has deviated from his duty (does not think of the fruit).

दूरमेते विपरीते विषूचौ क्रविद्या या च विचेष्टि ज्ञाता ।

विद्याविविषयो विरोधं कथम्भुतिरित्यर्थ: । “दूरमेते । लोभपत्ने” इति । या चाविद्या या च विद्या इति ज्ञाता निश्चिता पछितैरेते विद्याविधे दूरमत्यन्तं विपरीते विरुद्धस्वभावे विरुद्धविषयलात् स्थितिगतिप्रत्याथाविवेतेर्थ: ।

Far apart and opposed to each other are these two, knowledge and ignorance, as known by the discriminating people.

विद्याभौप्तितं नाचिकेतसं मन्ये न त्वा कामा बहवो लोलुपन्ते ॥

न केवलं खहपतो विषयभेदादेव विरुद्धे स्वपि तु फलभेदादपोत्याच विष्णचौ विष्णचौ विष्णचनादिष्णचौ नानागतौ विरुद्धफले इत्यर्थ: । एवं विद्याविधयो: खभावमभिधाय यमो नचिकेतसं प्रत्याह, विद्यामौप्तितामति । विद्याविभूतो यस्तु मे नचिकेतस्तं प्रज्ञां, विद्या विभूतिमति ॥

I consider Naciketas to be one who has drunk the knowledge (of the Vedas); for desires, numerous as they are, do not affect thee.

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विद्याच्चाविद्याच्च यस्तद्वेदोभयं सह ।

He who knows both vidyā and avidyā together

अविद्यया मृत्युं तीर्त्वा विद्ययामृतमश्नुते ॥

Crosses death by avidyā and attains immortality by vidyā.

अविद्यया मन्तरे वर्त्त्यमानो

Being between (i.e. surrounded by) avidyā

स्वयन्धोराः परिडतम्मन्यमानाः ।

Thinking themselves wise and learned, the blind lead the blind.

विद्याभौपितस्खं नचिकेतसं नचिकेतोनामानं लामच मृत्युम्

Naciketas, instructed in vidyā, did not follow Mrtyu (Death)

मन्ने जानामि यतस्ख्वां तां बह्वोडपि मथा दत्ता: कामा विषयान्

I know that you are like Death; even many desirable objects

न क्षोभुपन्ने त्वां न क्षोपितवन्नः । आत्मोपभोगवैकापादनेन श्रेयोमार्गादिच्छेदं न क्रतवन्तो दत्यर्थः ।

Do not disturb you, nor do we disturb you. By seeking self-enjoyment, they do not follow the path of Śreya.

विद्याविद्याभिरे-

With both vidyā and avidyā

फखलवमाचे द्वैग्रावस्थाध्यक्षे मन्त्रमुदाहरति "विद्यां चाऽविद्यां च यस्तद्वेदोभयं सह ।

The mantra says, "He who knows both vidyā and avidyā together"

विद्ययाऽऽमृतमश्नुते" इति । विद्यां देवेे्मरात्कविष्यां

Attains immortality by vidyā. Vidyā is related to the gods

भावनां , श्रुतिद्यां तदिपरोतां कर्मनिष्ठालचणां ।

And is characterized by contemplation and knowledge of the Śruti. It is also related to the performance of karma.

यस्तदुभयं मह समुचिय वेद व्यवधानाव्यवधानाभ्यामविच्छाविच्छे

He who knows both together, with and without interruption

एकच पर्यवस्यिते श्रुतः कमेैकपुरुषेणानुष्ठेये इति यो वेद उपास्ते

And understands that they both lead to the same goal, and that they should be performed by one person

तत्परो भवति मोदचिया कर्मनिष्ठया मृत्युम् विशोधयति प्रतिबन्धकं पापं ताव्डत्क्रम्य विद्यया श्रोपनिषद्याडसृततलं

Becomes devoted to it and, through karma-nিষ্ঠā, purifies death and removes obstacles and sins, and through vidyā, attains the supreme reality spoken of in the Upaniṣads.

मोचमश्नुते प्राप्तोति इर्यात मन्त्राचरशोजना ।

Attains liberation, as stated in the mantra.

तथा चाविद्या-

And avidyā

रपि वेदविहिता विद्योपयोगिनी चेत् तदोपादेयाडपौध्यचोद-

Is also prescribed by the Veda and is useful for vidyā, then it is to be accepted and not rejected.

रणमुखा तदिपरोता तु हेयैव, ताममुच्यतोडनर्थपरम्परा

But if it is not related to vidyā, it is to be rejected, as it leads to a series of evils.

प्रविश्येदं स्वादिव्याकिञ्चनर्थे उदाहरणमाह "श्रविद्यायाः-

This is explained by the example of Śrāvidyā

मन्त्रे । यथात्सा:" इति । श्रविद्या श्रात्मतत्त्वसुखादप्रतिबन्धिका तदिपरोतार्थंसामौचोव्याभाविनोऽपि, तस्या-

Which is not an obstacle to the knowledge of the Self and happiness, even if it is not directly related to it.

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दलिद्र्यमाखा: परियन्ति मूढा ज्ञानधनेनैव नोयमाना यथात्था: ॥ ५ ॥

The poor go round, not being led by knowledge alone as they are.

मन्त्रेऽध्ययन्तरे तमसोऽव भुजङ्गतत्त्वावरज्ञे रजोलावभासनिमित्ते वर्तमानाना ये ते मूढा द्रति योजनाः । मोहव्याप्ता: मद-

Those who are engrossed in the study of Mantras and are ignorant of the true nature of the serpent, being deceived by the appearance of rajas, are foolish and are led astray by their desires.

सदिवेकशून्याः ते किं परियन्ति संसारमण्डले परिभ्रमन्ति नैषां श्रेयःप्राप्त्यग्रादड्खोत्यर्थः । किंलक्षणास्ते द्रति तान् विश्र-

They are devoid of discrimination and wander in the cycle of existence. They do not attain the highest good. What are their characteristics?

नष्टि, वेश्यमाना: पुष्टपशुधनचेचादिलक्षणाप्राप्ते: संवेक्ष्यमाना: । प्रणेन तेषां मसारपरिभ्रमणाविच्छेदे कारयामुखं ।

They are destroyed, being considered as prostitutes, having obtained the characteristics of being well-fed cattle, etc. Thus, their continuous wandering in the cycle of existence is evident.

तथा च श्रुत्यन्तरं ‘कामान् यः कामयते मन्यमानः स कामभि-जायते तच तच’ द्रति । ख्यायसौराः पक्षितस्यान्यमानद्रति विशेषणान्तरं । वयमेव धौरा धौमन्तो विवेकिनः प्राप्त-कुप्रज्ञा द्रत्यात्मानं पक्षितं मन्यमाना नतु सम्यक् पक्षितास्ते ।

And also another Sruti says, 'One who desires desires, thinking them to be real, is born again and again with those desires.' The wise, who are endowed with the quality of being established in the Self, are not well-established.

प्रणेन तेषां मसङ्गदौर्लभ्यं दर्शितं । पुनःस्थानं विशिनष्टि, दन्मध्य-माषा: , खुटिलामननेकरुपां गतिं गच्छन्तः, जरामरणरोगादिदुःखात्मकपङ्कद्रत्यमाणा ह्रति वा, प्रणेन तेषां पुणसर्ग-प्रवृत्त्यभावः स्वचितः । तेषां मार्गप्रदर्शका ऋपि तादृशा एवेत्यभिप्रेत्य दृश्यन्तमाच, ऋष्मेनेवैति । एकेनाप्ययायाथिना-

By this, the difficulty of getting rid of attachment is shown. Again, the place is described, the mean-minded people, having a crooked and unsteady gait, going to a state which is characterized by old age, death, and disease, or, in other words, the absence of the tendency to create good deeds is inherent in them.

ड्ये नोयमाना देग्राद्देशान्तरं प्रत्याख्ययमाणा यथा बहवो-डन्येऽन्या: पुरोडन्वेने मदृकृपणपुष्टकादिषु पतन्तो महान्तमन्ये प्राप्तवन्त्येव वेदविदृद्ध विदनमन्यप्रदर्शितमार्गगा ऋपि तेनैव सदृशनिरयप्राचे संसारे पतन्तोत्यर्थः ॥ ८ ॥

Those who are not led by knowledge, being rejected from one country to another, like many others, fall into the great hell, having obtained the results of their actions, just like those who follow the path shown by others, fall into the same hellish world.

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देवासुरा ह वै य च्वात्मकामा ब्रह्मण्योडन्तकं प्रयाता-

The gods and demons, desirous of the Self, approached Brahmā.

स्तस्मै नमस्कृत्योचुभिंगवन् वयमात्मकामा: स त्वं नो ब्रूहि त्वतश्विरं ध्यात्वाडमन्यतान्यतात्मानो वै तेडसुरा

Having bowed to him, they said, 'We are desirous of the Self; tell us about it.' The gods meditated on him for a long time, but the demons, having different selves, did not.

ष्मोऽनितममेतेषामुक्तं तदिमे मूढा उपजीवन्त्यभि-

The gods attained the immortal, but the demons lived on in vain.

इददानों वेदैकविषये सर्वेऽप्यश्रुतमतोपरोधनायेतिच्छषमव-

इदानीं वेदे एकस्मिन् विषये सर्वेऽपि श्रुतिमता वेदेन प्रतिबन्धः क्रियते इति इच्छया अवतार्यन्ते "देवासुरा ह वै । स्यादिति" इति ।

Now, in order to obstruct those who are not learned in the Veda, the text begins with 'The gods and demons, desirous of the Self...'.

तार्यन्ते "देवासुरा ह वै । स्यादिति" इति । देवासुरौ देवाभरौ । इदं वै इहलोकाद्यर्थो निपातः, ये वभूवु:

The compound 'devāsura' is explained as 'devābhara', meaning 'the gods and demons'. The word 'idam' refers to this world and others.

पूर्व देवासुरासुरास्ते तेऽऽत्मकामा आत्मजिज्ञासकामाः मन्त्रो

In the past, the gods and demons were desirous of knowing the Self.

ब्रह्माणं स्वपितृं प्रजापतिपितामहं निकषं समौप प्रयाता:, तस्मै ब्रह्मणे नमस्कृत्य यथारुढं भगवान् वयं आत्मकामाः कामानामास्लानमुपमद्ना: स लमस्म-

They approached Brahmā, their father and grandfather, Prajāpati, and having bowed to him, said, 'We are desirous of the Self, our desires are exhausted.'

दृश्नोडस्मभ्यं ब्रूहि स्वात्मतत्त्वमिति प्रेषः । दृश्योचुरिति सम्भाषः ।

They requested him to tell them about the Self, and he replied.

ष्मो यत स्वात्मतचं न सद्दशा वच्मुचितमतश्विर ध्यात्वा

The gods meditated on the Self for a long time, as it is not easily understood.

विचार्यामनितत्कालोचितं वक्तव्यं विजज्ञौ । किं अन्यतात्मानो

They understood that the Self is not to be known by others.

वै तेडसुरा:। प्रसिद्धा असुरा अन्यतातमानोऽनितात्मानोऽनित्याश्रयद्रव्यान्तरभेदद्रव्यर्थः । श्रयतात्मान इति क्रोचित

The demons, having different selves, were not able to understand the Self.

पाठः सुगमः । तथाऽ च देश आत्मवादं प्रकृत्य कान्दोग्ये श्रचते

The text is clear, and it is also mentioned in the Chāndogya Upaniṣad.

'असुराणां हेषोपनिषत्' इति । व्रतःपरं श्रुतिवचन । यतो दृढं

The text says, 'This is the secret knowledge of the demons.'

भेददृष्टयोऽसुराः व्रतोऽनितमं देवेभ्य उत्कादत्वेन्तमन्यदेवेषा-

The demons, having a different view, considered the impermanent as the ultimate reality.

मधुराणामात्मतचं प्रजापतिनोक्तमित्यर्थः । यद्यापि प्रजा

Although Prajāpati taught the Self to the gods, the demons considered it as something else.

पतिना देवाना मसुराणां च सामान्यमेतदात्मतत्त्वमुक्तं तथाऽप

Prajāpati taught the same Self to both the gods and the demons.

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श्रद्ध्यासत्याभिघातिनोऽनृतताभिशंसिनः सत्यामिवादत्तं पश्यन्तौत्रिजात्यादित्यतो यदेदेशाभिहितं तत् सत्यं यदेदेशूक्तं तदिद्वांस उपजौवन्ति तस्माद्राद्ध्यो नावैदिकमधौयौतायमर्थः स्यादिति ॥ १० ॥

खचित्तदोषप्रवादक्शुरैरन्व्यायागत, तदस्मेकात्मतच्चमसाकं प्रज्ञापतिनोक्तमिति मन्यमानैरिति भावः । तत् श्रासुरमात्मवत्सभिस्मे प्रात्यक्षा हृद्यानोक्लता प्रपि मृता प्रभिविवेकिन उपजौवन्ति श्राद्धरेषा हृद्योला तिष्ठन्ति, श्रभिव्यड्ढिप्रोऽत्यामक्तास्वत्यरा: सन्त इत्यर्थः । ते किंखचणास्वर्थाभिघातिनः तैर्यंते डनयेंति तत्रः ससारस्यगरातिक्रमणमाधानमात्मतच्चज्ञान, तस्यां माधनलने भवति इति वेदशास्त्रं तयें, तस्याभिचननग्रौला: वेद्मार्गेविदूषका इत्यर्थः । अनृताभिशंसिनो ज्ञानादज्ञानद्वापि मृषावदनग्रौला: । यतस्तोऽनृतमेव सत्यमिव पश्यन्ति सत्यमेव पश्यन्तौतयर्थः । अनृतस्य सत्यलेन दर्शने दृष्टान्तमाह, इन्द्रजालवदिति । यत एवं वेदविरुद्धः सक्यदाद्य श्रासुर एवामत्यमूख्यस्तो यदेदेश्वभिहितसुक्रं तत्सत्यं यथाथे तदुपादेयमत्यर्थः । यदेदेशूक्त तदेव विद्वांसः सक्यकूपपडिता उपजौवन्ति श्राद्धरेषा हृडयन्ति, न हेतुवादप्तुभिरभिहितमित्यर्थः । अनयाSSडृख्याधिक्योपादेयमर्यंसुपदिशति, तस्मादिति । ब्राझ्झाप्राज्ञासमञ्ज्ञां चैर्वज्ञिको न कदाचनैवतकं वेदविदं वेदार्थ-

Those who are struck by faith and truth, and those who praise untruth, consider it as truth. What is said here is true, and what is said here is praised by the wise. Therefore, one should not doubt the meaning of the Vedic text. The meaning of 'truth' is that which is not contradicted by the Veda. Those who are devoted to the Asura are not steadfast in their understanding, and they do not attain the knowledge of the Self. The Veda teaches that the knowledge of the Self is the means to cross the ocean of Samsara. Those who are ignorant of the Veda are like those who are blind, and they do not see the truth. The Asura is like a magician who makes the unreal appear as real. What is said here is true, and it is praised by the wise. One should accept it as true, and not doubt it. The meaning of 'truth' is that which is not contradicted by the Veda.

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एतद्‌देव तत्सरूपं नमसः खेद्नभूतस्य यत् परं तेजस्तत्त्वेधाभिहितममा ग्रादित्ये प्राप्य एतदेव तत्-स्वरूपं नमसमः खेद्नभूतस्य यदोऽमित्यतदेव परं तदुद्‌भ्रात्युदयत्युच्चुसत्यजसं ब्रह्माधीयालम्बं वाचैवैतत्

ज्ञानानुपायरूपं च ग्रामान्तरमध्यौघौते त्यर्यः । तादृक्‌ग्रामान्तराध्ययने द्वेषं सूचयति, श्रयमर्थः स्वात् । अथ-माथुरदृष्टोपात्तोदःपातरुपोऽर्धः फलं सूादिति भव्यादिति वाक्यशेषः ॥ १० ॥

This is the true form of That, the highest bliss, which is beyond the kha-edana (destruction of the kha or ether), and which is described in the Upanishad as the essence of light, attained through the Aditya (sun). This is the same true form, the highest bliss, which is beyond the kha-edana, and which is described as 'Aum'. It is the support of Brahman, and is expressed in speech.

यद्देवेतत् तत्त्व्य मार्त्ति यदुक्तं तेन वेद एव कथामात्रि जिज्ञासायां तस्य तत्त्व वाक्यमुत्तरोत्तरानुवाकः प्रवर्तते एतदावेति । 'एतदाव तत्त्वरूपं । परिमितं तेजः' इति । एतदावेतदेव तस्य वेदस्य खरूपं यन्नभ्रमो ब्रह्माकाशग्रस्त खे हृदयसुषिरे॑तभ्रूतस्य मध्ये सिद्‌धस्य, यत्परमचैतन्यमानं तेजः अग्रावंभासकं चैतन्य-खरूप तत्तेजस्लेधा प्राधान्यमाश्रित्याभिहितसुकं पूर्वं, श्रग्रौ श्रादित्ये प्राप्ते च विभाव्यमानमित्यर्थः । तथाह च पदमर्था-विमर्शिनो बौद्धारवभौमिक तेजस्तदेव खेड्नभूतस्य नमसः परं तेज-खादेव च वेदस्य खरूपमित्युक्तं भवति । तदेवैवंखचणां तेजः प्रथममोक्षारात्कमाश्रित्याद, एतदावेति । यदोमित्येत-दचर प्रमिद्धूर्मास्ति तदेतदाव खेड्नभूतस्य नमसो खरूपमभि-व्यकं रूपान्तरमित्यर्थः । कुत एतदिव्यात श्राह, श्रन्नेनैति । एतत् तेजोऽनेनेवोमित्येवमात्मकेनाचरेण रूपेण

The form of That which is described here is the same as that described in the Veda. The inquiry into its true nature is initiated by the subsequent passages. 'This is the true form of That, limited by its glory.' This is the true form of the Veda, which is not perceived by the intellect, but is realized in the heart, and is the highest consciousness. It is described in the Upanishad as having three aspects, and is attained through the Aditya (sun). The Buddhist philosophers also describe it as the highest bliss, beyond the kha-edana. It is the support of Brahman, and is expressed in the syllable 'Aum'.

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समौत्से प्रकाशप्रकाशेपकौष्ठयस्थानौ यमेतदू मस्मैव समौ-

In the same way, the two places of the sheath, which are illuminated by the light, are the same as this (the self).

रसो नभसि प्रश्नाख्यैवोत्क्रम्य स्कन्धात् स्कन्धमनुसर-

The essence (of the self) moves upwards in the sky, from one limb to another.

त्युनतबुध्नं भवति बौजस्येवोच्छूनता वेदस्यावस्यावस्यरूपं जायते

It becomes elevated at the top and broad at the base, like a heap of grain; it assumes the form of a Veda, which is both full and empty.

इत्यर्थः । तत् उदर्च्याति उदर्च्च्याति श्रद्‌धुर दवान्ननादद्रुपप्रा-

This is the meaning. It goes upwards, it goes upwards, with faith, like a chariot with a loud noise.

वाकारं भवति, ततः कमेधोऽच्‍छमत्युच्‍छायाम् इव दौर्घघ्वरेपां-

It becomes the sound 'va', and then, like a long shadow, it becomes the sound 'ka'.

चारपस्थानं प्राप्याचररूपमर्यातिष्ठत इत्यर्थः । एवमभिव्यक्‍त-

Reaching the place of the 'cha' sound, it becomes the form of 'cha', this is the meaning. Thus manifested,

प्रश्वाकारभ्रातेजोरूपो वैदोडजसं नैर्ऋर्त्येप ब्रह्माधौयालमं,

it becomes the form of the 'pra' sound, with the brilliance of the sun, and is the eternal Brahman, the lord of the south-west.

विक्षित्‍छपाटः कान्‍दसः, ब्रह्मबुद्‌धिरूपसनातनिकाया प्राक्‍षवन-

It is the manifest and the unmanifest, the seed of the Kaṇḍa (the chapter of the Veda); it is the eternal form of Brahman, with the intellect as its body.

मित्यर्थः । वाग्ब्रद्‌धात् ब्रह्मातच्‍चबुद्ध्यालम्बनं चेत्यर्थः । प्राधि-

This is the meaning. It is the support of the intellect, which is connected with Brahman, this is the meaning.

कारिभेदात् बुद्धिद्वयालम्बनत्विकल्पार्थो वा वाग्ब्रद्‌धः । प्राचैवा-

Or, due to the difference in the creator, there are two intellects, which are supported by it; or, it is the speech and the intellect.

स्यामेवावस्थायामेतत् तेजः प्रश्ववमाचाकारं मत् ममौरण्ये

In the same state, this brilliance becomes the sound 'pra', like a deer in the forest.

कोष्ठगते प्राणे घोषवाति महकारिणि मम्यने वति इति विशेषः ।

When the vital breath is in the sheath, it makes a loud noise, like a great doer, this is the distinction.

प्रकाशं प्राणिपति व्यजति इति प्रकाशप्रकाशकः, जठरकुक्षर-

It manifests the light, like a lord of the creatures, this is the illuminator; in the belly and the womb,

चारग्रिसृष्टौष्यस्थानेभवं प्रकाशप्रकाशेपकौष्ठयस्थानौं तत्‍तेजो-

in the place of the digestive fire, and in the sheath, it becomes the two places of the sheath, which are illuminated by the light.

डनुप्रसरतौत्तरचाङ्‌वयः । अन्रुप्रसरेणप्रकारं दृष्ट्वान्तेन सश्‍त-

It moves upwards, with the food, and becomes the subsequent limbs; by seeing this process, with the help of the illustration, it becomes clear.

यति, एतदति । एतदनुप्रसरं धूमस्येव दृष्ट्यं, यथा धूमो

This is the meaning; this process is like smoke, which is seen.

नभसि समौरण्ये वायौ वाति मति प्रप्रावयचेव प्रकाश्‍या ग्राह्‍ख्या

In the sky, like a deer, it moves with the wind, and is perceived as the seer, with the help of the intellect.

ग्राह्‍खाकारया लेखयोत्क्रम्योदीयद्रेशं गलवा वचस्‍क स्कन्धात्

With the form of the seer, it moves upwards, like a writer, and reaches the region of the sun; it is the speech, which is the limb.

स्कन्धमनुसरति तत्‍तत्‍कस्‍नैरभिघन्यमानस्तत्तदाकारतामश्रुते,

It moves from one limb to another, and is struck by the various sounds; it assumes the form of those sounds.

तथैतदूर्ध्वतेजो मूलाधारोपर्यग्रिमपड्‌खले तच्‍खेनाग्रिना सन्तापे-

Similarly, this upward-moving brilliance, from the root-support to the highest part, is heated by the fire.

डभिव्यक्‍तं घोषवत्प्राणेवाधुनाग्रौ धक्‍ष्यमाणे तमेव वायुमभ्रिं

Manifested, like a loud noise, in the vital breath, and about to be consumed by the fire, it becomes the same wind.

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त्यस्मु प्रक्षेपको लवणास्येव छृतस्य चोक्षर्यमिवाभिध्यातु-विस्तृतिरवैदित्यचोदाहरन्ति।

They illustrate the expansion of that (universe) by the simile of the salt thrown into water.

अथ कमादुच्यते चोपाधिमतश्चाभ्य प्रथमं नादमाचप्रणवात्मनाविभूय ऋमेषा हृत्तक्प्रहता्ल्वादिख्याने: प्रसरथावच्छेदैरभिह्न्यमान नानावेदशाखात्मकं भवतोति दार्श्टान्तिकं योज्य।

Now it is told in due order. First, having manifested itself as the sound (Nāda) in the form of Pranava, it becomes manifold, being divided by the different Upādhis, viz. the intellect, etc., and being distinguished by the different names, etc., beginning with 'Hṛtkarṣaṭā', etc.

एवमेकरुपस्थ चैतन्यज्योतिषोडनेकरुपवेदात्मना प्रसरथो दृष्टान्तमुख्या: प्रसरथेनावस्थान्तर गतस्याॅपि न स्वभावान्यलं स्वरुपतिनाश्रो वेत्यच दृष्टान्तदयमाह, तस्मु प्रक्षेपक इति।

Though it assumes different forms, still its nature is not changed, like the principal illustration.

यथा लवणस्य पिण्डीभूतस्यापु प्रक्षेपो न लवणास्यभावविनिकरस्तदवस्थारडपि लवणसमानपचात।

As the lump of salt thrown into water does not lose its saline nature, even so (the universe) remains the same as that (Brahman).

यथा वा छृतस्यौषधयुष्मामंस्र्थो न छतमन्यथायति एवमिदमपोत्यर्थ:।

Or as the grass, etc., eaten by a cow, do not become different from the cow, so is this universe.

ग्राभ्यां दृष्टान्ताभ्यामच्यमपर्थ: स्फुटित:।

By these two illustrations, the meaning is made clear.

यथा जल्लामुपाधिविगमे जणपश्यतथो: पूर्वावस्थापन्त्र: पिण्डाकारेण तथा ब्रह्म-तेजसोऽपि कायाभ्रप्राशमनश्रायुपाध्यपगमे स्वरुपेण चिद्-घनावस्थापनिरिति न वेदस्यानित्यलमिति।

As the lump of clay assumes its previous state when the adjunct (of being a pot) is removed, so also the Brahman, when the adjunct (of being the universe) is removed, assumes its real form, viz. consciousness.

रददानों सुप्र-प्रबोधवत् स्फुटिति वेदात्मना चिदाविभावे दृष्टान्तमाच, प्रभिध्यातुरवि स्फुटिरिवैतदिति।

The illustration is given of the manifestation of consciousness in the form of the Veda, like the clear perception of a well-known object.

एतदेदृपेष चैतन्यप्रसरथाभिष्यातुरभिध्यानकर्तू: मडख्समानेप प्रासादादिकार्यनिर्मातृ-यौंगौश्वरस्य विस्तृतिव्स्कार रदव, प्रथमौश्वरचिदिदक्षारो वेद इत्यर्थ:।

This is the expansion of the Yogīśvara, who is the creator of the universe, like a potter, and who is the manifester of consciousness.

ग्रचास्मिन्नध्ये उदाहरान्ति स्फुट्क्ति प्रिय इत्यर्थ:। किं तदाच, ग्रथ कमादिति। उत्तरमाच, यथादिति।

In this (chapter) they illustrate (the expansion of Brahman) clearly.

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वैद्युतो यस्यादुचारितमाच एव सर्वं शरीरं विद्योतयति तथादोमित्यनेतदुपासौतापरिमितं तेजः ।

The brilliance of whose (Prana's) movement is indeed seen throughout the body, is limitless, and is meditated upon as 'tad' and 'om',

पुरुषश्रेष्ठाख्यो योऽयं देहेऽस्मिन्नेव स्थितः । इन्द्रोयमस्य जायेयं सध्ये चारित्रख्यवस्थितः ॥

The person of supreme fame who is present in this body itself, is Indra; he is born and exists in this body with his characteristic functions.

यस्यादुचारितमाच एवायं वेदः प्रणवात्मा सवै शरीरं जगदित्येतत् विद्योतयति प्रकारयति तस्मादैश्वर रति वेद वक्ष्यत द्वति योजना । यस्यादृतपिप्ड्डवदहनौभृतवेदावस्था प्रणवात्मकमिदं ब्रह्मामृत तस्मादोमित्यनेतदपरिमितं ब्रह्म तेज उपास्वित प्राणवमात्मकस्य ब्रह्म ध्यायौतेत्यर्थः । एतदुक्तं भवति सर्ववेदार्थवबम्वननिवसनानि हि सर्वे कामाः पुरुषार्थभूताः प्रतिष्ठिताः, ते सर्वे प्रणवात्मकव्रह्म ध्यायतों भवन्ति प्राणवस्य सर्ववेदात्मकत्वादुद्ध्यासस्य सर्वार्थात्मकत्वात् सर्वपुरुषार्थ-

रूपलाच्चेति । वेदैरध्याननन्तरं निरूपणात् तदर्थप्रकाशकाः श्लोका मनाकायग्रिमारहन्तौत्यादय एवाच यद्यापि निवेश्र चितं युक्तास्तथापि ॐ मित्यनेतदपौतेति परस्य तेजस उपासनविधानादुपरिस्थ्य तेजसो विशेषावस्थानं वचू मध्ये पुरुष इत्यादयः श्लोका उपान्ताः । तेषाच्च वाचुषः स्वमचारो

चैति परच वर्तिष्यमाणैः श्लोकैरेकवाक्याता बोद्धव्या । तथा च यथापाठक्रममिह व्याख्याने डप्यर्थक्रमएवाऽर्थमज्ज्ञतिद्रेक्ष्यते ।

"पुरुषस्याचुषो । द्विधा सतौ" इति । योऽयं द्वचिपीडचिच्छवस्थितस्यादुः पुरुषः प्रतिद्विद्रो द्रष्टा ऋतयमिन्द्रः परमेश्वरः, या

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[७ मः प्रपाठकः]

दौपिकासहिता ।

समानगमस्तयोरेव हृदयान्तर्गते सुषौ ।

तेजस्तत्त्वोहितस्याच पिङ्गड खवोभयोस्तथो: ॥

देवता मध्ये वामेदचित्रवस्थिता दध्यम्चेन्द्रस्य जायापत्नौति योजना । उक्तञ्च रहदारण्यकेऽ 'दम्पो ह वै नाम योड्य दचिप्षे-

डचनं पुत्रषस्तं वा उक्तमिस्रष् शन्नमिन्द्र दत्याचचते परोचेष' (बृ०६) इति। ' यघ यत्रामेडचि्ट पुत्रवहुपमेष्टास्य पत्नी विराट्' (बृ०६) इति च। दूयमनयोर्जाग्रदवस्थोक्ता । खप्रमाच, समागम

इति । हृदयान्तर्गते सुषौ हि द्रे नाडौजाग्रभमार्गते तथो-

रिकेन्द्राग्र्यो: समागम एकस्थाने डवस्थानं 'मिथुनौभाव दत्यर्थ: । तथोरनाहदयाकाशे सुप्तथोस्तेजस्तेजनं जीवनम्नरमिति यावत्,

तथज्जोहितस्य 'पिङ्गड: परणाममस्तदुभयोस्तथोरनमित्यर्थ: । तथा च रहदारण्यकेऽ 'तथोरेष सस्तावो य एषोन्तर्हृदय

आकाशो डथेनयोरेतदं य एषोन्तरैहृदये जोहितपिङ्गोडथै-

नयोरेतत् प्रावरर्णं यदेतदन्र्ददये जालकमिव' इति । यदनं पान्थोपयुक्तं प्राणिगमस्तदायचैग्रणा पश्चभान खूष्म-

मध्यमा षि षड्भागतामापद्यते, तच खूष्मो भागः पुरिषमूचादि-

रूपो वर्डर्गश्च्छति, मध्यमस्थ नाडौदारा सर्वं शरोरं रष-

लोहितमांशादिरूपेष परिनाम्यादानुप्रविष्टति, ऋषिषडस्रु मन-

मादौतुपचिनोति । तच यो मध्यमो रसभागः स लोहित-

पिङ्गड दत्युच्यते तस्य शरौरस्थितिच्छेतुलात्, तथोक्तदन्रमिति

तात्पर्यार्थ: । ददानीं तयो: मध्यरर्णमार्गेमाह, हृदयादिति ।

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हृदयादायतौ तावच्च्वासौस्मिन्न् प्रतिष्ठिता ।

From the heart they extend and in them (i.e., in prāṇa and apāna) they (i.e., the nerves) are established.

सारथ्यौ सा तयोर्नाडौ द्वयोरेका द्विधा सती ॥

They (i.e., the nerves) are the charioteer of those two (i.e., of prāṇa and apāna); of them (i.e., of the nerves) one is divided into two.

मनः कायाग्रिमाहन्ति स प्रेरयति मारुतं ।

The mind strikes the foremost (i.e., the tip) of the body; it (i.e., the mind) urges the air (i.e., prāṇa).

माहुत्स्वूर्यासि चरनमन्त्रं जनयति स्वरं ॥

And the oblation (i.e., the inner heat) produces the movement (i.e., of the organs of speech) and the sound (i.e., the voice).

या नाड्यौ हृदयाद्विगंतौ तावदायतौ दोर्घौं यावच्चचुरतोऽस्मिं

The nerves which extend from the heart are as long as the height of the person (lit. this).

श्रुतौषि प्रतिष्ठिता, भरतोऽस्यामिन्द्रेन्राश्राविति वा श्रावयत्येताविंत

They are established in the ears; Indra (i.e., the lord of the senses) having caused it (i.e., the organ of hearing) to hear (i.e., having given the power of hearing to it) causes (the sound) to be heard (by it).

वा श्रावयत्येताविंत वा सारथ्यौ नाम नाड्यौ सच्च्वरषमार्गभूता एकापि सती तयोर्द्यो:

Or (it can be explained otherwise thus): The two nerves which are the charioteer (of prāṇa and apāna) are the path for the good and the bad (deeds); though they are one, they become two.

सत्यद्विचारणाप्रकल्वातं द्विधोच्यते इत्यर्थः; 'प्रधेनयोरेषा

Because of the deliberation on truth and falsehood, it (i.e., the nerve) is said to be twofold; this is the meaning (of the passage).

सृति: सध्वरषौ चैषा हृदयादूर्ध्वा नाड्यच्ररति' (छहद०)

This is the path of the good and the bad; this nerve goes upward from the heart.

इति श्रुत्यन्तरं । एवमनुयोगांधतत्त्वप्राप्तावम्यतसच्च्वरषामार्गा उत्तः ।

Thus another Śruti (passage) (says). Thus the path of the good and the bad has been stated for the attainment of the real nature (of the Self) by means of the enquiry (into the nature of the Self).

रदानौ सुप्रप्रासिक्रमेणैवावस्थाच्यायातौतं तुरौयं पदमेकरसं

The two breaths (i.e., prāṇa and apāna) having reached the state (of equality) by means of the proper regulation (of their movement), the fourth state (i.e., turīya) which is of one flavour (i.e., homogeneous) (is attained).

तत्त्वमनयोर्वैक्रव्यं तदिहार्थादुक्तमेवेति सिद्धूवत्कथ्य प्रकतं

The oneness of the two (i.e., of prāṇa and apāna) is declared here (in this Upaniṣad) by implication; it is stated as if it were already established.

वेदाविभागाविषयं श्लोकजातमुदाहरति "मनः । एवमादः :"

He (i.e., the author of the Upaniṣad) quotes a verse which is not found in the Veda (i.e., which is of uncertain origin) (and which begins with) 'The mind, etc.'

इति । उहुदूर्थावामनतयातात्विवचानुग्ट्हीतया 'बुद्ध्या नियुक्तं

Thus (the verse is quoted). The meaning (of the verse) is explained in accordance with the context (of the Upaniṣad).

मनः कायाग्रिं मरौरक्शितमूर्ध्वप्रम्रिमाहन्ति प्रबोधयति,

The mind strikes (i.e., urges) the foremost (i.e., the tip) of the body which is well-guarded by the vital energy and which is raised upward; it (i.e., the mind) awakens (the body).

स कायाग्रिमोहतं वायूं प्राणाख्यं प्रेरयति व्यापारयति घोषवन्तं-

That (i.e., the mind) urges the air called prāṇa which resides in the foremost (part of the body); it (i.e., prāṇa) makes (the body) active and produces sound.

मापादघतेत्यर्थः । मारुतस्खररविच चरनं मज्चरनं मन्त्र खरं

The meaning (of the verse) is that (the mind) produces (the sound). The movement (i.e., the activity) of the body is caused by the air (i.e., by prāṇa).

घोष जनयति, ततः खजाग्रिययोगात् निर्मेस्थनकाष्ठं खज

The sound (i.e., the voice) is produced (by the body); thence (i.e., from that sound) by the conjunction of the sound (i.e., the letter kha) and the first (letter, i.e., a), the wood (i.e., the letter 'kha') which is the place (of the production) of the sound (is formed).

दत्युच्यते, खजस्खानौचेनाग्रिना योगादूदिद उरःप्रदेशे सम्र्रयुज्तं

It (i.e., the letter 'kha') is called (by the name) 'kha'; by the conjunction of 'kha' and 's' (i.e., by the combination of the letters 'kha' and 's') at the beginning (of the compound), the well-jointed (letter 'kṣa') in the region of the breast (i.e., in the chest) (is formed).

सम्यगाखोडितं तन्वादतखरूपं मनोदष्ट्युपरतं प्रथममप्पो:

Well-formed (i.e., properly pronounced), having the form of the body (i.e., being the embodiment of the body), restrained by the mind, (and) withdrawn (from the objects), (the letter 'kṣa') is the first (letter of the Pranava, i.e., AUM).

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खु ज्ञामयोगारूढः सम्प्रयुक्त- मयोऽच्युतद्वैतसः कष्ठदेशे । जिह्वाग्रदेशे वागकृत्य वृत्ति विनिर्गतं माठकसेवमाहुः ॥

सुषुम्नात् केवलान्मात्राताद्धि यस्मात् ऋषुरेव मन्त्रस्वरात्मकः जातः । सः, पुनः कष्ठदेशे प्राप्त दिरणदिङ्मुखितं, पुनरिङ्काग्रदेशे गतं ऋषुकं चिङ्गुषितं विद्धि । एवं विनिर्गतं कर्मेषाभिव्यक्तं वर्षाजातं, माठक सर्वपदवाक्यानां योनिभूतमाजरध्यात्मविद्रव्यर्थः ।

He who is devoted to the knowledge of Yoga, and is wholly absorbed in the thought of the indestructible One, is said to have attained to the state of Māṭṛka in the region of the palate, where speech is produced.

चेदि सम्प्रयक्मात्रे छायादिरणैरिति यद् पठ्यते तदा छेदि सम्प्रयुक्तमपु ततः छ्राणोदिरेःखिलत्यादि योज्यं । ददानीं सर्वे ग्रास्लायें विदितग्रंथसामिषेऽपसदरति "न पक्षनु । सर्वेऽग्रः" इति ।

एतस्मिन् ग्रास्ले यत् तत्सं ग्रासद्ग्रंथाः परस्य च ब्रह्माणोनेकविधमुपपादितं तथैकोऽविधिनोपायोपेयभावेन पक्षनु स्वानुभवमापादयन्यो भवति म सत्युं मेघारं पुनर्नं पश्यति न रोगं पश्यति व्याधिं न पश्यतोत्यर्थः । उत ऋपि दुःखतां दुःखमिवेतत् श्राधिमपि न पश्यतोत्यर्थः । देहदयसमस्तस्नाभावाच्चाधियाधिप्रज्ञो जन्मामृत्युजरादिप्रज्ञो वाच्य सम्भवेदित्यर्थः ।

If it is read that 'the shadow, etc., are produced in the same measure as the object', then it should be understood that all the organs of speech are connected with the object. At that time, all the Vedas and other scriptures become insignificant, and one attains to the state of Brahman, as it is said, 'There is no duality, all is one.'

विद् यस्मात् पश्यन् ज्ञानौ सर्वं पश्यति सर्व-माधिव्याध्वासाद विषयलेनानुभवति न स्वधर्मलेनैत्यर्थः । यद्वा पश्यन् हि ज्ञानौ सर्वं सर्वात्मकं ब्रह्म पश्यति, ऋत: सर्वग्रः सर्वात्मकः सर्व ब्रह्माश्रोति ब्रह्मैव भवतोत्यर्थः ।

When one sees with the eye of knowledge, he sees everything as one, and experiences all objects as being pervaded by the same essence, without being bound by his own duties. Or, when one sees with the eye of knowledge, he sees everything as Brahman, and hears everything as Brahman, and becomes Brahman itself.

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न पश्यन् मृत्युं पश्यति न रोगं नोत दुःखतां ।

Not seeing death, he sees not disease nor sorrow.

सर्वं हि पश्यन् पश्यति सर्वमाप्नोति सर्वशः ॥

Seeing everything, he obtains everything completely.

चाक्षुषः स्वपचारौ च सुप्तः सुप्तात् परस्थ यः ।

यथोक्तविधिना परापरब्रह्मातत्त्वावधारणमेव परमपुरुषार्थसाधनं परमानन्दादयः ब्रह्मैवात्माभेदेनाविर्भवंति पुरुषार्थं इति मिद्धुमत्युपसंहारार्थं योज्यः। यत् पुनरिंद्रियैषु सुप्तं तुरीयेऽपि पदं वक्तव्यं मिद्धुवचचात्कमित्यं तदिदानीं प्रपंचयत्नोवेद्यतत्त्वमुपसंहरति “चाक्षुषः” इति ।

यः पूर्वं पुरुषायुषं रत्यादौ इन्द्रियैष्वरूपनिष्ठुनात्तमा नागदवखाभोक्तात्मा निर्दिष्टः स तर्हि चाक्षुष उच्चते । स एव इन्द्रियैःसुषिरेऽपि मझ़रनं वासनामयविषयद्रष्टा सन्नचारौ भवति । उभयविधदर्शननिद्रत्युपरमे च छन्नः छषुषिं गतः स भवति ।

He who was previously described as the enjoyer of objects through the senses, is now said to be the seer through the eyes. He is the same one who is active in the waking state and who is the seer of objects through the senses even when they are at rest.

एवमेतेऽच्यक्षिमप्यामवख्यानां भोक्तारो , विशिष्टैजसप्राज्ञसंज्ञका उक्ताः । यस्मात् परः पुमान् आत्मा स उक्तविष्वादात्मचतुष्टयापेचया तुरीय उच्चते, एवसुप्तप्रकारेऽप्यस्य चिदात्मनो भेदाख्वलारः प्राभवद्रुः, तेभ्यः शेषु मध्ये तेभ्यो वा विश्वादिभ्यो विश्वादपेचया तुयं तुरीयं छतुथें पदं महत्तरमतिशयेन महदत्यन्तमपरिच्छिन्नमित्यर्थः ।

Thus, these seers of objects through the senses are described as having the nature of the enjoyer. The one who is beyond them is called the fourth, beyond the three states of waking, dreaming, and deep sleep. He is the supreme Self, beyond the three states.

तुरीयस्म महत्तरतमसुपपादयति, चिच्छविति । चिषु जाग्रद्दिषु स्थानेवैकपात्र तुरीयाख्यं ब्रह्मा चरित सर्वकल्पनाधिष्ठानत्वेनानुगतं वर्तते तत्यर्थः ।

The fourth state is established as being beyond the three states, and is described as the consciousness that pervades all states. It is the state of Brahman, which is present in all places and is the substratum of all creation.

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मेदाश्रैतेॆस्य चत्वारस्तेभ्यस्तुयंं महत्तरं ।

दिश्श्रैष्पाच्चरे दद्मं विपाच्चराति चोत्तरै ॥

सत्याद्रतोपभोगार्था:* दैतौभावो महात्मनः । इति दैतौभ,वो महात्मन् इति ॥

प्राज्ञाख्यं उत्तरे उत्तरस्मिन्स्थरौधे चरति तदाश्रितं सदू वतंत सत्यर्थः । पतदुक्तं भवति, कायें कारणमिति जगतोऽन्र्श्यादयं प्रतिष्ठदुं, तच काये शूनं सृक्क्य्र्चेति द्विविधं, तयोः शूनकायेः- पारधिविम्शः, शूनकाचैःपाधिस्थौजसः, पतधोः श्वोपाधि- पारतन्त्र्यात् तावन्माचपरिच्छिन्नावति नैतौ महत्तरौ, कार- णावस्थिजगद्रौजोऽपाधिस्थु प्राज्ञः सकारणस्य श्वोपाधेः कार्षे- व्याऽपिलादवस्थार्तरमप व्याप्तुनं पूर्वोऽपेक्ष्य व्यपक इति महान् भवति, पतत् चितयं येनान्वचिछनसप्रकारात्मना माच्चया भास्यते यत्कथया च मर्दिति व्यवच्छ्रीयते तत् तुरीयंं कार्यकारणोपाधिद्वयरहितं परिच्छेदकामावादपरिच्छिन्नं महत्तरमिति ।

तदुक्तं ‘कार्येकरणे बद्धौ ताविद्येते विश्च- तैजसौ । प्राज्ञः कारणबद्बस्सौ दै तु तुरीयं न मिष्यत:’ इति । तद्वि किं परिच्छिन्नापरिच्छिन्नपरपेषामतभेदोज्ज्वलतां नित्याच, सत्यमनिर्दं चिदात्मरूपं, अनृतं परारूप- मवस्थाचयतद्रिभानिष्टत्वात्, ताभ्यां परस्पराद्यस्थाभ्यासुपभोगो व्यवदारः मत्या नृतोपभोगः. स एवार्थस्त्र्यात् तनिमित्तं

उपभोगार्थंत् । इति समौचोचः पाठः ।

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इति मैत्र्युपनिषदि सप्तमः प्रपाठकः ॥

Thus ends the seventh chapter of the Maitri Upanishad.

सदात्मनः पूर्णंसख्य ब्रह्मात्मनो दैतौभावो नानात्वं माथिकं न परमार्थमित्यर्थः । ग्रभ्थास उपनिषत्समाश्रितः ॥ ० ॥

The duality of the existent self and Brahman is not real, it is only a mental concept, not the ultimate truth.

द्रति श्रीमत्परमहंसपरित्राजकाचार्य श्रीरामतीर्थ्यविरचितायां मैत्र्युपनिषद्दीपिकायां सप्तमः प्रपाठकः समाप्तः ।

Thus ends the seventh chapter of the commentary on the Maitri Upanishad written by Sri Ramatirtha, a Paramahamsa and a wandering ascetic.

नमस्तस्मै भगवते रामानुजपद्ममेधसे ।

Salutations to that Lord Rāmanuja, the recipient of the lotus-like wisdom.

चेनान्तहृदयक्षेन लुचमानो विचेष्टशे ॥

Who, shining in the field of the heart, manifests various activities.

विचारचाम्यहं नित्यं वेदतत्त्वार्थमादरात् ।

I always contemplate with reverence the true meaning of the Vedas.

चेष्टामनुययात् तेभ्यो ग्रहभ्योऽस्तु नमः सदा ॥

May there be salutations to those planets that influence one's actions.

मैत्र्याख्योपनिषदां दीपिकेयं महात्मनां ।

This commentary on the Maitri Upanishad is for the great souls.

ग्रन्थवत्कृत्वभामाय भूयादार्केन्दुतारकं ॥

May it be like a text that shines like the sun, moon, and stars.

॥ ० ॥ मम्युः ॥ ० ॥

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सर्वोपनिषदर्थानुभूतिप्रकाशौय-दशमोडध्यायः

मैत्रायण्यान्त्रो या प्राख्या मा याजुषौ मता ।

तेषां ग्राकाण्यसृनिबर्ंधयामास भूरपतिं ॥ १ ॥

रुद्रद्रषः स्वस्य राज्ञः पुचं संख्याप्य निर्गंतः ।

वने महत्प्रसादेन विशिष्टे सुनिमार्गयत् ॥ २ ॥

प्रशास्वतं शरौरं मे कृतं याचात् ततः पुरा ।

ज्ञाशाम्यातमानमतज्ञो सुनिन्मां बोधयिष्यति ॥ ३ ॥

दत्यभिप्रेत्य साच्छादं प्रतिपत्य सुवि स्थितः ।

वृणोत्व वरमित्युक्तो दतवानात्मवेदनं ॥ ४ ॥

राज्ञां भोगप्रधानानामात्मज्ञान सुहुःश्रक ।

वृणोत्व कामानित्युक्तः स सुनेः पादमगच्छत् ॥ ५ ॥

पादं स्वसृंघेवस्थाषु खवैराग्यं प्रकाघात् ।

प्राधारे करणे दोषानवोचद्दोकृं भोगयचोः ॥ ६ ॥

भोगाधिकारणं देहस्तस्य दोषा दमे स्कुटाः ।

प्राशिचर्मंस्स्वायुमच्यनामांसशुक्रादयोऽसृविच्छा ॥ ७ ॥

बौभत्सा कारणेऽचेषु मच्चतां भुज्यते कथं ।

विटृपूरष्वाते मचः सन् भुङ्के कोऽपि न वृद्विमान् ॥ ८ ॥

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पुरा लविययाडSचक्रदोषोऽहं भुक्तवान्स्ततः ।

Formerly I was free from defects, but now I have eaten (i.e., enjoyed) and hence I am tainted.

बालो विशुढो यत्किश्चित्किद्यादिष्टादिकं यथा ॥ ८ ॥

Like a foolish child who does everything that is forbidden.

भोगाधिकारणे दोषा नैवासते भोगसाधने ।

Defects do not exist in the means of enjoyment, but in the enjoyment itself.

चित्तेऽपि बहवो दोषा वर्तन्ते हि निरन्तरं ॥ ९० ॥

And there are many defects in the mind, continually.

कामकोधौ च लोभमोहौ विषादौ चाऽभयादयः ।

Desire, anger, greed, delusion, sorrow, fear, etc.

ये सन्त्येतेप्साचित्ता भोगिनः किं सुखं भवेत् ॥ ९१ ॥

These are the desires of the enjoyer; how can there be happiness?

श्रूयन्तां भोगिनो दोषाश्च भोक्तारो बहवो मताः ।

The defects of the enjoyer are heard of; many are considered enjoyers.

देहाभिमानिनो जौवा उत्तमाधममध्यमाः ॥ ९२ ॥

Those who identify with the body are Jivas, high, low, or middle.

दरिद्राः श्रियमाः क्षेया मध्यमाश्चकवर्तिनः ।

The poor are miserable, the middling are kings.

मत्स्यवाच्याः कत्तमाः श्रेष्ठाः सर्वेऽपि निष्प्रयोजनाः ॥ ९३ ॥

The best are those who are like fish (i.e., always hungry); all are without purpose.

उत्पन्नध्वंसिनो यद्यत् स्वदेहग्रामप्रकादयः ।

Whatever is born, it perishes; the body and its parts are manifest.

तथैव सर्वे भोक्तारो ध्वंसन्ते स्वायुषः च ये ॥ ९४ ॥

Similarly, all enjoyers perish within their lifespan.

भोक्ता न नश्यते किन्तु देह एवेति चेच्छृणु ।

If you say that the enjoyer does not perish, but the body does, listen.

देहख्यस्यैव भोक्तृत्वं तनुभेदेऽपुषा सह ॥ ९५ ॥

The body is considered the enjoyer, along with the different bodies.

दरिद्राणां भोगहेतुः श्रियमत्यासु न सन्य्यध ।

For the poor, enjoyment is a cause of misery; for the wealthy, it is not so.

सच्युत्प्रसुखानां ते विद्यन्ते चक्रवर्तिनां ॥ ९६ ॥

Those who are happy with what they have, are found to be kings.

दिति चेत् सन्तु सर्वथा निपतितानाम भावनाः ।

If it is said that those who are fallen have a different mindset.

तिष्ठते चक्रवर्त्ती तां सन्य्यज्य महतों श्रियम् ॥ ९७ ॥

A great king gives up his wealth and retires.

भन्तर्धानादिगमिषु गन्स्ववोन्दिषु विद्यते ।

In the state of deep sleep, etc., there is a kind of knowledge.

विद्यातां ताम सुषुप्तु तेषां प्राक्लेषु कथ्यते ॥ ९८ ॥

That state is called deep sleep; it is described in the scriptures.

भोक्तॄणां नश्वराणां को भोगः स्वाभाव्यचिन्तयात् ।

For perishable enjoyers, what is enjoyment, but a natural thought?

ग्रथानो मुनि नो कश्चिन्मुमुक्षुर्धैननिमिच्छति ॥ ९९ ॥

A sage who is seeking liberation does not desire anything.

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तिष्ठलसौ भोक्तृदोषो भोगेऽपि श्रूयतामघम् ।

The fault of the enjoyer remains even in enjoyment; hear the evil (of it).

प्रतिनिगिर्योदिकं सर्वं नश्यति किसुतेतरत् ॥ २० ॥

Everything is swallowed up in it; what else will be destroyed by it? (verse 20)

दोषान् शोडश शक्रस्य संभारो नश्यतौति चेत् ।

If it be said that the sixteen faults of Indra are destroyed by the collection (of enjoyments),

न, भोगैराश्रितसंसारावस्थितिदर्शनात् ॥ २१ ॥

No, for we see that the continuance of the round of existence is supported by enjoyments. (verse 21)

भोगकालेऽपि हि कर्म कुतो जन्म ददाति नो ।

For even at the time of enjoyment, Karma produces birth;

ब्रह्मरूपस्थितो नेक इवास्ते संसृतस्थितः ॥ २२ ॥

though one abides in the state of Brahman, yet he appears as if manifold, abiding in the round of existence. (verse 22)

संहाररूपे पतितमस्माद्दृश्यतेऽहंषि ।

In the form of dissolution, it is seen to have fallen from this (state of Brahman);

त्वमेव गतिरस्माकमन्या काडपि न विद्यते ॥ २३ ॥

Thou art our only refuge; there is not any other whatever. (verse 23)

राज्ञाडक्षे तत्रिवराग्यात् दृढया मुख्या धिकारिताम् ।

As a king appoints a chief officer with full authority over the dice-game,

तमाच्छ तसृभ्यस्स्वमात्मजैराडडत्मानं न संशयः ॥ २४ ॥

so (the Lord) doubtless appoints the Self to (enjoy) the objects of the senses with the organs which are his own sons. (verse 24)

यज्ञदानादि हत्वं ते जातं विविधिषोद्यतं ।

The fruit of sacrifices and gifts, &c., is (only) the perishable (Svarga) which is attained by them;

सफलं न पुनः कर्म कर्तव्यं तेऽच विद्यते ॥ २५ ॥

there is no fruit which is not perishable, (and) there is no Karma which is not to be done (again). (verse 25)

विषयासक्तिरेवास्या ज्ञानस्य प्रतिषन्धिका ।

Attachment to objects is the hinderer of this knowledge;

एषा तु नास्ति ते ज्ञानं ह्यप्राप्तमिव स्थितम् ॥ २६ ॥

this (attachment) does not exist in thee; (therefore) knowledge remains as if already attained by thee. (verse 26)

संमारदृष्टेस्तु बडा व्याघ्रे तस्मिन्नप्रेष्ठः ।

But from the point of view of worldly existence, a tiger is greater (than a cat), and that is not dear (to thee);

योऽवशिष्टो भाति मोघनेवात्मेत्यवगच्छ भोः ॥ २७ ॥

whatever remains, O king, appears to thee as useless, like the Self. (verse 27)

अर्वावशिष्टो य आत्माडSत्माऽऽमित्येव गम्यते ।

Whatever remains, is understood to be the Self, as it were;

मतभेदादहमुत्रद्वैर्ज्ञस्वस्स्वच को भवेत् ॥ २८ ॥

from difference of opinion, there is difference hereafter; who will be the knower of the Self? (verse 28)

देहे कर्ता च साचौति चयो वादिभिरोरिताः ।

In the body, the doer and the enjoyer are declared to be different by the disputants;

आत्मानस्सेषु कतमो भवतोऽभिमतो बद ॥ २९ ॥

tell (us) which of the selves abiding in (the bodies) is the favourite of thee. (verse 29)

साच्यात्माडभिमतो नान्ये तयोदेऽप्याकल्थैरिताः ।

The intelligent Self is the favourite of thee; not any other; and that is declared to be the enjoyer even by the logicians;

संशारान्तःपातिनौ तौ न तथोरात्मलोचिता ॥ ३० ॥

both (the doer and the enjoyer) fall within the round of existence; they are not considered as the Self by the wise. (verse 30)

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चाचुष्यवाचारेडस्य भाषकत्वेन माचिता ।

विवेकं प्राप्यते तस्माद्व्युपाधौ समुच्यते ॥ २३ ॥

देहमध्येsडस्ति हृत्पद्मं नाडौँयतमध्योमख्खम् ।

नाडच्यमध्येऽस्थि तं देहं व्याप्य व्यवस्थिताः ॥ २४ ॥

प्रहद्वारोऽच चिच्युत्तः कर्ता भोक्ता हदि स्थितः ।

मनोडनःकरणं शिल्पा हदि तस्य बहिर्निजेतु ॥ २५ ॥

रश्मिवत्परतता वृत्तिनिरोधाप्रोतश्चिगोलकम् ।

प्रसृततन्ना बहिस्सूत्रुरिन्द्रियैष सह व्रजेत् ॥ २६ ॥

वृत्त्यवृत्तिनचैतन्यं घटाकाशवदेतथा ।

तद्वा सह बहिर्गता तदाज्ञानं तदेत नाशकत् ॥ २७ ॥

तहृत्यागमनात्पूर्वमज्ञानेन समावृततं ।

बाह्यं जगत् तदज्ञानं तथा वृत्त्याडपसार्धडते ॥ २८ ॥

वर्तिनिष्ठो यथा दीपस्थो नाशयते तथा ।

चैतन्यं वृत्तिनिष्ठं यत् तदज्ञानस्य नाशकम् ॥ २९ ॥

एष ह्याज्ञाचैतन्यपदार्थोंडचैषा बहिर्गंतः ।

व्याप्योन निखिलं तच वयथा नाश्रोति काश्चन ॥ ३० ॥

प्रतिकूलात् तु विषयाच्चा यथा सा तु मानसौ ।

न चैतन्यगतेर्येवमाचार्याः स्पष्टमब्नुवन् ॥ ३१ ॥

दुःखो यदिद भवेदात्मा कः साचौ दुःखिनो भवेत् ।

दुःखिनः साचिता नैवं साचिष्णो दुःखिता तथा ॥ ४० ॥

नर्ते स्वाद्विक्रियाः दुःखो साचिता का विकारिषः ।

धौविक्रियासचस्सापां साच्चितोडहमविक्रियः ॥ ४१ ॥

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यः साक्षी चित्पदार्थोंऽमौ जीवात्मा तस्य जीवता ।

He who is the witness of the intelligent substance, that is the Jīvātmā; his is life;

श्रद्धाद्वारेऽपि तादात्म्यभ्रान्त्यैव परिकल्पिता ॥ ४२ ॥

and through faith also, owing to the delusion of identity, it is imagined.

बोधयित्वा जीवतत्त्वं जीवेश ब्रह्मरूपताम् ।

Having made known the truth of the Jīva, and the identity of the Jīva and Īśa with Brahman,

बोधयामास मोह्यात्मा खेन रूपेण तिरष्ठति ॥ ४३ ॥

the deluding soul made (him) know (it) by his own form which is like the sky.

स्वात्माऽऽदर्शदर्पणाभ्यां युक्तः कलुषितः पुरा ।

Formerly, the soul was defiled by being joined with the mirror of the mind,

विवेचितः खलु देहादिदेव प्रसीदति ॥ ४४ ॥

but when separated from the body, etc., it becomes clear and pleased.

श्रद्धाद्वारादिविक्षेप्तं तदा सम्प्रकृष्ट प्रसीदति ।

When it is thrown (into the Brahman) through faith, etc., then it becomes exceedingly clear and pleased.

स्वाधियाध्वाखिलाक्षुषं न चिन्मात्रेऽस्ति किश्चन ॥ ४५ ॥

The whole path of the organs is in the Self; there is nothing whatever in the mere Intelligence.

एष साक्षी सम्र्प्रसादो देहादिसमुत्थितः ।

This witness is the Supreme Intelligence, rising above the body, etc.,

ग्रामसिद्धं परं ब्रह्म ज्योतिः प्राप्नोति वाक्यतः ॥ ४६ ॥

and by the sentence (of the Śruti) it attains the Supreme Brahman, the light, which is well-known in the world.

मत्तोडन्यद्ब्रह्म परमं रूपकाश्रयमिति भ्रमः ।

The idea that there is a Brahman different from me, which is the resort of form and light, is an error;

पुराश्रौततत्त्वमस्याद्वाक्येनासौ निवर्त्तते ॥ ४७ ॥

this is removed by the sentence of the Śruti, 'Tat tvam asi,' etc.

अन्नाद्ब्राह्मणधमापाचे ज्योतिःप्राप्तिरितीर्यते ।

It is said that the attainment of the light is from the food of the Brāhmanas;

ततोऽन्यो ब्रह्मणा खेन रूपेण व्यवतिष्ठते ॥ ४८ ॥

but different from that, the Brahman abides in the form of the sky.

एवं व्यवस्थिते योडसावात्मानुभवगोचरः ।

Thus abiding, He who is the object of the experience of the Self,

स एवं म्रतिभौत्यादिरहितं ब्रह्म नेतर्त्त ॥ ४९ ॥

thus (the Yogin) leads on (his mind) to the Brahman which is devoid of grossness, etc.

श्रवणं मननं ध्यानं विधायाः साधनचयम् ।

Having performed the aggregate of means, hearing, thinking, and meditation,

प्रज्ञानं संग्रही भान्तिरिव्येतां निवर्त्तेकम् ॥ ५० ॥

and having collected the knowledge (of Brahman), he should remove the delusion, as (one removes) a lamp (from the presence of the sun).

गुरूपदेशश्रवणादज्ञानं विनिवर्त्तते ।

By hearing the instruction of the Guru, ignorance is removed;

उपपत्तिपरामर्शातं मंश्रयान्निवर्त्तेनम् ॥ ५१ ॥

by the consideration of the fitness (of the Vedānta), doubt is removed;

निरन्तरध्यानतसु नश्यति भ्रान्तिवासन ।

by uninterrupted meditation, the delusive impression is destroyed;

राजस्रे श्रवणं जातं मननं कुत्र चनत॥ ५२ ॥

when hearing has taken place, then thinking (of the truth) follows as a matter of course.

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अथानुभूतिप्रकाशः ।

प्रमाणे सम्रदाये वा तत्त्वे वा संग्रथो भवेत् ।

In the proof, in the subject-matter, or in the essence, there should be a connection.

उदितेऽसुदिते वेत्य होमः शास्त्रादिकल्पितः ॥ ४३ ॥

The scriptural injunction is laid down whether it is manifest or not manifest. || 43 ||

न तथाऽऽब्धौ विज्ञेयं सर्वोपनिषदां रिष्यात् ।

One should not know the ocean in the same way as the essence of all Upanishads.

न प्रमाणे संगथोडतः सम्रदायेऽपि नाक्ष्यमौ ॥ ४४ ॥

There is no connection in the proof, hence there is no authority even in the tradition. || 44 ||

ग्राख्याप्रवर्तको मैचो मज्ञामाच न चापरः ।

The propounder of the scripture is not Maitri, nor is it another.

श्रोड़पि किश्चित्सुपाख्यानमुदाहृत्य ममान्त्रवैत् ॥ ४५ ॥

Even if one hears a good narrative, it is cited and becomes my mantra. || 45 ||

तत्त्वस्थः संग्योडपैति तदाख्यानमिदं ह्रृणु ।

One who is established in the essence attains the connection; listen to this narrative.

सुनध्यो वाचखिच्या ये ते प्रजापतिमन्रुवनं ॥ ४६ ॥

Those who listen well and speak well, they speak of Prajapati's mantra. || 46 ||

श्रुचेतनं परौरं तत् केन चेतनवृत्ततम् ।

The pure consciousness is beyond that; by whom is it made to function?

प्ररेकां वाड्मयं कोऽनूभूतिकृत् प्रत्यग्रवेदिषा ॥ ४७ ॥

Who is the creator of the speech that is the essence of knowledge, known directly by the seer? || 47 ||

वेदान्तसुत्तरे भागे श्रूयते परमेश्वरः ।

In the latter part of the Vedanta, the Supreme Lord is heard.

स करोत्युभयं तस्मात् ताच्चिकं रूपमुच्यते ॥ ४८ ॥

He creates both; hence, the form is said to be derived from that. || 48 ||

अज्ञानमिष्राभावाच्चेतुः पापविवर्जनात् ।

Due to the absence of ignorance and the avoidance of sin, the intellect becomes pure.

पूतो रूपेण नाक्वा च होनलाच्छून्यमुच्यते ॥ ४९ ॥

Purified by form, it is not said to be void or empty. || 49 ||

ग्रान्तः क्रोधादिराचित्यादम्राणोऽचेष्टकलताः ।

The tranquil one, due to the absence of anger and other qualities, becomes inactive and motionless.

देगालोपाधिराहियादनौष्मात्मा खतो भवेत् ॥ ५० ॥

Due to the absence of the limiting adjuncts of time and space, the individual self becomes the Supreme Self. || 50 ||

कार्योपाधिरयं जौः कारणोपाधिरेश्वरः ।

This is the effect with its limiting adjunct; the cause is Ishvara with its limiting adjunct.

कार्यकारणतां हित्वा पूर्वबोधोदयश्रिष्यते ॥ ५१ ॥

Abandoning the state of effect and cause, the prior knowledge arises, and one becomes exalted. || 51 ||

देग्यात् कालाद्स्ततस्व परिच्छेदविवर्जनात् ।

Due to the absence of limitation by time and space.

अननोऽपच्याभावादच्योऽचलनात् स्वरः ॥ ५२ ॥

Due to the absence of decay and change, one becomes undecaying and unmoving, and attains the state of Brahman. || 52 ||

नित्यस्फूर्त्या ग्राप्तस्तोऽयमजो जन्मादिवर्जनात् ।

This one, being eternal and self-luminous, is not born, and is free from birth and other attributes.

खतन्नो न पराधौनः खमहिक्क्येव तिष्ठति ॥ ५३ ॥

The Self is not dependent on another; it stands as the Self, supreme and alone. || 53 ||

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महिमाSडस्र्यर्चोपलादखडेकरशातमता ।

mahimāḍasryarcoplādakhaḍekaraśātmataḥ

ग्राधारान्तरराहित्यात् स्थिरतिरचोपचर्यते ॥ ६४ ॥

grādhārāntararāhityāt sthiratiracopacaryate

ग्रोनिच्चशब्दृप्रसक्तदृशोर्निवेद्यं कथयम् ।

groniccahabadṛprasaktadrśornivedyaṃ kathayaṃ

रति चेत् खांग्रहृपेक्षे देहेऽदृश्याय निर्वहेतुं ॥ ६५ ॥

rati cet khāṃgrahṛpekṣe dehe'dṛśyāya nirvahetuṃ

म एवोक्तो देहस्यैौ विद्धिरतुभयते ।

ma evokto dehasya'cau viddhiratubhayate

. नेतरैः स्वच्छुपोड्यामिन्द्रियाविषयालतः ॥ ६६ ॥

. netaraiḥ svacchupodyāmindriyāviṣayālataḥ

पूर्णैलातं पुरुषाख्योऽसौ देहेऽखांग्रेन वर्तते ।

pūrṇailātaṃ puruṣākhyo'sau dehe'khāṃgrena vartate

बुद्धिपूवं यथा सुप्तः स्वेच्छया प्रतिबुध्यते ॥ ६७ ॥

buddhīpuvaṃ yathā suptaḥ svecchayā pratibudhyate

स्वाध्यायकः प्रदोषेषु मध्यरात्रे च बुध्यते ।

svādhyāyakaḥ pradoṣeṣu madhyarātre ca budhyate

स्वेच्छया परमात्मानप तथाSखांग्रेन वर्तताम् ॥ ६८ ॥

svecchayā paramātmānapa thāSakhāṃgrena vartatām

प्रतिदेहं तु चिन्माचो घटाकाश इव स्थितः ।

pratidehaṃ tu cinmāco ghaṭākāśa iva sthitaḥ

देहं साचितया जानन् स्वेच्छज्ञ दति कथ्यते ॥ ६९ ॥

dehaṃ sācitayā jānann svececchajña dati kathyate

मडूल्याध्वसायाभिमानैरेषोडनुमौयताम् ।

maḍūlyādhvasāyābhimānaireṣoḍanumouyatām

सर्वैरचैरेपेतलात मडू स्वाच्छस्य मभवेत् ॥ ७० ॥

sarvairacairepetalāta maḍū svācchasya mabhavet

तेनावच्छिन्नचैतन्यहपेक्षेदं वपुष्रधा ।

tenāvacchinnacaitanyahapakse'daṃ vapuṣradhā

चेतनैकल्य कार्येषु प्रथतेतैर्मैरथया रषः ॥ ७१ ॥

cetanailalya kāryeṣu prathatetaimairathayā raṣaḥ

ग्रखडैककरस्थांगो नेति चेच्छूयतामिदम् ।

grakhaḍaikakarasthāngo neti cecchūyatāmidaṃ

ग्रखडैककरात्मैव माययेश्वरतामगात् ॥ ७२ ॥

grakhaḍaikakarātmai'va māyayīśvaratāmagāt

मायाया ग्रनृतत्वेन नाखडलं निरुध्यते ।

māyāyā granṛtatvena nākhaḍalaṃ nirudhyate

मायायां स्वच्छुपायामात्माशौ प्रतिबिम्वति ॥ ७३ ॥

māyāyāṃ svacchupāyāmātmāśau pratibimvati

तदुपाधिक ईशोऽदृष्टे: प्रागेक एव सः ।

tadupādhika īśo'dṛṣṭeḥ prāgeka eva saḥ

ग्रतो नारमतैकाकौ राजाडमाल्यादिको यथा ॥ ७४ ॥

grato nāramataikākau rājāḍamālyādiko yathā

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भूतक्रोडामिवेग्रक्रोडसौ सृष्टिक्रोडामवैचत ।

The gross element is agitated by the subtle element, and it manifests the creation.

द्रव्यान्तरुपादानमदृढा स व्याचष्टे ॥ ३४ ॥

The material cause is not firm, hence it is explained.

वृं स्वामिसेवाच प्रजारुपोति चिन्तयन् ।

Thinking of the Lord's service and the form of progeny.

देहान्तसृजत सूक्ष्मान् पाशांश्रप्रतिमा इव ॥ ३५ ॥

He created subtle bodies like the images of bonds.

स्वयमेव यथा स्वप्ने गिरिनद्यादिरुपत: ।

Just as in a dream, one sees mountains, rivers, etc. by oneself.

कल्पितो भात्यसावात्मा भात्येव बजरुपत: ॥ ३६ ॥

The imagined self appears, and it appears in the form of Indra.

ज्ञानक्रियात्मकिधौना देहा: क्रोडार्थमचमा: ।

The bodies, being of the nature of knowledge and action, are created for the purpose of the gross element.

इत्याखो च क्रियाशक्ति: प्राणो भूताद्यनन्तराविशत् ॥ ३७ ॥

Thus, the Prana, being of the nature of action, entered into the elements.

श्वासाधोगत्यनसाम्योद्भारादिव्याससिद्ध्ये ।

For the manifestation of the diversity of the world through the imbalance of the upward and downward breath.

पञ्चधा व्यभजत् प्राणेन् प्राणोपाधिक ईश्वर: ॥ ३८ ॥

The Lord, being associated with Prana, divided it into five.

उपांश्वन्तर्यामसंयोग यहौ दो सोमचाजिन: ।

The two, namely, the subtle and the gross, are combined like the sacrificer and the Soma.

नियतौ तददुच्छासनिःश्वासौ प्राणिनामवि ॥ ४० ॥

The living beings are controlled by the exhalation and inhalation of Prana.

लोष्टकार: स्वहस्ताभ्यां पर्याचेष्ट दृढतिद्यात् ।

Just as a potter shapes clay with his hands.

वकिं ज्वालयते यदज्जाठरो ज्वालयतेऽनल: ॥ ४१ ॥

Just as fire is kindled by the one who kindles it, and the internal fire is kindled.

निश्वासोच्छ्वासमन्दौषो भुक्तं पाचयतेऽनल: ।

The digestive fire, being associated with the exhalation and inhalation, digests the food.

द्वैग्राम्य जाठराग्रिलाकारो भगवतेरित: ॥ ४२ ॥

The twofold fire, namely, the external and the internal, is said to be the Lord's.

'अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रित: ।

'I, being the Vaishvanara, reside in the bodies of living beings.

प्राणापानसमायुक्त: पचाम्यन्नं चतुर्विधम्' ॥ ४३ ॥

Being associated with Prana and Apana, I digest the four kinds of food.'

कषैँ पिधाय घोषं यं शृण्वत्योत्रान्त: स जाठरात् ।

The sound that is heard by closing the ears is from the internal fire.

बक्नेजातो सुमूर्षुस्तु नैवं घोषं शृणोति हि ॥ ४४ ॥

One who is about to die does not hear this sound.

श्रद्धोपेत: पञ्चविध: प्राणो भिज्ञाभिधं वपु: ।

The Prana, being endowed with faith, has a fivefold body with different names.

प्राणोपाधिकचित्तूपो ज्ञानग्रन्थापि युज्यते ॥ ४५ ॥

The mind, being associated with Prana, is also united with the knot of knowledge.

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ततो मनोमथो भूला सत्यसङ्कल्पतां नजेत् ।

Then, having abandoned mental distraction, let him attain the state of true resolve.

यत् सङ्कल्पयते जौत्स्नं करोत्येव सर्वथा ॥ ४६ ॥

Whatever he resolves, he accomplishes in every way.

द्वादश शितोढमौ मृद्दीनां मुहूर्तमपि न विचिन्तयति ।

For twelve days, he should not even for a moment think of anything else.

मधुस्न्याचापि सद्धा तैर्भूयोध्चैर्विषयन् मद्रा ॥ ४७ ॥

With faith, he should meditate on the objects of sense, higher and higher, with great intensity.

देहो रष: पञ्च हयास्तस्य कर्मेन्द्रिथ्यापि हि ।

The body is the chariot, the five senses are the horses, and the organs of action are also there.

ज्ञानेन्द्रिथ्यापि यानि स्युक्रानि वस्सनरञ्जुवत् ॥ ४८ ॥

The organs of knowledge are like reins, and the mind is like the charioteer, holding the reins like a skilled driver.

मनोऽच शारथि: सवैररवचिनेश्रतां नजेत् ।

The mind is the charioteer; let him attain the state of being the lord of all, uncontrolled.

चिदात्मा चेतनं देहं कत्पा प्रेरषते सदा ॥ ४९ ॥

The conscious Self always impels the body, which is conscious.

तस्मापाये मतो देहोऽचेतनो न प्रवर्तते ।

Therefore, when the Self is absent, the body does not act, being unconscious.

चिदग्रस्थे प्ररेकल्वे ब्रवीति भगवांश्चुकुतम् ॥ ५० ॥

When the consciousness is established in the Supreme, the blessed Lord Śuka says.

'ममैवांग्रो जौवचोक्ने जौवभृत: मनातन: ।

'This embodied being is a part of me, and the mind is eternal.'

मन:षष्ठानीन्द्रिथ्यापि प्रकृतिस्थानि कर्षति' ॥ ५१ ॥

The mind and the five senses, being established in their nature, exert their influence.

प्रवचिनरसिदात्मौ खतो नेच्श्रति किच्चन ।

The Self, being established in its own nature, does not desire anything.

न भुङ्क्ते सुखदु:खे च तच्चिन् नारोषते डखिच्चम् ॥ ५२ ॥

It does not enjoy pleasure or pain, nor does it get angry or attached to anything.

सवैष्वपि घरौरेपु भाति तद्रुमवानिव ।

It shines in all beings, like a reflection.

न तिष्ठति खतशेषु नापि तद्रुममञ्चुत: ॥ ५३ ॥

It does not dwell in the bodies, nor is it separate from them.

ज्ञानेन्द्रिथ्येने दृश्र्कोडच्य याग्ञा: कमेन्द्रिथ्येन च ।

Through the organs of knowledge, it perceives; through the organs of action, it acts.

खरूपमौत्ग्यदच्तो वेदान्तैररवबुध्यते ॥ ५४ ॥

Its true nature is understood through the Vedānta.

निर्ममलात् सवैगोऽपि घरौरेपु च तिष्ठति ।

Being free from attachment, it remains in all beings.

प्रकर्ताडण्यनभिङ्ञेयध्ु कर्तैवाश्रौ विभाव्यते ॥ ५५ ॥

Though not an agent, it is perceived as the agent, due to ignorance.

वेदानामुत्तरे भागे इत्यादियन्ग्यवर्शितम् ।

In the latter part of the Vedas, it is described in various ways.

ग्रात्मनो वास्तवं रूपं कहैलं नास्त्र विद्धते ॥ ५६ ॥

The true nature of the Self is not known through scriptures.

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स सर्वेषीपनिषत्सिद्ध एष व्रत्युपलब्ध्यते ।

He is attained by the knowledge of all the Upanishads.

सत्यः शिरोरडचलोड नास्य कर्मेनेपोडधस्तात् कष्ठुन ॥ ५७ ॥

Truth is his head, the Vedas are his body, Yoga is his backbone, and knowledge is his marrow.

अव्यग्रो निष्पृहसुखसौदामौन दव सिक्षितः ।

He is calm, free from desires, and has attained the bliss of the Self.

सख्खो विचेपराचिल्यादित्यात्मानं प्रपश्यत ॥ ५८ ॥

He sees the Self as the witness of the intellect and the senses.

ईदृशोऽयजदृश्वाडसौ सत्वादिगुणाधारिपा ।

Such a one is the lord of the qualities of sattva, etc.

माध्यापटेन सङ्करो मुच्यते दव लभ्यते ॥ ५९ ॥

He is liberated by the knowledge of the Self, and attains the Supreme.

दत्यं बोधितवानेष वायुखिद्यान् प्रजापतिः ।

Prajapati, the creator, has revealed this truth to the wind-god.

तच्चं बुद्ध्वाडय पप्रच्छः कः संसारौति ते गुरुम् ॥ ९०० ॥

Having understood this, he asked his guru, 'What is the cause of the cycle of birth and death?'

श्रूयतां परमात्मोक्तिस्सादन्योऽस्ति कष्ठुन ।

The Supreme Self said, 'Listen, there is another cause of the cycle of birth and death.'

भूतात्माख्यो निकष्ठनोडयं पुष्टपापपफलैर्युतः ॥ ९०९ ॥

The elemental self is the cause of the cycle of birth and death, and is associated with the fruits of good and evil deeds.

विप्रचचादिषु योऽपि न स्वरार्कादिकामपि ।

Even in the case of a Brahmana or other castes, one who is not self-controlled.

प्रसद्योनिमवाप्रोति भूलोके जन्म चेत् तदा ॥ ९०२ ॥

If one is born in a good family, he attains a good womb.

अन्यच्च जन्म चेत् तर्हि पुष्टेन स्वर्गमश्नुते ।

If one is born in another family, he attains heaven by his good deeds.

पापेन नरकं दन्दैरभिभूतः परिभ्रमेत् ॥ ९०३ ॥

By evil deeds, one is tormented by punishments and wanders in hell.

मानवत्वमानो श्रोनोष्ठौ दन्दानोत्यादिकारानि चि ।

The human form is the means of attaining the highest knowledge, and the ears are the means of hearing the scriptures.

यो भूतात्मोदितः सोऽपि विषयेष्टमभिधीयते ॥ ९०४ ॥

The elemental self is also said to be the enjoyer of objects.

स्रपच्चौदितभ्रतैर्यज्जातं सृज्यपुरुढि तत् ।

Whatever is created by the creator is for the enjoyment of the enjoyer.

भूतैः पच्चौतैर्यातं यत् तत् सूक्ष्ममिदं वपुः ॥ ९०५॥

The subtle body is that which is created by the five elements.

ज्ञानाचापां क्रियाचापां वायूनां पञ्चकचयम् ।

The fivefold group of the senses, the fivefold group of the vital airs.

मनोऽडचधार दत्येवं षिर्झुं सप्तदशात्मकम् ॥ ९०६ ॥

The mind is the seventeenth, and thus the subtle body is seventeenfold.

सच्झारे भौतिके यच्चैतन्यं प्रतिबिम्बितम् ।

The consciousness that is reflected in the subtle body.

स भूतात्माख्य चिच्चिं निर्लेपं ब्रह्म कथ्यते ॥ ९०७ ॥

That is called the elemental self, and is distinct from the Supreme Brahman.

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अथोभूतिप्रकाशः ।

भूतात्मा प्रकृतेज्जातैरैगुणैरेषोडभिभूयते ।

The elemental self is overcome by the qualities born from nature.

तमोयुक्ताभिभूतत्वात् स्वात्मस्थं ब्रह्म नेचते ॥ १०८ ॥

Due to being overcome by darkness, it does not perceive Brahman within itself.

ऋषिस्थानतथा ब्रह्म भूतात्मन्यपि तिष्ठति ।

Brahman resides in the elemental self, just as it does in the seer.

पद्मापचे नौरविन्दुरसृष्टो वर्तते यथा ॥ १०९ ॥

Just as a lotus flower is naturally present in a lotus pond.

ईश्वरेऽपौश्वरौ मायायुक्तः सन् प्रेरयत्यसुं ।

The Lord, associated with Maya, impels the life force.

भूतात्मानं स भूतात्मा विविनक्तीश्वरं न तम् ॥ ११० ॥

The elemental self distinguishes the Lord, but not the other way around.

सुखैर्वैषयिकैः सत्यगुणैरुद्वृतैः प्रहृष्यति ।

It rejoices in worldly pleasures that are elevated by the quality of truth.

उद्रेकै रजसः सोडयं कलुषैरुज्झिते स्रग्राम् ॥ १११ ॥

And it is afflicted by the preponderance of rajas, which is associated with impurity.

तद्वान्मतिश्चाच्छ्यातात् लुप्यते ज्ञानखिन्नात् फलजात् ।

When the mind is clear, it is destroyed by the fruit of knowledge that is afflicted.

कर्षिं प्रकर्षं तां त्यक्त्वा तपः कुर्वंस्तुजेन्द्रदृक् ॥ ११२ ॥

One should abandon that intense striving and perform austerity, being a seer of the Lord.

तत्तत्फले ससृज्यहलाद् व्यघ्रो नाम्नोत्यशौ फलं ।

In the fruit of that action, one is born as a tiger, devoid of the fruit of the name.

ब्रहद्धारेपि बद्धः स्वातं जालेन विडङ्गो यथा ॥ ११३ ॥

Just as a bird is caught in a net, even so is one bound in the great door.

संशारभ्रममपां तस्माद् प्रोकं ग्राहान्तरेष्वपि ।

Therefore, the cycle of existence is proclaimed to be present in other objects as well.

करचाप्रेरकः कर्ता भूतात्मा संहरत्ययं ॥ ११४ ॥

The elemental self, being the doer, destroys this creation, which is not impelled by the hand.

चैतन्येन हि पूर्णेन सोडनन्योन्यात्मकस्थितिः ।

For with consciousness being full, that is the state of being non-different from oneself.

भान्वारोपित संसारस्तथासौ न तु वास्तविकः ॥ ११५ ॥

The world is superimposed on consciousness, and thus it is not real.

दृष्टान्तैरुडचाडमिना व्याप्तो लोचपिपीडोभिधीयते ।

It is described by examples such as the all-pervading ether and the eye disease.

तन्नझोऽहं सुखरेण हतं बड्कविधं भवेत् ॥ ११६ ॥

That destruction of happiness leads to various forms of existence.

ब्रहद्धारे चिदाभासो भूतात्मा याचिभासितः ।

The elemental self, reflected in consciousness, is manifested in the great door.

ह्न्यमानो गुणैः सच्चादिभिर्बड्कविधो भवेत् ॥ ११७ ॥

Being covered by qualities such as truth, it becomes manifold.

यच्चान्यद् योनिजं चापि भवेत् चतुरगौतिषु ।

And whatever else is born from a womb, it exists in the four-fold creation.

सोडयं बड्कविधो भावो लोहे दारुकुठारवत् ॥ ११५ ॥

That manifold existence is like a wooden axe in iron.

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कुशालेन यथा चक्रं तथाऽऽमायाविना गुप्ता: ।

As a wheel (is made) skilfully (by a carpenter, so the Pranas are made) by Maya and kept secret;

प्रेरिता: सुष्ठुैष जन्मान्यनेकधा ॥ १९८ ॥

well urged on they produce many births in various ways. 198.

लोके सुज्ञेऽप्यनिष्टं नाभिविदोषीस्थिता गृध्र: ।

In the world even if a man knows (the cause of his misery), still an evil (fate) produced by the defects of the navel (i.e. the Prana) remains (with him), as a vulture (remains) on a tree;

भूतात्मोपद्रवेष्वस्थ सानिपो नाम्युपद्रव: ॥ १२० ॥

when there are troubles caused by beings, there the trouble caused by the navel (i.e. the Prana) is the greatest. 120.

एकैकदेशो नरको भवेत् भूतात्मनो महान् ।

Every single part (of the body) becomes a hell, (when) the Bhutatman (i.e. the Prana) is great (i.e. much disturbed);

मैथुनोद्वृत्यादिदोषा: प्रमिद्धा एव देहिनां ॥ १२१ ॥

the defects caused by sexual intercourse, &c., are well known in embodied beings. 121.

देहे दोषा यथा चित्ते दोषास्तद्वदनेकम्र: ।

As there are defects in the body, so there are defects in the mind, and in the same way many (defects);

सम्पोऽहार्यास्तमस्र: सृष्टृष्णाद्या राजस्सा मता: ॥ १३२ ॥

those caused by Tamas are difficult to be removed, those caused by Rajas are hunger, &c., and are so considered. 122.

भूतात्मा तै: पूरित: सङ्कै:कैस्त्रामसराजसै: ।

The Bhutatman is filled with those (defects) which are caused by Tamas and Rajas;

कर्मेभिवेष्टितो देहानवाप्नोति पुन:पुन: ॥ १२३ ॥

bound by Karman he obtains a body again and again. 123.

शुभा: संश्श्रारिणं वार्त्तां कृत्वा विषयमाययु: ।

The auspicious (Pranas) having made a (mere) report of the objects (of sense), went away (i.e. ceased to act);

संसारस्य प्रतौकारं पप्रच्छुरनय: पुन: ॥ १२४ ॥

the Pranas asked the Manas (i.e. the internal sense) again about the means of getting rid of Samsara. 124.

ग्राम्येभ्यूतात्मता चेत् चिदात्मलं तु प्रियते ।

If (the Pranas are) connected with the gross elements, then the intelligent soul is pleased (with them);

तमुपायं गुरो रूपं शण् गुरुरब्रवीत् त्वान् ॥ १२५

the Guru (i.e. the teacher) told you that means, viz. the form (of the Pranava); the Guru (told) you (of it). 125.

न चून्म्रोंदिकृतष्टान्तै: संशारखाप्यनिष्ठतां ।

And they (i.e. the Pranas) did not reach the end of Samsara by (merely) making illustrations, &c., (i.e. by Yoga practices);

मिथ्यात्वं च विनिश्चित्य ब्रजेत् ज्ञानाधिकारिताम् ॥ १२६ ॥

and having ascertained the unreality (of the world), one attains the state of being fit for knowledge. 126.

या वेदेनोदिता विद्या सा भूतात्मप्रतिक्रिया ।

That science which is declared by the Veda, is a counteraction to the Bhutatman (i.e. the Prana);

तपो योग: श्रुतिरेधीन्धियोक्रं वेदे चतुष्टयम् ॥ १२७ ॥

Tapas, Yoga, Sruti and Indriya-yoga, these four are declared in the Veda. 127.

स्वाश्रमोचितधर्मेषु य: स एवार्य तपो भवेत् ।

In the duties which are suitable to one's own Asrama, that is verily Tapas which occurs (i.e. is practised);

शान्त्ता: स्युमिंहष्णाद्याख्र्तेन तामसराजस्सा: ॥ १२५ ॥

the peaceful (i.e. those who have controlled their passions), having subdued the Tamasa and Rajasa (qualities) by the Sruti, &c. 128.

तद्धान्तौ वच्मरिद्धि: स्वात्त् मच्चेनैकाग्रता धिय: ।

When these two (viz. Tamas and Rajas) are subdued, then the mind becomes very powerful, and the intellect becomes one-pointed;

तथाडSडवमतत्लानुभवस्ततो मुक्तो न संसरेत् ॥ १२५ ॥

and then one experiences the state of being the highest Atman, and then being free (from the bondage of Karman) he does not transmigrate. 129.

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अनुभूतिप्रकाशः ।

निरित्थनामिवत् चित्तं ग्राह्येन्द्रियैर्यौगिकैः कारये ।

One should restrain the mind, which is devoid of objects, by means of the senses which are controlled through Yoga.

संस्कारमाचप्रेषलात् न धौः संसत्समहन्ति ॥ १३० ॥

Lest the mind, being influenced by impressions, should be distracted.

तदानौँ जौवचैतन्यं ब्रह्मण्येकोभावेच्छया ।

Then, with the desire of making the consciousness of the individual self one with Brahman,

जाने जलं बकिर्गमौ योनिति व्योम स्थितं तथा ॥ १३१ ॥

One should know that the individual soul is in the body, just as the water is in the lotus-leaf, and the ether is in the body.

ऋते चानुभयाश्वासिनं समाधौ युत्पितः पुनः ।

One who is practising concentration should, after having restrained his breath, again and again fix his mind on the Supreme Brahman,

सुवर्न सर्वांततां तस्म ब्रह्माणोडनुस्मरेत् सदा ॥ १३२ ॥

Pervading all things, shining like gold, and meditate on Him constantly.

कुत्सो सुनिर्गयाडस्तौच तं ब्रह्मोत्पादिना तथा ।

One should meditate on that Brahman as the origin of the world, as the destroyer of evil, as pure, as the bestower of happiness,

सुवर्नपनुतेद्रैतवासनां चिरमाश्रिताम् ॥ १३३ ॥

As shining like gold, as removing the impressions of the world which have been long cherished.

योगाद्दैतविज्ञाने वासनाया अपि मुझ्झे ।

Through Yoga and the knowledge of the non-duality of the Self, the impressions of the world are also destroyed.

सन्न्यज्य जीवताभासं परमात्मलमाप्युद्यात् ॥ १३४ ॥

One should renounce the reflection of the individual soul and attain to the Supreme Self.

या भान्तिसतममा जन्मा तमस्खलाश्रितमात्मनि ।

That highest light which is born of ignorance and is supported by darkness in the self,

परमात्मलमाश्रित्य कल्पयेत जौवताभमम् ॥ १३५ ॥

One should conceive the reflection of the individual soul by resting on the Supreme Self.

यदावरकमज्ञानमात्माडSश्रयं प्रतिबिम्बति ।

The ignorance which is the support of the individual soul and which reflects the Supreme Self,

ईश्वरः प्रतिबिम्बोऽषौ सृथ्यादीनां प्रवर्तकः ॥ १३६ ॥

The reflection (of Brahman in ignorance) is Îshvara, the Lord, who is the cause of creation, etc.

यदज्ञानं विक्रियते भवल्येष तमोगुणः ।

When that ignorance is modified, this quality of darkness (i.e., the world) comes into existence.

दृश्यमान जगदिदं तम एवाभवत पुरा ॥ १३७ ॥

This visible world was previously that darkness (i.e., it was unmanifest).

ईशेन प्रेरितं तत् स्वात्रज्ञो जक्षतरज्झ्वत् ।

That (ignorance), impelled by the Lord, is manifest in the form of the world, just as the sugar is manifest in the form of molasses.

रजोगुणपि प्रेरितं तदत् सच्चमेव गुहाचयम* ॥ १३८ ॥

And that (ignorance), when impelled by the quality of rajas, becomes manifest as the effect (i.e., the world), just as the guhâ (cave) becomes manifest (when the treasure is discovered).

समष्टिरूपोऽद्वैतारः सच्चात् सारः समुद्भृतः ।

The non-dual cause, which is the totality (of all things), is manifest as the effect (i.e., the world) which is of the nature of sat (existence).

चिद्दिम्वप्रतिबिम्बाभ्यां युक्तोऽपौ चेतनो भवेत् ॥ १३९ ॥

When associated with the reflection of consciousness (i.e., Îshvara), it (i.e., the effect) becomes sentient.

प्रतिदेशं व्यष्टिरूपः चेतनाज्जैलन तिष्ठति ।

In every place, the effect (i.e., the world), being of the nature of the individual soul, exists as sentient, being pervaded by consciousness.

गयाचयमिति पाठान्तरम् ।

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अथानुभूतिप्रकाशः ।

बह्सूत्रपदोऽध्यवसायस्व देहेऽ देहे तत्स्वसाधकः ॥ १४० ॥

The knower of Brahman, having realized the truth, resorts to the means of attaining It, both in the body and out of the body. 140.

दिरशेषगमेऽपे देहेऽपि समष्टियध्यक्षरूपपदक् ।

In the body, as well as outside it, the knower of Brahman realizes the Lord of all, in His collective and individual aspects.

सूयतेऽ यः स आत्मात्मा प्रजापतिरेशादेवतः ॥ १४१ ॥

He who is effulgent is the Self, the Prajapati, and the Supreme Deity. 141.

तस्य शिष्टास्वथो देहाः सृश्यान्तस्थितिहेतवः ।

His remaining bodies are the cause of creation, sustenance, and destruction.

बह्मा बद्रों विष्णुरिति गुणाच्चयस्सुज्यता। १४२ ॥

Brahma, Rudra, and Vishnu are the manifestations of His three gunas. 142.

यो चतुं सृजति लोकेऽस्मिन् बह्मा तचाभिमन्यते ।

He who creates the fourfold beings in this world is Brahma, and He identifies Himself with that.

नाम्राभिमानो बद्रोडयं विष्णुः स्थित्याभिमानवान् ॥ १४३ ॥

Rudra is He who identifies Himself with destruction, and Vishnu is He who identifies Himself with preservation. 143.

प्रजापतिस्सिधा भूत्वा भूतोदपि वडधाडभवत् ।

Having become Prajapati, He created the beings and became the eater and the eaten.

वसुरुद्रादित्यमेदैर्गिरिनद्यादिभेदतः ॥ १४४ ॥

He differentiated Himself into Vasus, Rudras, and Adityas, as well as into mountains, rivers, and the like. 144.

श्रात्मनेवारोप्य एवं प्रजाः ससृज्याविभेदतः ।

Having projected the universe on Himself, He created the beings, both differentiated and undifferentiated.

ग्रात्माध्यधिष्ठानरूपेप्य प्रवेष्टः सर्ववस्तुषु ॥ १४५ ॥

And He entered into all beings as their substratum and ruler. 145.

दत्यं विवेचितस्वात्मा भात्याधिष्ठेन पाच्चकः ।

The Self, having discriminated between the real and the unreal, becomes the witness of all, seated within.

नाधिष्ठानं विना किश्चित्कारोष्यं बाध्यते कचित् ॥ १४६ ॥

Nothing can act or be affected without a substratum. 146.

ग्रारोपितस्य सर्वस्याधिष्ठानं तच्चमोच्यते ।

The substratum of all that is superimposed is called the Truth.

तस्मादूर्त्वं हि सिस्यात्मा स्थितः सर्वेषु वस्तुषु ॥ १४७ ॥

Therefore, the Self, having transcended the three states, exists in all beings. 147.

प्रजापतिरेवाखिल्यां स मुनोनैवमबूबुधत् ।

Prajapati alone, in His entirety, realized this truth, and none else.

श्राकाङ्क्षया कथंचित्सा राज्ञा प्रावोधि धामनि ॥ १४८ ॥

The king, with great longing, was instructed in this knowledge by his teacher. 148.

वैराग्यं परमात्माडच जीवात्मा साधनानि च ।

Detachment, the Supreme Self, the individual self, and the means of attainment - these are the subjects dealt with.

तपो योगः सृतितेरोध इति सर्वं व्यवस्थितम् ॥ १४९ ॥

Tapas, Yoga, and the control of the senses - all these are well established. 149.

ग्राकाङ्क्ष्यायै भगवान् मैत्रेयोऽखिलसुवाच च ।

The Lord Maitreya taught all this to the king, who was eager to know.

तत् सर्वमनुसृत्याथ विद्याॅर्थमहेश्वरः ॥ १५० ॥

Having understood all this, the great Lord became the knower of the Supreme Truth. 150.

दत्यनुभूतिप्रकाशे मैत्रायणीयोपनिषद्विवारण दशमोऽध्यायः

Thus ends the tenth chapter of the Maitrayaniya Upanishad, in the Anubhuti Prakasha.

Page 251

THE MAITRI UPANISHAD.

RĀMATIRTHA'S INTRODUCTION

"This is verily the Brahman sacrifice" Thus commences the Upanishad of the Maitrāyanas The following is its connection with the former (or ceremonial) portion of the Veda. Although in that previous portion, consisting of four books, a number of ceremonies, beginning with the Agnihotra, have been enjoined, and described as producing their higher or lower fruit, still these do not result in the highest end of man, for they all have an end which is to be produced, and whatever can be produced is transient—according to the law, "whatever is capable of being made is transient" Thus there is a sacred text (Śruti), "As in this life the enjoyment obtained by works passes away, so hereafter the enjoyment obtained by merit passes away," (Chhāndogya Upan viii. 1 6), and again, "Whatever great meritorious work he here performs, who knows not thus, it all at the last passes away" (Brihad Āranyaka Upan. I. 4 15); and again, "Whosoever, O Gārgī, not knowing this indestructible being, offers oblations in this world, performs sacrifices, and practises austerities for many thousands of years, it all comes to an end." (Brihad Āranyaka Upan iii 8 10) Now the Veda intends to shew to the man who desires an end which is in its own nature eternal and admits of no augmentation, the means for the accomplishment of his object. But, seeing that in the case of one whose internal organ is filled with the impressions of countless objects which have been experienced in the endless succession of past births, and who by his subjection to these impressions is led

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240 The Maitri

to continued activity, and whose mind is still set on external objects, it is impossible at once to turn him back from his external pursuits, and, after awaking in him a desire for the knowledge of the real nature of the individual soul as the means to the manifestation of the highest joy and that total cessation of ignorance which is man's highest good,* thus to lead him to the knowledge of the Supreme Soul, it at first teaches him outward ceremonies only as the means to attain the end of man But after that a devotion to these has been produced, and the mind of the devoted worshipper has been gradually cleared by the performance of incumbent and voluntary ceremonial works, and has been completely purified by their subsequent performance, without any desire for selfish results, under the idea of surrendering them to Iśwara,—when he has attained to a clear discrimination between the eternal and the non-eternal, and is void of all desire for the enjoyment of the present or the hereafter,—when he is possessed of all the means, such as passionlessness self-restraint, &c., and has no desire but final emancipation,—then, seeing that he is a worthy recipient, the Veda makes him know Brahman as the real individual Soul by rejecting all its falsely-ascribed attributes, and when, by thus knowing it, he is himself merged in the Soul, he attains to the recognition of that supreme oneness of the Brahman-soul, the sole essence of which is true knowledge and endless joy. Thus is the connection established between the earlier and latter portions of the Veda, since that portion which treats of ceremonial works is the means, and that which treats of the knowledge of Brahman is the end , and at the same time we have shewn† the

Both the Calcutta MSS read vishayapravanalāparāvarlanenāparamapurusha-&c , which I endeavoured to make into sense by an adverbial construction, aparāmapurushārtharūpāvdyānıvritti, but the British Museum MS. has the true reading,—parāvartanena paramapurushārtharūpāvdyānivrit-tiparamānanda- &c.
Both the Calcutta MSS read vishayapravanalāparāvarlanenāparamapurusha-&c , which I endeavoured to make into sense by an adverbial construction, aparāmapurushārtharūpāvdyānıvritti, but the British Museum MS. has the true reading,—parāvartanena paramapurushārtharūpāvdyānivrit-tiparamānanda- &c.
Both the Calcutta MSS read vishayapravanalāparāvarlanenāparamapurusha-&c , which I endeavoured to make into sense by an adverbial construction, aparāmapurushārtharūpāvdyānıvritti, but the British Museum MS. has the true reading,—parāvartanena paramapurushārtharūpāvdyānivrit-tiparamānanda- &c.

† These are the four so-called anubandhas, scil. the sambandha, the visaya, the prayojana, and the adhikārin.

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Upanishad.

241

object-matter, the purpose, and the proper subject of this latter portion which we are about to explain Since, then, the object of this treatise, the knowledge of the soul, cannot be attained by the evidence of the other Vedas, and it is self-evident that it is to be accomplished by the treatise now about to be explained, we will now proceed, to the best of our ability, to explain its meaning word by word In the former portion the various ceremonial works, as laying the sacred fire, &c , have been described, and this is common to all the Soma sacrifices besides the Agnishtoma,* therefore all the ceremonial works are considered as included in this, and so the Śruti proceeds to shew that all ceremonial works, inasmuch as they contribute to produce the knowledge of the Supreme Soul, are themselves indirect causes of the highest end of man

The agnichayana, or ceremony of arranging the fireplace for a sacrifice, is an essential preliminary for all ishtis and darvihomas, but as it is also, under certain circumstances, an integral part of the yajñakratus or soma-offerings, i e. the agnishtoma, uktha, shodas'in, and atirātra, it may be called the representative of all sacrificial rites

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THE MAITRI UPANISHAD.

FIRST CHAPTER

This is verily the Brahman sacrifice,*—the laying of the fire (and whatever else) of the former works† (has been declared). Wherefore let the sacrificer, having laid these fires, meditate on the Soul ‡ Thus of a truth doth the sacrifice become complete and perfect in all its parts. Who is this that is to be meditated on ? He who is called the vital air (Prāṇa) § Of him follows the story (1)

Verily once a king, by name Bṛhadratha,|| regarding this body as transitory, and having ceased to feel all desires, established his son in his empire and went forth into the forest. There practising the greatest penance, he stands, with arms uplifted, gazing at the sun At the end of a thousand days¶

The Brahman-Sacrifice, or sacrifice to Brahman, is properly one of the five mahāyajñas, i e reading and teaching the Veda. See Manu, iii. 70. Āśwal Grhya Sūt. iii 2. Taittirīya Āraṇya. ii. 10, 11 The meaning here is that all the former ceremonial works are to be considered as modes of worshipping the Supreme Soul.

† The Scholast says that, in the Maitrāyaṇī Śākhā, the first book of the Karma Kāṇḍa treats of the Agnichayana All the works before enjoined are now to be performed without any thought of recompense, the sacrificer giving them over to the Supreme Being. Cf. Bhag. Gītā, v. 10.

‡ I e. let him meditate on the individual soul as identical with the Supreme.

§ "That which breathes by the breath is thy soul, which is within every being." Brihad Āraṇyaka Up. iii. 4.4.

|| There are several kings of this name in Hindū tradition. See Indische Stud. 1. p 275.

¶ Another reading is, " a thousand years."

( 242 )

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The Maitri Upanishad

splendour, the knower of the soul, the adorable son of Śākāyana.

He said to the king, "Rise, rise, choose a boon." He made

his obeisance, and answered, "Oh adorable one, I know not the

soul, we have heard that thou knowest its nature, teach it unto

us " ' Of olden time was this thing which thou askest accom-

plished, but now it is hard to be attained; oh son of Ikshwāku,

ing the sage's feet with his head, the king then recited this

song * (2)

" Oh adorable one, in this stinking unsubstantial body, a mere

mass of bones, skin sinews, marrow, flesh, semen, blood, mucus,

tears, rheum, ordure, urine, bile, and phlegm, what have I to do

with the enjoyments of desires ? In this body assailed by desire,

wrath, greed, delusion, fear, sorrow, jealousy, separation from

the loved, union with the unloved, hunger, thirst, old age, death,

disease, emaciation, and the rest, what have I to do with the

enjoyments of desires ? (3)

" And all this (body) we see to be perishing, just as

these gad-flies, gnats, &c., or the grass and trees, for they all

alike are produced and destroyed † But why talk of these ?

There are others higher,—mighty archers, emperors in ancient

time, Sudyumna, Bhūridyumna, Indradyumna, Kuvalayāśwa,

Yauvanāśwa, Vadhryāśwa, Aśwapati, Śaśabindu, Hariśchandra,

Ambarīsha, Nanaktu, Saryāti, Yayāti, Anaranya, Ukshasena ‡

Gāthā is properly a verse used in a religious ceremony, but not taken

from the Vedas ; it is also employed in Buddhist literature as the name of

those poetical legends in barbarous Sanskrit, which alternate with the prose

account in the Vaipulyasūtras Here, however, it seems only used to mean

rhetorical prose

† The Commentator draws this out into a regular syllogism. I may add

here that the word vimata in p. 9, l. 11. is a technical name for the minor

term in an argument,—unless there be a dispute as to the connection of the

minor with the major, why have recourse to any middle term to prove it ?

Instead of vimata we have vuvādapada in the Sarva Darś. Sangraha, p.

123, 1. 7. Cf. ibid. p. 82, l. 1. So vvvādāśpada in the Sānkhya Prav. Bh.

p. 28, l. 18.

‡ Dr. Weber (Ind. Stud. i. p. 277) quotes Mahābh. xii. 906—1042, to

illustrate this list.

Page 256

and the rest, or again, kings like Marutta,* Bharata and such as they. While all their kindred were yet looking on, they left their mighty glory and passed away from this world to the next But why talk of these ? There are others higher still—gandharvas, asuras, yakshas, rākshasas, bhūtas, ganas, pishāchas, snakes and vampires,† and the rest : these too we see destroyed. But why talk of these ? There are others higher yet—

and the rest, or again, kings like Marutta, Bharata and such as they. While all their kindred were yet looking on, they left their mighty glory and passed away from this world to the next. But why talk of these? There are others higher still—gandharvas, asuras, yakshas, rākshasas, bhūtas, ganas, pishāchas, snakes and vampires, and the rest: these too we see destroyed. But why talk of these? There are others higher yet—

the great oceans are dried up, the mountains fall, the pole star moves from its place,‡ the wind cords § (of the stars) are cut, the earth is submerged, and the heavenly beings depart from their homes. In such a world as this what have I to do with the enjoyments of desires ? yea, even if one were fed therewith to the full, he must still return to earth again and again Wilt thou therefore deign to deliver me ? I am here in this world as a frog in a well without water Oh adorable one, thou art our refuge !" (4)

the great oceans are dried up, the mountains fall, the pole star moves from its place, the wind cords (of the stars) are cut, the earth is submerged, and the heavenly beings depart from their homes. In such a world as this what have I to do with the enjoyments of desires? Yea, even if one were fed therewith to the full, he must still return to earth again and again. Wilt thou therefore deign to deliver me? I am here in this world as a frog in a well without water. Oh adorable one, thou art our refuge!" (4)

SECOND CHAPTER

Then, well pleased, the adorable son of Śākāyana || spake unto the king, "Oh king Brihadratha, the banner of the race of Ikshwāku, thou hast speedily attained thy desire and knowest the Soul ; thou art renowned far and wide by the name of the wind.¶ This soul whom thou seekest is thine own " " Oh adorable one, which soul meanest thou ? "" He then thus addressed him (1)

Then, well pleased, the adorable son of Śākāyana spake unto the king, "Oh king Brihadratha, the banner of the race of Ikshwāku, thou hast speedily attained thy desire and knowest the Soul; thou art renowned far and wide by the name of the wind. This soul whom thou seekest is thine own." "Oh adorable one, which soul meanest thou?" He then thus addressed him (1)

For his legend, see Śatap. Br. xiii. 5. 4. 6.

† Grahas are properly imps, which seize children their chief is Pūtanā, the presiding deity of convulsions.

‡ "Dhruvasya prachalanam" probably only refers to a pralaya ; then even the "never-ranging pole-star ' is forced to move.

§ See Wilson's Vishnu Purāna, p 230, "All the celestial luminaries are in fact bound to the polar star by aerial cords," (i e. the winds, Pravaha, &c )

Cf. Aristotle's ἐνδεδεμἐνἁ ἄστρα. (De Coel. 2.)

|| The dialogue between Brihadratha and Śākāyamya goes on till vi 30.

¶ The Schol. interprets this as implying that he will be called either

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"That which, without ceasing the breathing * mounts up to the subtil body (in sleep) and wandering in various directions and yet wandering not,† dispels the darkness of illusion,—that is the soul Thus said the adorable Maitri"

"That which, without ceasing the breathing * mounts up to the subtle body (in sleep) and wandering in various directions and yet wandering not,† dispels the darkness of illusion,—that is the soul. Thus said the adorable Maitri"

Thus the sage spake to the king " And again that which perfectly calm (in sound sleep), having risen above both these bodies,‡ attains to the supreme Light and appears in its own proper nature—that is the soul ," thus spake the sage,—" This is the immortal and the unfeáring, this is Brahman " (2)

Thus the sage spoke to the king " And again that which perfectly calm (in sound sleep), having risen above both these bodies,‡ attains to the supreme Light and appears in its own proper nature—that is the soul ," thus spoke the sage,—" This is the immortal and the unfearing, this is Brahman " (2)

" Of a truth, oh king, thus is the knowledge of Brahman, and the knowledge of all the Upanishads, as taught to us by the adorable Maitri,§ I will tell it unto thee There were certain saints, known in the Śruti by the name Vālakhilyas,|| pure from all sin, surpassing in might, and with all their passions under subjection Once on a time they thus spake to the Prajāpati Kratu

" Of a truth, oh king, thus is the knowledge of Brahman, and the knowledge of all the Upanishads, as taught to us by the adorable Maitri,§ I will tell it unto thee. There were certain saints, known in the Śruti by the name Vālakhilyas,|| pure from all sin, surpassing in might, and with all their passions under subjection. Once on a time they thus spoke to the Prajāpati Kratu

Prishadaśwa, which he interprets as " he that has great horses," a name of the wind nearly equivalent to Brihadratha, or Jagatprāna "the soul of the world," (Du Perron has "magnutudo tua celebris est ") Prishadaśwa however properly means, "he who has for his horses deer flecked with white spots " (Sāyana, ad Rigv i 87 4) Brihadratha is called Marut, infra, vi. 30

In sleep the senses are absorbed in the soul, but the vital airs remain awake, see Praśna Upan iv 2, 3 Another interpretation reads āvashtambhanena for avisḥt—, "that which, hindering the vital air from departing out of the body, (i e keeping the body alive,) mounts upward (from the heart and pervades the body), and, though itself unchanged, assumes the form of various objects (sound, &c., as the hearer, &c ) makes objects manifest—that is the Soul"
In sleep the senses are absorbed in the soul, but the vital airs remain awake, see Praśna Upan iv 2, 3. Another interpretation reads āvashtambhanena for avisḥt—, "that which, hindering the vital air from departing out of the body, (i e keeping the body alive,) mounts upward (from the heart and pervades the body), and, though itself unchanged, assumes the form of various objects (sound, &c., as the hearer, &c.) makes objects manifest—that is the Soul"

† Experiencing the changes of the mind as affected by various impressions, and yet being in reality unmoved.

‡ By the absorption of both bodies, the gross and the subtil, the impurity contracted from contact therewith is destroyed.

‡ By the absorption of both bodies, the gross and the subtle, the impurity contracted from contact therewith is destroyed.

§ Maitri, the first proclaimer of this Śākhā, etat-śākhā-pravaktā. The Anubhūti-prakāśa calls him Maitra.

|| For the Vālakhilyas see Prof. Muller's Rig Veda transl pref p. xxxiv. The Vishnu Purāna, i. 10, makes them the sons of Krátu by his wife Sannati, and describes them as "the 60,000 pigmy sages, no bigger than a joint of the thumb, chaste, pious, resplendent as the rays of the sun.', The Rāmāyana (iv. 40.) places them on the Saumanasa peak of the Udaya-parvata.

|| For the Vālakhilyas see Prof. Muller's Rig Veda transl pref p. xxxiv. The Vishnu Purāna, i. 10, makes them the sons of Krátu by his wife Sannati, and describes them as "the 60,000 pigmy sages, no bigger than a joint of the thumb, chaste, pious, resplendent as the rays of the sun.' The Rāmāyana (iv. 40.) places them on the Saumanasa peak of the Udaya-parvata.

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‘ Oh adorable one, this body is without intelligence like a cart ;

to what being, then, imperceptible to the senses, belongs that

power by which it is yet made to appear intelligent, and who is

the mover thereof ? Oh adorable one, tell us what thou knowest ’

He thus answered them (3)

" He who is described in the Śruti as abiding above all, like

the ascetics untouched amidst sensible objects,*—he is this stain-

less one, the purifying, the undeveloped, the tranquil, the un-

breathing, the unthinking,† the undying, the indestructible, the

unchangeable, the eternal, the unborn, the self-dependent ; he

abides in his own greatness,—by him is this body made to

appear intelligent and he is the mover thereof " They said, " Oh

adorable, how by such an one, abiding aloof, can this body be

made to appear intelligent, and how is he the mover thereof ? "

He thus answered them (4)

"Verily this subtil incomprehensible imperceptible one, named

the Spirit, dwells in part in the body without volition,‡ just as

one in sleep awakes without his volition, even so it is here.

This part of the Soul is verily He, who is pure thought, reflected

in the internal organ, the conscious embodied being,§ whose

presence is proved by reflection,|| assurance, and appropriation,

Another interpretation is " He who, oh ascetics, is described in the
Another interpretation is " He who, oh ascetics, is described in the

Śruti as dwelling amidst worldly objects and yet placed above them all."

† Nirātman is here explained as mano-rahitah, " mindless," i e. without the

attributes of volition, assurance, &c. The Anubhūtiprakāśa seems to read

aniśātmā (śl 60)

‡ The Anubhūtiprakāśa reads buddhiḥ-pūrvam.

§ Kshetrajña.

|| Sankalpa is usually defined as "discrimination," see Tattwa Kaumudī,

p 34. ll 11, 12 ; it is the faculty by which the mind pronounces determinately

on an object presented confusedly by the senses—" it is—thus—it is not thus "

Rāmatīrtha, unless the reading be erroneous, seems to explain it as the vague

undetermined cognition, corresponding to the Naiyāyik nirvikalpakam

jnānam. Some authors (as Vijnāna Bhikshu, Sānkhya Prav. Bhāshya, p.

122, and Rāmatīrtha himself, p. 73, l. 18,) explain sankalpa as a moral rather

than an intellectual faculty, " resolution" (chikirshā). Both faculties in fact

equally belong to manas, as it stands midway between the organs of

knowledge and action.

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true Prajāpatı, the Universal One By him, the intelligent, is this body made to appear intelligent, he is the mover thereof

They said, " Oh adorable, how by such an one, abiding aloof, is this body made to appear intelligent, and how is he the mover thereof ?"

"Prajāpatı+ verily before creation existed, the one, he joyed not, he meditated on himself and created many creatures † He looked on them-they were as stones, mindless, lifeless, stark as stocks Still he joyed not; he reflected, ‘ I will enter within to animate them.’ He made himself as air, and entered within.

But as one he could not, therefore he divided himself fivefold and hence is he named by five names, Prāṇa, Apāna, Samāna. Udāna, and Vyāna. That air which goes upwards is Prāṇa, that which goes downwards is Apāna, that by which those two former are served is Vyāna (or the circulating air), that which carries off to the lower bowel the grosser parts of the food, and conveys the finer to each several limb, is ñamed the Samāna (or equalising air).

The Vyāna comes after the others, and the rise of the Udāna is interposed before it ‡ That which belches forth or keeps downwards§ the food eaten or drunken, this is the Udāna.

Now the Upānśu depends on the Antaryāma on the Upānśu ;∥ between these two the

Prajāpatı is here Hiraṇyagarbha, produced at the beginning from the Supreme Being (the Sach-chid-ānanda), when become multicolor (or “adulterate,” see Dr Hall, Refut. Hindu Philos p 201) by ignorance. R.
Prajāpatı is here Hiraṇyagarbha, produced at the beginning from the Supreme Being (the Sach-chid-ānanda), when become multicolor (or “adulterate,” see Dr Hall, Refut. Hindu Philos p 201) by ignorance. R.

† I.e. He became multiform by pure will. R.

‡ This is to explain the original order in1. 12, which differs from that adopted in the subsequent explanation The Vyāna is placed last in the list above, because its action is all-important for the health of the body and is best carried on when the others rest from their functions The prāṇa and apāna are said to blow up the digestive fire, and the samāna distributes the digested juices through the limbs ; the udāna is the air whose functions are swallowing and eructation; and the vyāna supports the strength and growth of the body.— The Schol. takes it as uttaram eteshām vyānāsya rūpam chāntarā.

§ Nigirati is explained as nirrodhadhātr, “ conceals.”

∥ This alludes to the grahas of the Somayāga. The so-called Upānśu and Antaryāma grahas (or vessels for holding the Soma juice) are placed on either side of the upāṅśusavana or stone used for bruising the soma plant.

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self-resplendent produced heat, now this heat is the soul.* the soul is the Vaiśwānara fire † It hath been also said elsewhere.‡

self-resplendent produced heat, now this heat is the soul. The soul is the Vaiśwānara fire. It hath been also said elsewhere.

· It is the Vaiśwānara fire which dwells within the body, by which is digested the food that is eaten, it is this whose noise a man hears when he thus closes both his ears.

It is the Vaiśwānara fire which dwells within the body, by which is digested the food that is eaten, it is this whose noise a man hears when he thus closes both his ears.

When he is about to depart, then he hears not that noise ' Verily having divided itself fivefold, it dwells in the internal cavity,§ seeming to be made up of mind, with the prānas as its body, with light as its form,

When he is about to depart, then he hears not that noise. Verily having divided itself fivefold, it dwells in the internal cavity, seeming to be made up of mind, with the prānas as its body, with light as its form,

having determined volitions,∥ and its nature as ether Having its purpose yet unattained, it thought from within the heart, ‘let me enjoy objects’

having determined volitions, and its nature as ether. Having its purpose yet unattained, it thought from within the heart, ‘let me enjoy objects’

Then having burst these apertures '* it enjoys objects by means of its five reins Thus the organs of sense,— these are its reins, the organs of action are its steeds, the body is the car, the mind is the charioteer, character†† is the whip.

Then having burst these apertures, it enjoys objects by means of its five reins. Thus the organs of sense, these are its reins, the organs of action are its steeds, the body is the car, the mind is the charioteer, character is the whip.

Driven by this whip this (car of the) body goes round and round as a wheel whirled by a potter

Driven by this whip this (car of the) body goes round and round as a wheel whirled by a potter.

Thus this body is made to appear intelligent, this verily is the mover thereof (6)

Thus this body is made to appear intelligent, this verily is the mover thereof.

“This is the Soul which the wise desire,—unassailed, as it were, by bright or dark fruits of action, it wanders in the several

The three are often used as an illustration of the prāna, apāna, and vyāna (see Taitt Samhitā, I iv, 2, 3, VI.iv 5, 6 ) but here the upānśusavana is used as a metaphor for Prajāpati manifesting himself as the vital or digestive heat.

I.e the jīvātman, the upholder of the body in the form of heat or fire. R.
I.e the jīvātman, the upholder of the body in the form of heat or fire.

† Called Vaiśwānara or Viśwānara, as leading or supporting all living bodies.

‡ This is the first of those frequent quotations from the Āranyakas and older Upanishads, which are a peculiar characteristic of this Upanishad. For the present quotation see Brihad Āranyaka Up. v 9; a similar passage occurs in Chhāndogya Up iii. 13.

§ Guhā is explained as “intellect” buddhi, because it conceals or envelopes the excess of knowledge, joy, &c. “The full meaning is that the Vaiśwānara fire is modified as the internal sense in order to be individualized.” R

∥ See the Anubhūtiprakāśa, śl 86

Having its nature unattached and imperceptible, as ether. R.

Having its nature unattached and imperceptible, as ether.

** I.e. the eyes &c. in the head, and the pores of the skin.

†† Prakriti, i.e. the impressions of former cognitions and actions. R.

†† Prakriti, i.e. the impressions of former cognitions and actions.

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bodies, (yet is recognised as independent), from its non-manifestation, its minuteness, its invisibility, its incomprehensibility, and its purity from all egoism, in reality abiding nowhere, and itself not an agent, and appearing to be an agent only as abiding in the non-existent * This verily is pure, unchanging, unmoving, undefilable, unstirred by passion or desire, abiding in itself as the spectator, and, having veiled itself in the web of the three qualities,† it stands as the enjoyer,—it stands as the enjoyer." (7)

THIRD CHAPTER.

The Vālakhilyas answered, "O adorable one, if thou thus declarest the greatness of this soul, then what can this other be which is also called soul,‡ which, assailed by bright or dark fruits of action, obtains accordingly honourable or mean births and thus its course is upward or downward and it wanders about assailed by the various pairs ? " § (1)

(Prajāpati answered.) " There is indeed another, called the elemental soul,|| which, assailed by bright or dark fruits of action, obtains accordingly honourable or mean births, and thus its course is upward or downward and it wanders about assailed by the various pairs This is the description thereof The five rudiments are called by the name ‘element’, next the five gross elements are called by the name ‘element’; and the aggregation of these is called ‘the body’¶ That which verily rules in the

Scil ignorance
Scil ignorance

† Having veiled itself in the covering of ignorance composed of the three qualities, as in a cloth composed of threads R.

‡ Scil. the jīvātman.

§ I.e. cold, heat, honour, dishonour, pleasure, pain, &c.

|| Bhūtātman, the elemental soul, as being conceived as undistinguished from the component elements of the body. R.

¶ I.e. the linga śarīra is composed of the prānāh, the indriyāni, the an-tahkarānam and the tanmātrāṇi; the sthūla sarīra of the five gross elements. R.

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body is called ‘the elemental soul’ Thus its immortal nature,

which in itself is as a drop of water on a lotus leaf, becomes

assailed by the qualities of nature From thus being assailed it

suffers bewilderment, and from its bewilderment it sees not the

adorable lord, the true cause of action,† dwelling within itself.

Borne along and soiled by the stream of qualities, uncertain,

unstable, bereft (of all true knowledge,) full of desires and

forlorn, it becomes subject to self-consciousness. Thinking such

thoughts as ‘I,’ ‘he,’ ‘this is mine,’ it binds itself by itself as a

bird with a snare † Entangled in the fruits of its own actions, it

obtains honourable or mean births, and thus its course is upward

or downward and it wanders about assailed by the various pairs.”

“ Which is it ? ” they asked. Thus did he answer them. (2)

“It hath also been said elsewhere, ‘ that which acts is the ele-

mental soul, but that which causes to act by the organs is the

internal Soul ’ As a ball of iron, informed by fire, and hammered

by the workman, becomes manifold,‡ so too this elemental soul,

informed by the internal Soul, and hammered by the qualities,

becomes manifold. The aggregation of the elements, as developed

into the four tribes,§ the fourteen worlds, and the eighty-four

varieties,||—this is its becoming manifold. These multiplications

The Comm here quotes a passage from the Kaushītaki Upanishad ii 8,

and it is worth noticing that he follows the same recension as Sankara does,

see the preface to my recension, p v.

† Another, but less probable, interpretation is “ as the silkworm in a hole

binds itself with its cocoon ” Much of this is repeated in vi 30

‡ Flying off in the form of sparks. R. But better, with the Anubhūti-

prakāśa, “as assuming various forms” (śl. 118).

§ “ The four tribes ” are the four classes ot living organisms, as born from

a secundine, from an egg, from hot moisture, or from a shoot (Manu, i. 43-

; “the fourteen worlds ” are the seven upper, Bhūr &c , and the seven

lower, Atala &c ; “the eighty-four varieties ” seem to allude to some early

speculations in natural history, the Scholıast (with a truer insight) suggest

eighty-four laks or even more.

|| Such is the Commentator’s explanation of the neuter gunāni, (etāni

chaturnśıtyādiprakārāṇi gunyante punah punar āvartanta iti gunāni). The

Anubhūtiprakāśa takes it as used for gunāḥ, śl. 119.

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are impelled by the Soul as the wheel by the potter As when the ball of iron is hammered, the fire is not overpowered, so this soul is not overpowered ; it is the elemental soul which is overpowered by its connection (with the component elements of the body). (3)

"It hath also been said elsewhere, 'This body first sprang from sexual intercourse, next it grew in a place like hell, thence it issued by the urinary passage , it was heaped with bones,bedaubed with flesh, enwrapped in skin, filled up with ordure, urine, bile, phlegm, marrow, fat, oil, and all kinds of diseases besides, as a treasure-house with wealth ' (4)

"It hath also been said elsewhere, 'Confusion, fear. despondency, drowsiness, sloth, inattention, old age, sorrow, hunger, thirst, niggardliness, wrath, atheism, ignorance, envy, mercilessness, folly, shamelessness, irresolution, rashness, fickleness,— these are the effects of (the quality of) darkness.* Internal thirst, fondness, inordinate affection, covetousness malice love,hatred, dissimulation,jealousy, fruitless, restlessness, caprice, excitement, emulation, pursuit of wealth, conciliation of friends, dependence upon one's family, aversion to undesired sensual objects, attachment to those desired,backbiting, largess-scattering-these are the effects of (the quality of) passion. With these it is filled, by these it is overpowered , therefore this elemental soul assumes various forms—assumes various forms.'" (5).

FOURTH CHAPTER.†

FOURTH CHAPTER.

THEY (the Vālakhilyas), with all their passions under subjection, in utter amazement approached him and said, "O adorable one, worship to thee ! do thou teach us further ; there is none other

In § 4 the evils inseparably connected with the gross body were enumerated, here we have those connected with the subtil body.
In § 4 the evils inseparably connected with the gross body were enumerated, here we have those connected with the subtil body.

† In the previous chapter it has been shewn that the one Soul, identical with pure intelligence, appears to be mundane through the non-discrimination of its disguise, the elemental soul, and it consequently appears to be

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refuge for us What is the manner by which the elemental soul, having escaped from this (condition) attains to conjunction with the soul ?

What is the manner by which the elemental soul, having escaped from this (condition) attains to conjunction with the soul ?

Thus he spake to them (1)

"It hath also been said elsewhere, 'As the waves in the great rivers, what has been done by it aforetime cannot be stayed ; its advance towards death, like the tide of the sea, cannot be put back,—bound as a cripple by the bonds of good and evil consequences, bereft of liberty as a prisoner in his cell, full of manifest fears as one who stands before his judge, intoxicated with delusion as one intoxicated with wine, driven hither and thither by sin as one possessed, bitten by external objects as one bitten by a great serpent, blinded by passion as the darkness of midnight, full of delusion as enchantment. tull of false apparitions as a dream, unsubstantial as the pith of the banana tree, changing its dress every moment as an actor, and falsely fair as a painted wall.' Hence it has been said, 'Sound, and &c , though in themselves unreal, seem real to a mortal , and devoted to these the elemental soul remembers not the supreme sphere ' (2)

"This is the way to counteract the elemental soul , the understanding (true) knowledge through the Veda, (and) the performance of one's duties,—the adherence to the orders of one's cast,*—this is the canon of one's duty ,† all else is (worthless) as the branch of a bush. By this way he possesses the Supreme, by all other ways he sinks downward That alone is one's duty which is declared in the Vedas.

By transgressing the duties of those which are voluntary (kāmya).

affected by the latter's affections and to be subject to change , but that this apparent connection with these defects does not really belong to it, for in its own nature it is eternally void of attributes and ever pure The Vālakhilyas now inquire for some means of attaining to the nature of this pure soul, by annihilating that of the elemental soul which hides it R

The knowledge of the jñāna kānda is the primary means,—the others are only secondary, as purifying the intellect for the attainment of this essential knowledge
The knowledge of the jñāna kānda is the primary means,—the others are only secondary, as purifying the intellect for the attainment of this essential knowledge

† He who desires final liberation will perform obligatory duties, but not those which are voluntary (kāmya).

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an order one attains not that order, and when men say 'he is one who adheres not to the orders, or an ascetic,' it is wrong * (Yet on the other hand) there is no attainment of the true knowledge of the Soul to him who practises not asceticism, nor even are his ceremonial works complete. For thus is it said, 'by ascetic observance purity† is obtained, from purity is obtained intelligence, from intelligence is obtained the soul,‡ having obtained which he comes not back again ' (3)

" 'Brahman is,' thus spake one who knew the knowledge of Brahman, 'this (asceticism) is the door to Brahman,' says he whose sin is purged away by ascetic observance; 'Om is the greatness of Brahman,'§ says he who continually meditates thereon, thoroughly concentrated in his thought; therefore by knowledge, by asceticism, and by meditation|| is Brahman obtained Such an one proceeds beyond the inferior Brahman, ¶ he attains to divinity above the gods, he enjoys a bliss indestructible infinite, subject to no decay, who, possessed of such knowledge, worships Brahman with this triad Completely filled, he verily attains to union with the Soul, released for ever from all those things by which he was once overpowered and reduced to a mere charoteer " (4)

It is necessary to fulfil the duties of one`s cast and its āśramas, although asceticism (tapas) is equally essential.
It is necessary to fulfil the duties of one`s cast and its āśramas, although asceticism (tapas) is equally essential.

† Literally sattvam, or a state of soul in which the quality of goodness predominates

‡ Manas, or 'intelligence,' is explained as vivekavijnānam, "discriminative knowledge," this leads to ātman or 'Soul'—the supreme Brahman.

§ All things are united with the words which express them, and all words are contained in the mystical word Om. See Chhāndogya Upan. ii. 23.

|| "Since it is impossible that these three states should be simultaneously produced in one man, we must here understand a successive process, as in the boiling of the Yavāgū in the Agnihotra offering." R. The Yavāgū is a kind of rice gruel, said to be composed of four parts of rice to sixty-four of water, which are boiled down to one half of the original quantity. It is enjoined to be offered in the Agnihotra by one who wishes to obtain the ownership of a village. (Taitt. Brāhm ii. 1 5. 6 )

¶ Hiraṇyagarbha, or the Sound or Speech Brahman (Śabda Brahman), see infra, vi. 22.

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Then said (the Välakhılyas,) “Oh adorable one, thou art the explainer! All this which thou hast said has been duly laid up in our minds

But now answer a further question Agni, Vāyu, the Sun, Time which is Prāna, Food, Brahman,* Rudra, Vishnu,—some meditate on one of these, some on another, tell us which one of these is the best, for he shall be ours”

He thus answered them (5)

“These are verily but the principal forms of the supreme, immortal, unembodied Brahman Each man in the world rejoices in that to which he clings.”† thus he spake

“Brahman verily is this all These (deities) which are but his principal forms, let a man meditate on, and worship (as Brahman) and reject (their individuality)

Thence becoming united with these, he wanders in higher and higher worlds,‡ and at last at the dissolution of the Universe he becomes absorbed in the Soul —in the 'Soul'” § (6)

Scil the Brahman of the Hindu triad
Scil the Brahman of the Hindu triad

† Another interpretation is, “whatever being is the object of a man's affection, rises to him as an 'mage of Him (the Supreme).” scil pratimā udatr (for udeti)

‡ These are the Jana, Tapas, and Satya Lokas, the highest of the seven upper worlds

§ “The Śruti says, ‘whatever a man worships, that he becomes,’ and again, ‘becoming a god he goes to the gods’, hence if a man worships under the idea that one of these special deities is the soul, then at the end of his appointed time of enjoyment, he returns again to this world (see Vedānta Sūtras, iv. 3 15). But if he worships them, under the idea that the self is Brahman, then at the dissolution of Hiraṇyagarbha, who is the totality of existence and the soul of all the gods, and who dwells in the Satya Loka, he becomes united with the perfect Soul (the Supreme Brahman), and attains to eventual emancipation (krama mukti). The following is the law :

He who meditates on Brahman as identical with the individual soul by dissolving the disguising veil of cause and effect, obtains immediate emancipation even in this life, and his body only remains for a while, just to experience the fructescent effects of former actions

He who worships Brahman as cause and effect and thus apprehends the identity of the self and Brahman, proceeds by the path of flame, &c., to the world of Brahman, (see Brihad Āranyaka Upanishad, vi. 2. 15), and there at the end of the enjoyment earned by his worship, through the perfect knowledge produced there,

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Upanishad

255

FIFTH CHAPTER

"Now follows Kutsāyana's hymn of praise 'Thou art Brahman,* and thou art Viṣṇu, thou art Rudra, thou art Prajāpati,† thou art Agni, Varuṇa, Vāyu ; thou art Indra, thou art the Moon, thou art food,‡ thou art Yama, thou art Earth, thou art All,§ and thou art the Imperishable ; manifold is the dependence on thee for proper and for relative good || Glory to thee lord of the world, thou art the world itself, the maker of all, the enjoyer of all, thou art all life and the lord of all pleasure and joy Glory to thee, the tranquil-souled glory to thee, the most hidden, the inconceivable, the indemonstrable, who hast neither beginning nor end` (1)

"Verily this was at the first darkness alone; it abode in the Supreme, then, being set in motion by the Supreme,¶ it passes into inequality This condition becomes Activity, this Activity, being set in motion, passes into inequality This becomes the condition of Goodness This Goodness alone was set in motion.

he will obtain eventual emancipation But whosoever worship the limited (cf. Vedānta Sūtras, iv 1 4.) under the idea that 'food is Brahman,' 'life is Brahman,' 'the mind is Brahman,' &c., they, not having performed the true Brahman-sacrifice, will enjoy the proportionate fruits of their worship in the worlds lower than the Brahma-loka, and will again return to this earth But some have even attained to the world of Brahman, who have intently pondered the five fires, &c. (see the Brihad - Āraṇyaka Up. ubad)." R.

Sc Hiranyagarbha
Sc Hiranyagarbha

† Sc. Virāj.

‡ Anna, masc , is explained as 'he who treats everything as food,' or 'he who acts as food', i.e., he who devours all, or is devoured by all. Cf Taittirīya Upan. ii. 2.

§ Viśvam.

|| The former (swārtha) as explained as the four common ends, wealth, enjoyment, merit, and emancipation ; the latter (swābhāvirka) as that which belongs to each creature's peculiar nature or temperament.

¶ It was pervaded by the semblance of intelligence as a seed by water, &c. R.

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and Flavour* flowed forth. This is a portion† [of the Soul] which is only measured by the Soul, reflected in each individual-cognizant of the body and possessing as its signs volition, ascertainment, and consciousness. Prajāpati,‡ Viśwā,§—these and the like, before-mentioned, are its forms || As for its darkness-characterised portion, that, O ye students, is the same as Rudra; as for its activity-characterised portion, that, O students, is the same as Brahman, and as for its goodness-characterised portion, that, O students, is the same as Vishnu. He truly is one. existing as threefold, as eightfold, as elevenfold, as twelvefold, as infinitefold, ¶ he is manifested everywhere, and, from being thus manifested, he is the Being ; he enters and pervades all beings, he is the lord of beings. Thus He, the Soul, is within and without, within and without."** (2)

SIXTH CHAPTER ††

'This (Soul) verily bears a twofold form, Prāna and yonder Sun. These are its two paths, within and without, these revolve

Sc. essence, the manifestation of the joy-thought Cf Tait. Up 2 7 ; " He becomes Flavour ; a man, having attained flavour, becomes possessed of joy " We might almost imagine the rhetorical speculations of the Hindus to have arisen from such passages.
Sc. essence, the manifestation of the joy-thought Cf Tait. Up 2 7 ; " He becomes Flavour ; a man, having attained flavour, becomes possessed of joy " We might almost imagine the rhetorical speculations of the Hindus to have arisen from such passages.

† This is as it were a portion or peculiar condition of the Soul, as the condition of the infinite ether in the hollow of a tree. R.

‡ I e. Virāj, as the sum total of created existence.

§ As the deity presiding over all individual existences. So Schol , but cf §1.

|| Sc. forms of the individualised Soul, i.e. the Soul as reflected by the development of goodness. R

¶ The eight forms are the five vital airs, the sun, moon, and asterisms, or, by another reckoning, the three last-mentioned and the five elements, the eleven are the eleven organs of sense and action, which become twelve by separating mind (manas) and intellect (buddhi). Rāmatīrtha explains the infinity by the endless number of functions (vrtti) of these senses, &c , in various individuals.

** Within he exists as the witness, the knower, the doer, &c. ; without, as Iśwara, time, the gods, &c. R.

†† In the preceding part of the work the meaning which regards those

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in a day and night. Yonder sun is the external soul, Prāṇa is the internal ; hence it is said that from the external soul's motion is inferred the motion of the internal soul * But whosoever is wise, void of sin, the master of his senses, clear-minded, firmly abiding in Him, having his eyes withdrawn (from all external objects), he indeed says that from the internal soul's motion is inferred the motion of the external soul. Now that golden being within the sun who beholds this earth from his golden sphere, is the same who abiding within, in the lotus of the heart, devours food † (1)

"Now that which dwelling within in the lotus of the heart devours food, the same, dwelling as the solar fire in the sky, being called Time, and invisible, devours all beings as its food." (The Vālakhilyas asked) "What is its lotus and of what composed ?" (Prajāpati answered), "Its lotus is the same as the ether;‡ the

who desire liberation, has been all set forth, viz, that the One Supreme Soul is to be known as the individualized Brahman and also to be contemplated as under many different states as Brahman, &c , and liberation has been declared as the attainment of identity with the Supreme Soul The sacred text, now, revealing the manifold greatness of this Supreme Soul in order to his being worshipped in various ways, proceeds in this latter portion to set forth, for the dull and mediocre students, various modes of his worship, together with their respective vehicles, (as Om, &c, see §. 2), and also certain means which relate to the pursuit of spiritual knowledge As this portion is, however, supplementary (khila), mutual connection between the parts is not universally kept in view ; still we shall explain it, seeking out the

The sun revolves within the world in a day and night, keeping his right side to Meru, and Prāṇa also in the form of breath circulates within the body ; hence its revolution as established in the Śāstra is inferred, viz, that in the 24 hours or the space of the sun's revolution round Meru there are 21,000 breaths of Prāṇa. (The number is more exactly 21,600 inhalations and exhalations. See Sarva Darśana S. p. 175.) Or the analogy may be inferred from the declaration of Śruti that the full duration of human life is one hundred years, these years being measured by accumulations of such daily solar revolutions R.

connection to the best of our judgment R.

† Sc. the various objects presented by the senses, as sound, &c R.

connection to the best of our judgment R.

‡ The lotus of the heart, connected with the individual soul, is no other than the sky or ether, connected with the gods—there is no difference between them. Hence the ether is equally the so-called "lotus," whether it exists in

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four quarters and the four intermediate points are its petals. These two, Prāṇa and the Sun, revolve near to each other,—let him worship them both, by the syllable Om, by the mystic words,1 and by the Gāyatrī † (2)

"There are two forms of the supreme Brahman the material and the immaterial, the material is unreal, the immaterial is real, is Brahman That which is Brahman‡ is light ; that which is light is the Sun This Sun was identical with Om , it divided itself into three parts, for Om consists of three mātrās ' By these are woven the warp and woof of all things, and this am I,' thus He speaks § Meditate on this, that the Sun is Om,—fix your soul thereon (3)

"It hath been also elsewhere said,— What the Udgītha is, that is Om, what Om is, that is the Udgītha , thus yonder Sun 'is the Udgītha, he is Om ;' thus saith (the Śruti ||) The Udgītha called pranava, the commencers of rites, whose essence is brightness, void of all sleep, inviolable by age or death possessed of three steps,¶ possessed of three letters, and again to be known as fivefold, concealed in a cavern ;* thus saith (the Śruti):— 'The Supreme Brahman with its three feet†† has its heart or in the world Each has its own system of petals, which substantially indeed are identical,—those of the ether being the eight points of the compass.' R.

The vyāhṛtis sc. the mystic words, bhūr, bhuvah, svar. † Here called the Sāvitrī, or rich whose deity is Savitṛi the sun. ‡ The reading here is not certain. The British Museum MS. reads "tad brahma, yaṁ brāhma taj jyotih sa ādityah," but the true reading would seem to be yaṁ satyaṁ tad brahma taj jyotir yaṁ jyotis sa ādityah. § Sc. The sun. || The Udgītha is properly the principal part of a Sāma verse , it is preceded by Om and chanted by the Udgātri. The Udgītha of the Sāma Veda priests thus corresponds to the Om or pranava of the Ṛig Veda priests This quotation comes from the Chhānd Upan. 1 5 ¶ These three "steps" or "words" (pada) are, in the case of prāṇa, the three states or stages of waking, slumber, and sound sleep , in that of āditya the three vyāhṛtis, as symbolising the three worlds. The three letters are a+u+m=Om. ** Sc. as placed in the cavity of tho heart and circulating in the body as the five vital airs. †† Tripād, alluding to Ṛig V. x. 90.3 (cf. White Yajur V. 31.3 Chhānd.

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root upward,* the branches are ether, air, fire, water, earth and the rest thus the world is one holy fig-tree, it is Brahman. The splendour thereof is yonder Sun, and it too is the splendour of Om Therefore let a man by Om worship ceaselessly this (Prāṇa-Āditya) There is one verse which utters its praise; thus saith (the Śruti)— This is the holy syllable, this the supreme syllable, whosoever knoweth this syllable, whatever he desireth is his.'† (4)

It hath been also elsewhere said —the sound-endowed form‡ of this (Prāṇa-Āditya Soul) is Om, masculine, feminine, and neuter,—this is its gender-endowed form , fire, wind, the sun,— this is its light-endowed form , Brahman, Rudra, Viṣṇu,—this is its lord-endowed form , the gārhapatya, the dakṣiṇa, the āhavanīya fires,—this is its mouth-endowed form ; the Rich, the Yajus, the Sāman,—this is its knowledge-endowed form ; bhūs, bhuvas, swar,—this is its world-endowed form ; the past, the present, the future,—this is its time-endowed form ; breath, fire, the sun,—this is its heat-endowed form ; food, the waters, the moon,—this is its increase-endowed form , intellect, mind, consciousness,—this is its intelligence-endowed form ; prāṇa, apāna, vyāna,—this is its prāṇa-endowed form Therefore by the aforesaid Om are these forms praised, worshipped, ascribed § Thus saith (the Śruti), 'O Satyakāma, this' syllable Om is the Superior and the Inferior Brahman '|| (5)

Up iii. 12). "All created beings are his first foot (or 'a quarter of him'), his three feet ('or three-fourths of him') are what is immortal in heaven "

Cf. Katha Up. vi. 1.
Cf. Katha Up. vi. 1.

† From the Katha Up , ii 16, with one or two variations

‡ Each member of each triad is respectively apportioned to the letters a, u, m, as parts of Om, and thus the whole Om becomes identified with each form "Swanavāt," &c , and, hence, each of these forms is to be meditated on as a distinguishing quality of the Prāṇa-Āditya Soul R.

§ Sc transferred to the Prāṇa-Āditya Soul as its attributes.

|| Praśna Upan. v 2. These are the words of Pippalāda to his pupil Satyakāma. Rāmatīrtha explains this quotation as meaning that the word

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“ This (world) was once unuttered. Then verily Prajāpati, having kindled his latent consciousness, uttered in order the words Bhūs, bhuvas, swar These are Prajāpati's grossest body;—the world-endowed. Swar is the head thereof, bhuvas the navel, bhūs the feet, the sun the eye. The wide range of the soul depends on the eye, for by the eye it ranges over objects The eye verily is truth, for the soul dwelling in the eye ranges over all things, therefore let a man worship (the Sun) as Bhūs, bhuvas, swar Thereby is Prajāpati, the soul of the world, worshipped like the eye of the world.† Thus saith (the Śruti) ; The Sun is Prajāpati's world-bearing form ; in it is all the world absorbed,‡ and in the world is it absorbed ;‡ therefore let a man worship it (6)”

This (world) was once unuttered. Then verily Prajāpati, having kindled his latent consciousness, uttered in order the words Bhūs, bhuvas, swar. These are Prajāpati's grossest body; the world-endowed. Swar is the head thereof, bhuvas the navel, bhūs the feet, the sun the eye. The wide range of the soul depends on the eye, for by the eye it ranges over objects. The eye verily is truth, for the soul dwelling in the eye ranges over all things, therefore let a man worship (the Sun) as Bhūs, bhuvas, swar. Thereby is Prajāpati, the soul of the world, worshipped like the eye of the world. Thus saith (the Śruti); The Sun is Prajāpati's world-bearing form; in it is all the world absorbed, and in the world is it absorbed; therefore let a man worship it.

“Tat savitur varenyam;§ ‘in these words (of the Gāyatrī) yonder Sun is the savitrī, he verily is thus to be chosen by him who desires the soul;’—so say they who declare spiritual knowledge. Again, bhargo devasya dhīmahi,—‘here Savitrī is the deity (deva), therefore I meditate on that which is called its bhargah,’—so they say who declare spiritual knowledge. Again, dhiyo yo nah prachodayāt —‘here dhiyah means thoughts,—”

Tat savitur varenyam; in these words (of the Gāyatrī) yonder Sun is the savitrī, he verily is thus to be chosen by him who desires the soul;—so say they who declare spiritual knowledge. Again, bhargo devasya dhīmahi,—here Savitrī is the deity (deva), therefore I meditate on that which is called its bhargah,’—so they say who declare spiritual knowledge. Again, dhiyo yo nah prachodayāt —here dhiyah means thoughts,

Om is the vehicle of the worship and knowledge of the Superior and Inferior Brahman

The Schol. takes sa satyam Prajāpatih as a separate clause.—“he Prajāpati, the substantial truth or essence of the world (was unuttered) ”
The Schol. takes sa satyam Prajāpatih as a separate clause.—“he Prajāpati, the substantial truth or essence of the world (was unuttered) ”

The Schol. takes sa satyam Prajāpatih as a separate clause.—he Prajāpati, the substantial truth or essence of the world (was unuttered)

† The eye of the world is the sun The Schol draws out a formula from these lines ;—the eye (sc the sun) =truth, but Prajāpati=truth (see note* above), the sun =Prajāpati.

The eye of the world is the sun. The Schol draws out a formula from these lines; the eye (sc the sun) = truth, but Prajāpati = truth (see note above), the sun = Prajāpati.

I The world is absorbed in the sun from its light universally covering it; the sun is absorbed in the world because common men do not distinguish between the light and the objects which it illuminines [Cf. Bishop Whately's Life, by his daughter, vol ii, pp 321, 322], or because, as prāna, it pervades all things R

The world is absorbed in the sun from its light universally covering it; the sun is absorbed in the world because common men do not distinguish between the light and the objects which it illuminines [Cf. Bishop Whately's Life, by his daughter, vol ii, pp 321, 322], or because, as prāna, it pervades all things.

§ The Gāyatrī was mentioned in § 2 It is here explained as meaning, “we (sc I) meditate on that desirable splendour (sc the soul) of the deity the sun; may he move our thoughts.” The genitives savituh and devasya are not used here to express the relation of swa and swāmin (Pān. 2, 3, 50), for bhargah implies its subject's very essence and not its attributes,—bhargah is not its but it.

The Gāyatrī was mentioned in § 2. It is here explained as meaning, “we (sc I) meditate on that desirable splendour (sc the soul) of the deity the sun; may he move our thoughts.” The genitives savituh and devasya are not used here to express the relation of swa and swāmin (Pān. 2, 3, 50), for bhargah implies its subject's very essence and not its attributes,—bhargah is not its but it.

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who may move our thoughts.'—so say they who declare spiritual knowledge. As for bhargah, he is called bhargah who is placed in yonder sun or is the pupil in the eye ‘His going forth (gath) is by rays' (bhabhṛh),—thence he is bhargah or 'he parches' (bhariayati), thence is he bhargah or Rudra. O sages

Or the bha implies that he enlightens (bhūs) all these worlds . the ra that he gladdens (rañj) all these beings, the ga that all these creatures go (gam) into him and come from him,† thence is he bhargah From the soma being continually expressed (su) he is called sūrya;† from bringing forth (su) savitṛ from taking (ādā) āditya, from purifying (pū) pāvana (fire); from giving increase (pyai) āpah (water), thus saith (the teacher) The soul,

whose name is immortality,‡ is the impeller of the body, the thinker, the perceiver, the goer, the evacuater, the delighter, the doer, the speaker, the taster, the smeller, the seer, the hearer, and the toucher,§—he pervades, having entered into the body; thus saith (the teacher). Where the pure intelligence seems multiplied,∥ there it is said to hear, to see, to smell, to taste, and to cause touch, for the soul knows all. But where the pure intelligence is seen in its unity,¶ there it is divested of effect, cause,

and action,** it is bare of title, likeness, or predicate,—what is it? It cannot be told.†† (7)

They are absorbed into him during sound sleep and in the intervals between successi ve creations,—they are developed from him in waking and at creation. R.

† The sun by his rising, culmination, and setting, determines the three times for the soma libations

‡ There is a śruti, “prāṇa is verily immortality.”

§ These thirteen epithets shew that the soul is conditioned as the vital air, intellect, mind and the ten organs of action and sense

∥ As in waking and dreaming.

¶ As in sound sleep, &c.

** Sc the determining notions of the object, the organ, and the organ's operation.

†† It is a step in philosophical ideas to recognise the action of the soul as underlying the senses ; but a still greater to recognise the soul itself as apart from subject or object. “ The ascribing actions, forms, or names to the pure soul is only caused by the illusive impositions of ignorance ” R.

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" Yea, this soul4 is the Lord, Śambhu, Bhava, Rudra,—he is Prajāpati, the Creator. Hiranyagarbha, the Truth, Prīra, Hansa,—he is the Ordainer, Vishnu, Nārāyana,—he is the Sun, Savitri, the Upholder the Maker, the King, Indra, the Moon Yea, he is this sun who warms, concealed by the thousand-eyed golden ball,† as a lamp is overpowered by a (great) fire It is he who is to be inquired after and to be sought. Having produced fearlessness to all living creatures, having gone to the forest and having put at a distance all the objects of the senses, let a man from his own body comprehend the Soul ‘He who bears all forms, the seizer of all, who knows all beings, the supreme support, the one light, he who dries up all things, the thousand-rayed abiding in an hundred ways, the life of all creatures, this Sun rises.’‡ (8)

" Therefore he who thus knows both these souls§ contemplates them only in the soul, in the soul only he offers them ; such a contemplation, the mind thus absorbed in worship, is approved by the wise. Let him then purify the filth of the mind by the hymn-verse uchchhistopahatam || ‘Be it food-leavings, or food touched by leavings, be it food given by a sinner, or touched after the birth of a dead child,—may the cleansing power of Vasu, may Agni and the beams of Savitri purify my food and all my other sin ’ He first (in thought) wraps up (the soul) with water ,*

"Yes, this soul is the Lord, Sambhu, Bhava, Rudra; he is Prajapati, the Creator. Hiranyagarbha, the Truth, Prira, Hansa; he is the Ordainer, Vishnu, Narayana; he is the Sun, Savitri, the Upholder, the Maker, the King, Indra, the Moon. Yes, he is this sun who warms, concealed by the thousand-eyed golden ball, as a lamp is overpowered by a great fire. It is he who is to be inquired after and sought. Having produced fearlessness in all living creatures, having gone to the forest and having distanced all the objects of the senses, let a man comprehend the Soul from his own body. 'He who bears all forms, the seizer of all, who knows all beings, the supreme support, the one light, he who dries up all things, the thousand-rayed abiding in a hundred ways, the life of all creatures, this Sun rises.' (8) Therefore, he who thus knows both these souls contemplates them only in the soul; in the soul only he offers them. Such contemplation, with the mind absorbed in worship, is approved by the wise. Let him then purify the filth of the mind with the hymn-verse uchchhistopahatam: 'Be it food-leavings, or food touched by leavings, be it food given by a sinner, or touched after the birth of a dead child, may the cleansing power of Vasu, may Agni and the beams of Savitri purify my food and all my other sin.' He first wraps up (the soul) with water in thought.

This ā said to meet the objection that although there is no real multiplicity in the bodily soul, still it is different from the divine Sun-soul; the Śruti now shews that all these twenty well-known titles of God are only powers of thus same soul, as severally characterised by the gunas of darkness (1—4), activity (5—10), and (11—13) goodness, or as the sun (14, 15), the earth (16), the Maker (17), Indra (18, 19), or the moon.

This is said to meet the objection that although there is no real multiplicity in the bodily soul, it is still different from the divine Sun-soul. The Sruti now shows that all these twenty well-known titles of God are only powers of the same soul, characterized by the gunas of darkness (1-4), activity (5-10), and goodness (11-13), or as the sun (14, 15), the earth (16), the Maker (17), Indra (18, 19), or the moon.

† Anda may be here the ball of the sun, perforated by innumerable apertures, or the universe as the brahmānda.

Anda may here refer to the ball of the sun, perforated by innumerable apertures, or the universe as the brahmanda.

‡ Praśna Up. 1. 8.

Praśna Upanishad 1.8.

§ I e. he who knows that the individualised soul is both prāna and āditya.

That is, he who knows that the individualized soul is both prana and aditya.

|| The Śruti now describes how taking food at a meal is to the wise man a mystical sacrificial act.

The Sruti now describes how taking food at a meal is a mystical sacrificial act for the wise man.

¶ Āpo'cāna (Comm. p 103. 2 infra), is the formal rinsing the mouth (āchamana) at the beginning and end of meals Cf. Chhānd. Up. v. 2.

Apo'cana (Commentary p. 103, 2 infra) is the formal rinsing of the mouth (achamana) at the beginning and end of meals. Cf. Chandogya Upanishad v. 2.

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swāhā to the air of respiration, swāhā to the descending air swāhā to the circulating air, swāhī to the equalising air swīhī to the ascending air,—with these five mantras he makes the offering

'svāhā to the air of respiration, svāhā to the descending air svāhā to the circulating air, svāhī to the equalising air svīhī to the ascending air,—with these five mantras he makes the offering'

Then in silence he eats the remainder Afterwards again he wraps it up with water. Having washed his mouth let him worshipping the soul, meditate on the soul with these two mantras, ‘prāṇo’gnịh’ and ‘víswo ’sị’ ‘The supreme Soul, having entered (the body), is prāna, composed of the vital airs. and the (digestive) fire , may He, the all-enjoyer, being satisfied, satisfy all ” ‘Thou art all, thou art the universal fire, by thee is upheld all that is born; let all the oblations enter thee , all creatures (live) where thou art the life-giver of all ” He who eats according to this rule becomes not in turn the food of aught else (9)

'Then in silence he eats the remainder. Afterwards again he wraps it up with water. Having washed his mouth let him worshipping the soul, meditate on the soul with these two mantras, ‘prāṇo’gnịh’ and ‘víswo ’sị’ ‘The supreme Soul, having entered (the body), is prāna, composed of the vital airs. and the (digestive) fire , may He, the all-enjoyer, being satisfied, satisfy all ” ‘Thou art all, thou art the universal fire, by thee is upheld all that is born; let all the oblations enter thee , all creatures (live) where thou art the life-giver of all ” He who eats according to this rule becomes not in turn the food of aught else (9)'

“ Again, another thing must be known. There is yet another modification of this worship of the soul, as discerning the food and the eater of the food,—this is its description. The thinking Spirit, abiding within Nature (pradhāna),—he verily is the enjoyer, he enjoys the food supplied by Nature. Verily, also, the animal principle* is also his food, Nature is the maker thereof. Therefore the food is composed of the three gunas; the Spirit, abiding within, is the enjoyer. Here sight is the evidence, for, since animals spring from seed, it is the seed which is ultimately consumed ; and by this it is made clear that it is Nature (the ultimate cause) which is the real food. Therefore the Spirit is the enjoyer, and Nature that which is enjoyed; he enjoys, abiding therein. The food supplied by Nature, since it is the development of the different three guṇds, begins with intellect and ends with the separate elements,† and is itself the sign (of

'Again, another thing must be known. There is yet another modification of this worship of the soul, as discerning the food and the eater of the food,—this is its description. The thinking Spirit, abiding within Nature (pradhāna),—he verily is the enjoyer, he enjoys the food supplied by Nature. Verily, also, the animal principle* is also his food, Nature is the maker thereof. Therefore the food is composed of the three gunas; the Spirit, abiding within, is the enjoyer. Here sight is the evidence, for, since animals spring from seed, it is the seed which is ultimately consumed ; and by this it is made clear that it is Nature (the ultimate cause) which is the real food. Therefore the Spirit is the enjoyer, and Nature that which is enjoyed; he enjoys, abiding therein. The food supplied by Nature, since it is the development of the different three guṇds, begins with intellect and ends with the separate elements,† and is itself the sign (of'

“ Verily life asked, ‘what shall be my raiment ?’ They answered, ‘Water. Hence, those who eat wrap it up before and after the meal with water. It thus obtains a garment ; it remains not naked.’

'Verily life asked, ‘what shall be my raiment ?’ They answered, ‘Water. Hence, those who eat wrap it up before and after the meal with water. It thus obtains a garment ; it remains not naked.’

Bhūtātman, the animal principle as embodied in the compound of organs and gross elements,—the elemental soul, cf ii. 2

'* Bhūtātman, the animal principle as embodied in the compound of organs and gross elements,—the elemental soul, cf ii. 2'

† The word vísesha, as here applied to the five gross elements, occurs in the Sānkhya kārikā, 38.

'† The word vísesha, as here applied to the five gross elements, occurs in the Sānkhya kārikā, 38.'

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264 The Maitri

the Intelligent Soul) By this has been set forth the nature of the fourteenfold path * This world becomes food, being called, pleasure, pain, and delusion . so long as there is no production there is no laying hold of the taste of the cause †. The vital principle also becomes food in its three conditions,—childhood, youth, old age , its very development proves it to be food. So, too, Nature, when it passes into manifestation, becomes apprehended, intellect and the rest—ascertainment, volition, and consciousness—are the means of seizing its flavour Thus for the objects of the senses, the five (senses) are the means of seizing their flavour ; and so for all the actions of the five organs and the actions of the five vital airs Thus the manifested (effects of Nature) are food, and equally is the unmanifested cause food.‡ The unconditioned Soul is the enjoyer thereof. From the fact that he is the enjoyer, his intelligence is established. As fire is the food-devourer of the gods and soma is the food, so he who thus knows eats food by fire.§ Thus vital principle is called Soma, but (as pervaded by pure intelligence) it also had nature for its mouth and is called fire (This is proved) from the saying, 'Spirit with the unmanifested as its mouth enjoys the three gunas.' He who knows thus, he is the ascetic, he is the yogin, he performs the sacrifice of the soul.|| As one (of subdued passions) touches not wanton women who intrude into a lonely house, so he who touches not the objects of the senses when they intrude, is the ascetic the yogin and it is he that offers the sacrifice of the soul (10)

I.e., the different functions ot the ten organs of sense and action and the four vrttis of the internal organ. † I.e., nature, the original cause, is only recognised by an inference from its effects. ‡ "Or thus has been established the manifested food and the unmanifested food." § He eats food as being identified with fire, and so, like fire, is not defiled by the faults of the food. R. || Atmayājin, he who performs a sacrifice for the purifying of the soul. R.

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"Supreme* is this form of the Soul, which is (called) food for this vital principle (prāṇa is composed of food. If it eats not, then it thinks not, it hears not, it touches not, it sees not, it speaks not, it smells not, it tastes not, and it lets loose the vital airs ; thus saith (the Śruti).† But if it eats, then, being full of vigour, it thinks, it hears, it touches, it speaks, it tastes, it smells, it sees ; thus saith (the Śruti).‡ From food are creatures born. whatsoever inhabit the earth; thenceforth by food alone they live, and ultimately thereto also they return. (11)

"It hath been also said elsewhere ; All these creatures verily wander about day by day, desiring to seize food. The sun by his rays takes food by this he warms. Refreshed by food these vital airs digest.§ By food verily fire blazes By Brahman| desiring food was all this world produced. Therefore let a man worship food as the Soul.¶ Thus saith (the Sruti), from food creatures are born ; being born, by food they grow ; it is eaten and it eats beings, therefore it is called food r* (12)

"It hath been also said elsewhere, This is the world-bearing body of the adorable Vishnu, namely this food ; life is the essence of food, mind is the essence of life, knowledge of mind. joy of knowledge. He who knows thus, possesses food life, mind. knowledge, and joy. Whatsoever beings here eat food, he who knows thus, eats food dwelling within them all. Food truly is the undecaying ; food.

"Having in the first ten chapters described the worship of the Soul under its character of prāṇa and the Sun, with its series of ceremonies and its result emancipation,-the Śruti now commences a new section to set forth various modes of worship of the individualised Brahman as essential intelligence, which have bliss as their ultimate end." R.

"Having in the first ten chapters described the worship of the Soul under its character of prāṇa and the Sun, with its series of ceremonies and its result emancipation,-the Śruti now commences a new section to set forth various modes of worship of the individualised Brahman as essential intelligence, which have bliss as their ultimate end." R.

"Having in the first ten chapters described the worship of the Soul under its character of prāṇa and the Sun, with its series of ceremonies and its result emancipation,-the Śruti now commences a new section to set forth various modes of worship of the individualised Brahman as essential intelligence, which have bliss as their ultimate end." R.

† Cf. Chhāndogya Upan. vii. 9. 1.

‡ Taitt. Up ii. 2.

§ Sc. perform their respective functions and bring their objects to the enjoyer, Soul.

|| Prajāpati.

¶ The Scholıast here refers to the Vedānta Sūtras, iv 1. 4, 5, to remind the reader, that although food and the Supreme Soul are thus identified, he is not thereby to identify himself with food.

The Scholıast here refers to the Vedānta Sūtras, iv 1. 4, 5, to remind the reader, that although food and the Supreme Soul are thus identified, he is not thereby to identify himself with food.

¶ The Scholıast here refers to the Vedānta Sūtras, iv 1. 4, 5, to remind the reader, that although food and the Supreme Soul are thus identified, he is not thereby to identify himself with food.

** Sc. anna from ad. Cf. Taitt. Up. ii. 2.

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266 The Maitri

by tradition, is called that which is to be worshipped, food is the life of living beings; food is the eldest-born, food is called the physician (3)

"It hath been also said elsewhere; ' Food is the cause of all this (world of living beings), and time of food The sun is the cause of time, and the nature of time is made up of the space of months, &c,—composed of twelve months, identical with the year. One-half thereof belongs to Agni one-half to Varuna † Again, the half of Śravishthā belongs to Agni, while the sun performs his southern journey, the half beginning with the constellation (Aśleṣhā,) sacred to the serpents, and ending with the other half of Śravishthā ‡ belongs to the Moon (Soma), while the sun performs his northern journey Among these (asterisms) each set of nine-fourths is a part of the year-soul, characterised by the sun's progress This is the evidence for the existence of time, since it is imperceptible to sense ,—by this is time proved Apart from the proof there is no apprehension of the thing to be proved But from the apparently distinct nature (of time and its parts) even the subject of the proof (time) may become a proof to establish the true cognition of itself.§ Thus saith (the Śruti),

The sun as identical with time is now viewed as the Soul . and, hence as food is dependent on time and time on the sun, the worship of food is succeeded by the worship of this time-sun
The sun as identical with time is now viewed as the Soul . and, hence as food is dependent on time and time on the sun, the worship of food is succeeded by the worship of this time-sun
The sun as identical with time is now viewed as the Soul . and, hence as food is dependent on time and time on the sun, the worship of food is succeeded by the worship of this time-sun

† The six months of the sun's northern journey are sacred to Agni, as including the hot months . the six months of his southern journey are sacred to Varuna, as including the rainy months R. But cf. Weber, Ind. Stud ix. 363

‡ The sun's southern journey takes in 13½ asterisms (i.e. 6 × 2¾), sc. from Maghā to the first half of Śravishthā; the northern journey takes in 13½ asterisms, reckoning backwards from Aśleṣhā to the second half of Śravishthā. This reverse order is adopted to make the two halves more 'distinct. The latter set of asterisms are said to be sacred to Soma or the Moon, because men look for its cooling influence during the heat; the former set to Agni because they seek his warmth during the cold

§ It may be objected that we cannot use the parts of time to prove the existence of time as a whole ; but we may view them as distinct, in order to prove the existence of the latter, just as we infer the lamp from the lamp's light. R.

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Upanishad

267

Yonder (sun) proceeds through all the parts of time, he who worships time as Brahman, from him time retires afar off * (14)

Thus saith (the Śruti); from time all beings flow; from time they grow, and into time they set. time is embodied and unembodied.

Sc embodied as the sun, and unembodied as the parts of time, from the moment to the year R.

† Sc. the non-Time.

‡ "Or are nourished by entering into its light.'

§ The true reading is here वयथ तिर्यङ्म्बावाकू वोध्वा वा. Avān seems to be here a neuter form, cf. parān, Aitareya Up. iii. 3.

"There are two forms of Brahman, Time and non-Time, what was before the sun, that is non-Time. destitute of parts, what is preceded by the sun, that is Time, possessing parts The form of that which possesses parts is the year From the year verily are these creatures born, by the year, when born, they here grow, into the year they set Therefore the year is Prajāpati, Time food, the nest of Brahman, the Soul Thus saith (the Śruti).

Time dissolves all beings in the great Soul † but he who knows that in which time is itself dissolved,—he knows the Veda (15)

"This embodied Time is the ocean of creatures. Yonder (orb), called the sun, abides therein (as its cause), from which are born ‡ the moon, the stars, the planets, the year, and the rest. From these comes all this, whatever is seen in this world of good or evil comes from these Therefore the soul of the sun is Brahman, therefore let a man worship the Sun under his name Time. Some say "The Sun is Brahman " Thus saith (the Śruti), the offerer, the enjoyer, the offering, the hymn, the sacrifice, Vishnu, Prajāpati, all these are he, the lord, the witness, who shines in yonder orb. (16)

"Brahman was verily in the beginning (all) this. He was one, infinite ; infinite to the east, infinite to the south, infinite to the west, infinite to the north, infinite above and below; infinite every way. Of him, indeed, there are no such limits as eastern, &c., there is no across, nor above nor below.§ This supreme Soul is

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not to be apprehended, he is unmeasured, unborn, not to be reasoned about, not to be conceived. He is void of all contact like the ether.* In the destruction of all he alone wakes. Beginning with ether, he awakens all this world, which is only thought,† by him verily is all this contemplated; and in him it all dissolves That is his brilliant form which warms in yonder sun, and which is the manifold splendour in smokeless fire, or which as the fire abiding in the belly digests food. Thus saith (the Śruti), This is one Soul, which is in fire, in the heart, and in the sun, he who knows this attains to union with the one. (17)

In the same way‡ (is declared) the rule of the exercise of this (means for the concentration of the mind). This concentration (yoga) has six parts,§ restraint of the breath (prānāyāma), restraint of the senses (pratyāhāra), meditation (dhyāna), attention (dhāranā), self-examination (tarka),∥ absorption (samādhi) When, beholding by this contemplation, he beholds the golden-coloured, the doer, the lord, the spirit, Brahman, the cause; then the seer,‡ abandoning his merits and sins, reduces everything to unity in the supreme indestructible (Soul). Thus saith (the Śruti) As beasts and birds approach not a blazing mountain, so faults never approach those who know Brahman. (18)

It hath been also said elsewhere : when the sage, conditioned

Cf. Bṛhad Āraṇyaka Upan iv 2. 4; 3 16. Hence there is no obstacle to his infinity
Cf. Bṛhad Āraṇyaka Upan iv 2. 4; 3 16. Hence there is no obstacle to his infinity

† It is "only thought," as being pervaded by the semblance of intelligence. R.

‡ Having thus shewn the form of Brahman to be contemplated and the mode of contemplation, the Śruti, for the accomplishment of this contemplation, i.e., this fixing of the intellect on its object, now proceeds to declare Yoga with its parts as the means for attaining the complete mastery of the intellect. R.

§ Compare these six angas with the eight mentioned in the Yoga Sūtras, ii 29 Yama "forbearance," niyama "religious observances," āsana "postures," prānāyāma, pratyūhāra, dhāranā, dhyāna, and samādhi.

∥ Tarka is explained by the Commentator as the examination whether the mind has become transfused or not into its object; or as the investigation into the hindrances of concentration caused by the inferior powers gained by meditation and attention; or as the technical savikalpaka-samādhi.

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as prāṇa, has obtained the mastery over his mind and left outside all the objects of the senses, then let him remain void of all volition. Since the individual soul called prāṇa springs from the non-prāṇa; hence let the (apparent) prāṇa fix itself in the fourth stage † Thus saith (the Śruti) ; That which is itself apart from intellect which yet abides in the midst of intellect, the inconceivable, the supremely secret,—on this let him fix his intellect, ‡ thus this subtil body, having no subject, is merged § (19)

" It hath been also said elsewhere . there is yet a higher exercise of attention (dhāraṇā) for the sage , after pressing the end of his tongue against his palate and restraining his voice, mind, and breath,‖ he beholds Brahman by contemplation. When thus, by the annihilation of the mind, he beholds the self-manifesting soul, the less than the least, as identified with the Supreme Soul, —then, having seen the soul thus identified, he becomes divested of self Being thus divested, he becomes unlimted, destitute of (material) support, only an object of pure thought. This is the great secret,—final Emancipation. Thus saith (the Śruti) ; By the serenity of the intellect he destroys all action, good or bad , with serene soul, abiding in the Soul, he enjoys undying bliss (20)

" It hath been also said elsewhere· The artery, called Sushumnā, which supplies the passage for the vital air, rises upward (from

Scıl. theSupreme Intelligence, void of all distinctions such as prāṇa, &c.
Scıl. theSupreme Intelligence, void of all distinctions such as prāṇa, &c.

† Let the soul, abandoning the notion that it is prāṇa, meditate on itself as the non-prāṇa, or pure intelligence, and so, having passed the three stages (of waking, existence, sleep, and sound sleep), fix itself in the fourth stage of pure intelligence.

‡ Let him fix his intellect (chitta) thereon, i e., let him bring his intellect into unity therewith by causing it to become identical in form.

§ This last clause, tachcha lingam nırāśrayam, is explained in two ways, This which is called prāṇa, i e., the individual soul as characterised by the subtil body, will thus no longer appear in its separate individuality from the absence of any conscious subject ; or this subtil body bearing the name of intellect will thus become void of all objects

‖ This process is called lambıkāyoga and its resultant state unmanıbhāva.

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270 The Maitri

the heart) and is interrupted in the middle of the palate. By means of this artery, conjoined with the prāṇa (brought under subjection), the mind (merged by contemplation into its object, Brahman), and the repetition of (the mystic syllable) Om, let him rise upwards,* turning the end of his tongue on the palate, and uniting the senses (with the prāṇa and mind).† Let the absence of limitations contemplate itself ‡ Then he attains the freedom from all organs ;§ from this freedom he is no longer capable of pleasure or pain, he gains absolute unity Thus saith (the Śruti);

"First having mastered prāṇa, then having fixed it (on the palate), having crossed the state of limitation, let him, in the crown of the head, merge (the soul) in the unlimited (Brahman). (21)

"It hath been also said elsewhere - Two Brahmans are indeed to be contemplated, Sound and non-Sound manifested. Of these two Om is the Brahman called Sound. By means of this (Om), rising above (all things) || a man becomes merged in the (supreme Brahman called) non-Sound. This is the end, this is immortality, this is absorption and beatitude As the spider, rising up by its thread, reaches a free space, so this thinker, rising up by means of Om, reaches absolute freedom But others who maintain the Brahman called Sound, hold otherwise. By fixing their thumbs on their ears, they listen to the sound in the ether within the heart. It hath a

By entering into the piece of flesh which hangs like a breast above the palate, cf. Aitareya, Upan. 1. 6. 1 ; Katha Upan. vi. 16 ; Praśna Upan. iii. 6. The coronal artery (Sushumnā) is said to terminate where the roots of the hair are divided or distributed.
By entering into the piece of flesh which hangs like a breast above the palate, cf. Aitareya, Upan. 1. 6. 1 ; Katha Upan. vi. 16 ; Praśna Upan. iii. 6. The coronal artery (Sushumnā) is said to terminate where the roots of the hair are divided or distributed.
By entering into the piece of flesh which hangs like a breast above the palate, cf. Aitareya, Upan. 1. 6. 1 ; Katha Upan. vi. 16 ; Praśna Upan. iii. 6. The coronal artery (Sushumnā) is said to terminate where the roots of the hair are divided or distributed.

† The Comm reads here sanyojya, but notices the reading of the Sansk. text asanyojya, i.e., dissolving the connection of the bodily sites of the senses with the mind and prāṇa.

‡ Scil. "let him, thus entirely freed from limitations, contemplate, or be conscious of, the absence of limitations, i.e., the full unlimited perfection of the world of Brahman."

§ The ten external organs, and the internal organ, manas.

|| As Om pervades all sounds expressing all objects, he rises by means of its repetition, beyond all objects of cognition, whether they be words which express or object which are expressed. R.

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Upanishad 271

sevenfold similitude It is like the sound of rivers, or a bell, or a brazen vessel or a wheel or the croaking of frogs, or rain, or a sound heard in a still place Passing beyond this variously-likened sound, they lose themselves in the Supreme non-Sound, the unmanifested Brahman Therein they merge all their individual attributes, they can no longer be severally distinguished, as the various flavours of the flowers are lost in the honey Thus saith (the Sruti), Two Brahmans are to be known, the Sound-Brahman and the Supreme, he who is versed in the Sound-Brahman attains to the Supreme * (22)

It is like the sound of rivers, or a bell, or a brazen vessel or a wheel or the croaking of frogs, or rain, or a sound heard in a still place. Passing beyond this variously-likened sound, they lose themselves in the Supreme non-Sound, the unmanifested Brahman. Therein they merge all their individual attributes, they can no longer be severally distinguished, as the various flavours of the flowers are lost in the honey. Thus saith (the Sruti), Two Brahmans are to be known, the Sound-Brahman and the Supreme, he who is versed in the Sound-Brahman attains to the Supreme. (22)

" It hath been said elsewhere The syllable Om is Sound ; its end is silence.† soundless, void of all fear or sorrow, full of joy and satisfaction, firm, immoveable, indestructible, imperishable, certain.—its name is Vishnu To attain this state other than all else, let a man worship these two Thus saith (the Sruti), He who is the Deity, Superior and Inferior. Om by name,—who is without Sound and absolute—on Him let a man meditate in the topmost place ‡ (23)

It hath been said elsewhere. The syllable Om is Sound; its end is silence. soundless, void of all fear or sorrow, full of joy and satisfaction, firm, immoveable, indestructible, imperishable, certain.—its name is Vishnu. To attain this state other than all else, let a man worship these two. Thus saith (the Sruti), He who is the Deity, Superior and Inferior. Om by name,—who is without Sound and absolute—on Him let a man meditate in the topmost place. (23)

"It hath been said elsewhere The body is the bow, Om is the arrow, its point is the mind, having pierced the error-distinguished darkness § he proceeds to that which is unenveloped by darkness || Piercing that which was (once) enveloped thereby, ¶

It hath been said elsewhere. The body is the bow, Om is the arrow, its point is the mind, having pierced the error-distinguished darkness. he proceeds to that which is unenveloped by darkness. Piercing that which was (once) enveloped thereby,

This śloka occurs in the Mahābh xii 8540, and it is quoted in the Sar-vadarśana Sangraha, p 174, in the Pāṇinī-darśana, where Śabda is taken to mean "speech," "words." It also occurs in the Amṛita ViṇduUp (Ind Stud ii 62)

This śloka occurs in the Mahābh xii 8540, and it is quoted in the Sar-vadarśana Sangraha, p 174, in the Pāṇinī-darśana, where Śabda is taken to mean "speech," "words." It also occurs in the Amṛita ViṇduUp (Ind Stud ii 62)

† The earlier Upanishads divide Om into four parts (3¼ mātrās), but in the Rāmatāpanīya Upanishad (Weber's ed pp. 312, 315) we find a division into seven, scil. 1. a. 2. u. 3. m, 4. vindu, 5. nāda (the nasal half-circle ?), 6. the śakti (the namah of Om namah ? cf Weber's Rāmatāp. pp 292, 312), 7 śānta or the ensuing silence after the word is uttered (In p. 333 the ardhamātrā of Om is called the fourth, and vindu and nāda the fifth and sixth, akśaras).

The earlier Upanishads divide Om into four parts (3¼ mātrās), but in the Rāmatāpanīya Upanishad (Weber's ed pp. 312, 315) we find a division into seven, scil. 1. a. 2. u. 3. m, 4. vindu, 5. nāda (the nasal half-circle ?), 6. the śakti (the namah of Om namah ? cf Weber's Rāmatāp. pp 292, 312), 7 śānta or the ensuing silence after the word is uttered (In p. 333 the ardhamātrā of Om is called the fourth, and vindu and nāda the fifth and sixth, akśaras).

‡ This is explained as either the heart or the conjunction of the brows and nose, called avimukta.

This is explained as either the heart or the conjunction of the brows and nose, called avimukta.

§ I.e., the primeval ignorance.

I.e., the primeval ignorance.

|| I.e., the soul as separate from the bodily organization.

I.e., the soul as separate from the bodily organization.

¶ I.e., the soul as the supposed site of egoism.

I.e., the soul as the supposed site of egoism.

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he beholds Brahman flashing like the circle of a whirling torch, in colour like the sun, full of vigour, beyond the bounds of darkness,* (that Brahman) which shines in yonder sun, and in the moon, fire, and lightning.† Then having verily seen him,‡ he goes into immortality. Thus saith (the Śruti),

"The contemplation is fixed (first) on the objects.§ (then) on the internal supreme Brahman , thus the dim perception attains distinctness All that belongs to the mind being thus absorbed, the bliss which is its own witness (arises)—this is the indestructible, resplendent Brahman, this the end, this is the only world || (24)

"It hath been also said elsewhere He who with all his senses absorbed as in sound sleep, with his intellect perfectly clear, dwelling in the cavern of the senses, but not subject to their power, behold, as in a dream, the mover,¶ called Om, manifest as light, the sleepless, the ageless, the deathless, the sorrowless,— he too himself becomes the mover, called Om, manifest as light.

the sleepless, the ageless, the deathless, the sorrowless Thus saith (the Śruti) ; Since he thus joins (yuñ) or they join to prāṇa and Om all the world in its manifold variety ; hence is this called in tradition Yoga The uniting of the prāṇa, the mind, and the senses,—the abandonment of all individual existence,—this is (also) called Yoga *† (25)

"It hath been also said elsewhere . As the fisherman by his nets draws out the denizens of the waters and offers them in the fire in his belly, so too a man by this word Om draws out these

These epithets of Brahman are in the masculine, to shew the identity between the neuter Brahman and the masculine soul.
These epithets of Brahman are in the masculine, to shew the identity between the neuter Brahman and the masculine soul.

† Cf. Bhagavad Gītā, xv 12. “That splendour which abiding in the sun illumines the whole world, which abides in the moon and in fire,—that splendour know to be mine.”

‡ Sc. the soul as Brahman

§ Sc. the body, Om, the mind and the place of the mind's absorption. R.

|| Loka eva, the fruit of all means R.

¶ I.e., the Supreme considered as the Antaryāmī Iśwarah.

** The first couplet describes the ultimate Yoga which is the end ; the second describes the previous or minor Yoga which is the means R.

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prānas and offers them in the perfect ' fire (of the Brahman-'Soul), hence this fire is like the heated Mahāvīra pot.† Just as

the ghee in the heated earthen pot blazes up at the contact with

grass and sticks, so verily this (fire of the Soul) which bears the

name of the non-Prāna, blazes up‡ at the contact with the

prānas. That which blazes up is the form of Brahman,§ it is the

highest form of Vishnu, it is the essence of Rudra It is this

which dividing itself in infinite ways, fills these worlds. Thus

saith (the Śruti), As the sparks from the fire and as the rays

from the sun, so again and again in succession the prānas, &c,

proceed therefrom || (26)

"It hath been also said elsewhere "The warmth of the body is

the heat of the supreme, immortal, unembodied Brahman , this

(body) is the ghee thereof ¶ This heat thus revealed is placed

in the ether within the heart they intently lay bare,

and there is produced as it were its light Hence he (the wor-

shipper) speedily becomes identified with it.2 As a ball of iron

placed in the earth speedily becomes earth, and as the ball,

having assumed the appearance of a clod, is no longer subject to

the action of fire, smiths or the like, so the reflected intelligence

Anāmaya is also applied to Brahman in the Śwetāś. Upan. iii. 10, and
Anāmaya is also applied to Brahman in the Śwetāś. Upan. iii. 10, and

is there explained by Śankara 'devoid or three kinds of pain as arising

from one's own organization or other organized bodies or supernatural

agents.'

† The Mahāvī a is a large earthen pot used at the Pravargya ceremony ;

it is heated with sticks and burning coals ; milk, ghee, &c., are then thrown

into it and afterwards poured out upon the Āhavanīya fire. The fire in the

heated pot communicates itself as heat to the contents, but does not become

visible as flame until they come in contact with the blazing sticks, &c So

the soul, though in the body, is not manifested until the prānas, &c., are

absorbed in it

‡ I e, becomes manifest. R.

§ Sc Hiraṇyagarbha, the creator

|| The prāṇas, &c., are absorbed in deep sleep and in the intervals

between successive creations , they are again called into activity at waking

and at creation. Cf. Brhad Ārnay. Upan. ii. 1 20, and infra, § 31.

¶ By it that splendour or heat (tejas) of Brahman, which is otherwise

unmanifested, is manifested, as fire blazes up at the contact with ghee. R.

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with its substratum (the intellect) vanishes Thus saith (the Śrutı), This (Brahman) which is the ether in the heart the storehouse (of all existence), the joy-giver. and the ultimate end.—this is our true nature and our goal , this too is the splendour of fire and sun (27)

" It hath been also said elsewhere Having passed beyond the elements, the senses. and their objects,—having then seized the bow whose string is a mendicant life and whose stick is fortitude, with the arrow of unselfishness he strikes down the first warder* of the door of Brahman Having infatuation as its crest desire and jealousy as its ear-rings, sloth. sleep, and sin as its staff,—this lord of ambition, seizing its bow, with anger as the string and lust as the stick, by the arrow of will slays all beings Having slain this (warder), and by the raft of the word Om having crossed over the ether within the heart, the (Brahman) within the ether being manifested, let him enter the hall of Brahman, as the digger, seeking (buried) metals slowly enters within the pit Then let him by the instruction of the teachers pierce through the veil of Brahman† with its four wrappings ‡ Then pure, clean, undeveloped, calm, escaped from prāna and ātman, infinite indestructible, immoveable, eternal, unborn, absolute, he abides in his own greatness Then having beheld the Soul abiding in its own greatness, he looks on at the wheel of mundane existence as the revolving wheel of a chariot Thus saith (the Śrutı) ; The endless, secret, and perfect Yoga is accomplished by the embodied

Egosm, ahamkāra
Egosm, ahamkāra

† The ānandamaya kośa, or " sheath " composed of pure joy This sheath or envelope is described as consisting of the primeval ignorance with the quality of goodness predominant (sattwapradhānājnāna Thus saith (the Śrutı), This (Brahman) which is the ether in the heart the storehouse (of all existence), the joy-giver. and the ultimate end.—this is our true nature and our goal , this too is the splendour of fire and sun (27). It is interesting to compare this passage with the words of Hippolytus in the Philosophumena, 1. p 29. τοûto δὲ τò φûs ö φασι λóγov τòν θεóν, αὐτοùs μóνous ἐidéνα, ψυχὴs ἕσχαvos.

‡ Sc the four kośas, annamaya, prāṇamaya, manomaya, and vijnānamaya. or the successive "sheaths" which encase the soul, viz., the subtil body composed of the last three, and the gross body formed of the gross elements.

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spirit, released from all sensuous ties, and for six months intent on concentration ; but it never takes place to him, however fired (by instruction), who is harassed by passion and darkness and remains attached to child, wife, or family." (28)

Thus having spoken, the son of Śikāyana, with his heart fixed on his inner self, having made his obeisance to him, said; " by this knowledge of Brahman, O King, did the sons of Prajāpati* mount the path to Brahman. By the practice of Yoga a man attains to contentment, to the endurance of contraries, and dispassionateness Let him not reveal this deepest mystery to one who is not a son or a pupil and dispassionate † Let him give it to him who is entirely devoted to this teacher and possessed of all virtues (29)

Om ! Seated in a pure place, himself pure and abiding in the quality of goodness,‡ let him continue studying Brahman, speaking of Brahman, meditating on Brahman, worshipping Brahman He becomes absorbed in the perfect Brahman who yearns towards the perfect (man). Then himself, now another (from his own incorporated individuality), with all his bonds cut asunder by the earned manifestation of Brahman. void of all hope, void of all fear from others as from himself, void of all desire.—he attains to imperishable, unbounded happiness This entire absence of desire is, as it were, the highest outcome of the supreme treasure For he, as man, is by nature all made up of desires, characterized by (the transitory conditions of) certitude, volition, and self-consciousness, and therefore in bonds ; hence he who is the opposite of all this, is emancipated Now some says § that

The Vālakhilyas

† Swetasw. Up vi 22.

‡ Sc. with his mind perfectly calm

§ These are the SānkhyaS, who maintain that it is not the Soul which is bound, but that it is the intellect (buddhi or mahat)—the first production of the gunas in prakriti, and therefore here called guna—which becomes bound by the peculiar function of intellect, adhyavasāya, through the influence of the old impressions from former actions which have hardened, as it were, into a new special nature round it The fault attaching to adhyavasāya is the devotion to those external objects which it belongs to that function to pronounce upon with transitory certainty. The Upanishad

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"the guna, by the force of a special nature of its own, becomes bound with the bond of certitude, and hence its emancipation arises from the destruction of the fault attaching to this certitude"

"the quality, by the force of a special nature of its own, becomes bound with the bond of conviction, and hence its liberation arises from the destruction of the fault attaching to this conviction"

But by the mind only does one see, by the mind only does one hear.* Desire, volition, doubt, belief, disbelief, firmness, want of firmness, shame, understanding, fear,—all these are nothing but the mind

The internal organ (antah-karana), whether called mind, intellect, or egoism, is the instrument of the apparently acting soul; still the soul is not really an actor.

But by the mind alone does one perceive, by the mind alone does one hear.* Desire, volition, doubt, belief, disbelief, firmness, lack of firmness, shame, understanding, fear,—all these are merely the mind

Borne along and soiled by the stream of qualities, uncertain, unstable, destitute (of all true knowledge), full of desires and forlorn, (the soul) becomes subject to self-consciousness.

The soul can use such phrases as "I desire," &c., only by becoming erroneously identified with these its organs and thus transferring their characteristics and affections to itself, as the red of the china rose is reflected on the crystal.

Carried away and tainted by the stream of qualities, uncertain, unstable, devoid of true knowledge, full of desires and forlorn, the soul becomes subject to self-consciousness.

Thinking such thoughts as "I," "he," "this is mine," &c. it binds itself by itself as a bird with a snare

Thinking such thoughts as "I," "he," "this is mine," etc., it binds itself by itself like a bird with a snare

Hence the soul becomes apparently characterised by certitude, volition, and consciousness, and is bound; and hence when it is the opposite to all this, it is emancipated

Hence the soul becomes apparently characterized by conviction, volition, and consciousness, and is bound; and hence when it is the opposite of all this, it is liberated

Therefore let a man abide void of certitude, void of volition, void of self-consciousness

Therefore let a man abide free from conviction, free from volition, free from self-consciousness

This is the definition of emancipation, this is of all paths the path to Brahman, this is the opening of the door

This is the definition of liberation; this is the path to Brahman among all paths; this is the opening of the door

By this shall he pass to the other side of this darkness

By this, he shall pass to the other side of this darkness

Herein are all desires contained

Thus do the sages declare it, "When the five organs of knowledge remain with the mind and the intellect makes no effort, that state they call the highest aim" †

† Katha Upan. vi. 10.

Thus, the sages declare it, "When the five organs of knowledge remain with the mind and the intellect makes no effort, that state they call the highest goal"

Thus having spoken, the son of Śākāyana, with his heart fixed on his inner self, ceased

Thus, having spoken, the son of Śākāyana, with his heart fixed on his inner self, ceased

The king named after the wind,‡ having made his obeisance to him and duly offered his homage,* went, with his aim attained, to the northern path §

‡ Cf. ii. 1. § Praśna Upan. i. 10.

The king named after the wind, having made his obeisance to him and duly offered his homage, went, with his aim attained, to the northern path

There is here no going by any by-way.

There is no going by any by-way here.

This is the path to maintains, on the contrary, that apparent action does not belong to buddhi at all, since it is only an instrument.

This is the path that maintains, on the contrary, that apparent action does not belong to the intellect at all, since it is only an instrument.

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Brahman. Bursting open the door of the sun he departed by the upward path.* On this point the sages declare ,

Endless are the rays† of that soul which abides like a lamp in the heart,—white and black, brown and blue, tawny and reddish One ‡ of these rises upward which pierces the orb of the sun ,

by this having passed beyond the world of Brahman, they attain to the supreme abode The other hundred rays § of the heart also rise upward , by them a man obtains the special mansions of the different classes of the gods. But those rays which are many-hued, downward-pointing and of faint lustre, by these a man passes on helpless to receive here the fruit of his works

Therefore yonder adorable Sun is the cause of creation, of heaven, and of emancipation ‖ (30)

One asks,¶ “ With what are these senses identical, when they go forth to their objects, and who sends them forth or restrains them ?” Another answers “ They are identical with the soul , the soul sends them forth or restrains them , so do the Apsarasas,** and the sun's rays. By its five rays†† the soul devours its objects ” Which of these is the soul ? It is that which is defined by such marks as pure, clean, undeveloped, calm. &c. , it is to be apprehended by its own signs This is the sign of that which

Or this may be taken “ they departed,” i e , those who worship the conditioned (saguna) Brahman, as opposed to those who, like Brihadratha, worshipped the unconditioned (nirguna) Brahman.
Or this may be taken “ they departed,” i e , those who worship the conditioned (saguna) Brahman, as opposed to those who, like Brihadratha, worshipped the unconditioned (nirguna) Brahman.

† These are the various arteries from the heart, Cf Chhāndogya Up. viii. 6, the various hues are caused by the varying proportion of the three humours.

‡ The sushumnā artery

§ Cf Katha Up vi. 16.

‖ If he is not worshipped at all, he gives continual births , if he is worshipped as a god, he gives heaven to the worshipper , if as Brahman, he gives emancipation. R

¶ The tale of Śākāyanya and Brihadratha is now finished ; and the Śruti proceeds to discuss certain questions hitherto left undetermined

** The Apsarasas are explained to mean here the various enticing objects of the senses ; and the sun's rays are said to include metonymically the various other deities of the organs (see Aitareya Up. 1. 1. 3.)

†† The five senses.

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in itself has no signs

As heat and the thing pervaded thereby are the sign of fire,—as the pure sweet taste is of water ; [so intelligence is the sign of the soul ,] thus say some.*

As heat and the thing pervaded thereby are the sign of fire,—as the pure sweet taste is of water ; [so intelligence is the sign of the soul ,] thus say some.

Others † say, speech, hearing, sight, the mind, the vital air, [are its signs] Others say, intellect, firmness, memory, knowledge.‡

Others say, speech, hearing, sight, the mind, the vital air, [are its signs] Others say, intellect, firmness, memory, knowledge.

But these things are only signs of it, just as the shoots here are of the seed, or the smoke. the blaze, the sparks are of the fire. Thus they declare , As the sparks from the fire and the beams from the sun, so the vital airs, &c , again and again come forth here in their order from the soul (31)

From this Being abiding in the soul § come forth all the vital airs, all the worlds, all the Vedas, all the gods,|| and all beings. Its mystery is this, viz, the truth of the truth.¶

From this Being abiding in the soul come forth all the vital airs, all the worlds, all the Vedas, all the gods, and all beings. Its mystery is this, viz, the truth of the truth.

Just as when a fire is kindled of green wood, jets of smoke burst forth, so, as a sigh of this great Being, come forth the Ṛig Veda, the Yajur Veda, the Sāma Veda, the Atharvāṅgirasas, the Itihāsa,** the Purāṇa,†† the scientific treatises.‡‡

the Upanishads, the Ślokas,§§ the Sūtras,||| the explanations,¶¶ the confirmatory narratives.†

the Upanishads, the Ślokas, the Sūtras, the explanations, the confirmatory narratives.

All these things belong to him (32)

All these things belong to him

Cf. Śwetāś Up vi 13

† Cf. Kena Up 2

‡ Cf Autareya Up. iii 2 For प्रज्ञा तद् read with the British Museum MS प्रज्ञानम्

§ Or, as the Schol takes it, "from this Soul thus abiding in itself."

|| The Comm explains "the Vedas" here as "all the means of knowledge," i e, all the functions of intellect; and "the gods" as the deities, fire, &c who preside over the various organs

¶ The mystic word sat-tyat (satya) is supposed here to represent the five elements, and the soul is the satya or transcendental substratum thereof. Cf. Chhānd. Up vi 1. 1.

** The Itihāsas are the Vaidic legends, as that of Jānaśruti, in Chhān_dogya Up iv. 1

†† Accounts of the creation, &c

‡‡ Books on the science of worship.

§§ Verses such as those continually introduced in this chapter.

||| Sentences summing up a subject in a few words as the address to Brihadratha in ii. 1, "this soul whom thou seekest is thine own."

¶¶ As the section which follows in ii 2.

† As that of the colloquy between the Vākhilyas and Prajāpati

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This (Gārhapatya) fire with its five bricks is the year. These are the bricks thereof—the spring, the summer, the rains, the autumn, the winter. By these this fire becomes possessed of a front, two sides, a back, and a centre. This (earth) is the first laying of the bricks of Prajāpati, the knower of the soul. (This fire), tossing up the sacrificer with its hands to the firmament, presents him to Vāyu. Verily Prāṇa is Vāyu.†—Prāṇa is (the Dakṣiṇa) fire. These are the bricks thereof,—the vital air that goes upward that circulates, that goes downward, that equalises, that goes forth. By these this fire becomes possessed of a front, two sides, a back, and a centre. Yonder firmament is the second laying of the bricks of Prajāpati, the knower of the soul. (This fire), tossing up with its hands the sacrificer to heaven, presents him to Indra. Yonder sun is Indra.—He, Indra, is the (Āhavanīya) fire. These are the bricks thereof,—the Ṛig, the Yajus, the Sāma, the Atharvāṅgirasas, the Itihāsa, the Purāṇa ‡. By these this fire becomes possessed of a front, two sides, a back, and a centre. Yonder heaven is the third laying of the bricks of Prajāpati, the knower of the soul. (This fire) with its hands offers the sacrificer to Prajāpati, the knower of the soul. The knower of the soul, tossing him up, abiding in him, he becomes possessed of all happiness and joy (33)

The earth is the Gārhapatya fire, the firmament is the Dakṣiṇa fire, heaven is the Āhavanīya fire. Hence§ are they called the Pavamāna, the Pāvaka, and the Suchi,║ since by these is the sacrificer purified.

Vāyu is thus identified as Prāṇa and Hiraṇyagarbha
Vāyu is thus identified as Prāṇa and Hiraṇyagarbha

† These last two are considered as one

‡ I.e., the interior Brahman (masc., not neuter), as we learn from the Vedānta Sūtras, on the authority of the sage Bādarāyana, that there can be no such thing as motion mentioned, when the Supreme Brahman is the end attained.

§ The Schol. would read ta eva for tata eva,—“these are called,” &c.

║ These are sacrificial epithets of Agni as “the pure,” “the purifier,” “the bright” (see Sāyana on Taitt. Brāhm. 1. 1, 5). After the ceremony of laying the fire (ādhāna) at the Agnihotra, three oblations are offered to Agni.

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280 The Maitri

sacrifice of those fires performed The digestive fire is also an embodiment of Pavamāna, Pāvaka and Suchi, therefore Fire is to be worshipped with oblations, he is to be laid with bricks, he is to be praised with hymns, he is to be meditated upon The sacrificer, having taken the oblation, is thus to meditate on the deity,

" Bright of hue as gold—like a bird—abiding in the heart and in the sun, as a diver bird, as a swan—of mighty lustre—Him (the Soul) we worship in this fire " Thus saying, he is to search out the meaning of the mantra, that adorable splendour of the Sun is to be meditated on by him who abiding in his own heart meditates thereon Here he attains the place of perfect mental calm; he holds within his own soul the object of his meditation. On this point there are these verses — As the fire without fuel abides tranquil in its source, so the intellect, after the cessation of its functions, abides tranquil in its source * When the mind through the desire for truth remains tranquil in its source, the false impulses, following blindly former actions, cease, which characterised it while deluded by the senses and their objects It is the intellect which causes the round of births, let him cleanse it with every effort; what he thinks upon, that does he become;— this is the eternal mystery When the intellect is at rest, he destroys all actions, good or bad; abiding in the soul, with his own soul calm, he attains to eternal joy As the intellect of a living being is attached to the objects of sense,—were it but thus fixed upon Brahman, who would not be released from his chain ?

The mind is described as twofold, pure and impure; it is impure from the contact of desire, it is pure when it is delivered from all desire † Having made the mind perfectly motionless, free from sleep and agitation,—when he passes into that state where the

under these three characters. These three deities thus form the connecting link between the earlier and later portions of the sacrifice, and consequently the three fires may be identified with them

Ignorance is the source or yoni of the intellect (chitta), as the subtil element (tejas) is that of the element fire

† This and some of the following vv. are found in the Amṛtavindu Up., see Ind. Stud. ii., p. 60

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mind itself vanishes, then is that the highest place. So long is the mind to be kept under, until it becomes lost in the heart ; this is knowledge, this is liberation . all the rest is but book-prolixity. The happiness which comes to that mind which has washed away its defilement by intense abstraction and which has merged itself in the Soul,—this cannot be uttered by the voice ; it is apprehended by its own perception alone As one cannot distinguish water in water, nor fire in fire, nor ether in ether, so he whose mind is thus absorbed, is completely emancipated The mind alone is to mortals the cause of bondage and liberation : cleaving to objects of sense, it is only for bondage, when it is void of all objects it is called liberation "

Hence to those who offer not the Agnihotra, who lay not the bricks for the fires, who are destitute of knowledge and who meditate not on the Soul, the pursuit of the empyrean* of the abode of Brahman is utterly barred Therefore is Fire to be worshipped with oblations, to be laid with bricks, to be praised with hymns, to be meditated upon. (34)

Adoration† to Agni, abiding in the earth, the rememberer of the world ; do thou give the world to me the worshipper. Adoration to Vāyu, abiding in the firmament, the rememberer of the world , do thou give the world to me the worshipper Adoration to the Sun, abiding in the sky, the rememberer of the world ; do thou give the world to me the worshipper Adoration to Brahman, abiding in all, the rememberer of all ; do thou give all to me the worshipper. The countenance of the true‡(Soul) is hidden by a golden disc ; O Pūshan, open it, that I may obtain the truthful Vishṇu. He who is the being in the sun,—I am He.

This is the truthful One,—the essential nature of the Sun. It is bright, in the form of a man,‡ devoid of sex ;§ it is but a portion of that splendour that pervades space, which appears in

Lit. "the ether or sky," vyoman, so named as being destitute of all form.

† Here follow mantras for the spiritual worship of the fire, &c

‡ Chhāndogya Upan. 6 6.

§ Śwetāśw. Upan. v. 10

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the midst of the sun and in the eye and in fire This is Brahman, this is immortal. this is light. This is the Truthful ; it is but a portion of that splendour that pervades space, which appears immortal in the midst of the sun, whose shoots are the moon and the vital airs This is Brahman, this is immortal, this is light

This is the Truthful, it is but a portion of that splendour that pervades space, which shines as the Yajus in the sun, as Om, the waters, light, moisture, ambrosia Brahman is bhūs, bhuvas swar, is Om

The eight-footed, the pure, the hansa, bound with three threads, the minute, the imperishable, blind to the two attributes,* kindled with splendour,—seeing Him, a man sees all. Of that splendour that pervades space those two rays are only a portion, which rise in the midst of the sun These (rays) are the sun,† the truthful, these are the Yajus, these are devotion, these are Agni, these are Vāyu, these are Prāna, these are the waters, these are the moon. these are strength these are immortality, these are the means for the attainment of Brahman, these are the ocean-like sun ‡ In that (ocean) the worshippers are drowned, as a lump of salt (in the sea) This is their identity with Brahman ;§ there all desires are collected together. Thus do the sages declare The worshipper, absorbed in the gods, flashes like a lamp fanned by a gentle wind, he who knows thus is the knower, he knows duality, he goes to an unique abode and becomes identified therewith Those individual existences which continually rise like the spray drops (whirled by the wind), like

The eight feet are the eight half-quarters ; hansa is a name of the sun, as going everywhere ; the three threads are the three Vedas with which the sun is identified , the two attributes are merit and demerit —This Śl. is a curiously corrupted version of the Chūlikā Up. i. 1, cf. Ind. Stud. ix. 11.
The eight feet are the eight half-quarters ; hansa is a name of the sun, as going everywhere ; the three threads are the three Vedas with which the sun is identified , the two attributes are merit and demerit —This Śl. is a curiously corrupted version of the Chūlikā Up. i. 1, cf. Ind. Stud. ix. 11.

† The Schol. explains savitṛ as savitṛi, but it may mean “ the knower,” as in p. 187, last line.

‡ The Schol. explains bhānur-apnavah as either one word, “ a mass of brightness,” or, if divided, as “ the rain-bringing sun ” The Words occur in Rig Veda iii. 22. 2, as applied to Agni, and Sāyana explains them as “resplendent, great like the ocean.”

§ Scil. the inferior Brahman.

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the lightning flashes of the cloud-concealed light in the highest empyrean,—they, from bearing the reflection of the light of the Supreme Glory, (seen multitudinous) as the flickering flame-crests which follow the fire (35)

There are these two manifestations of the Brahman-light,4—the one is calm, the other abundant. The home of the calm is ether, the home of the abundant is this (visible) food. Therefore must offerings be made in the sacrificial area with hymns, corn, ghee, flesh, cakes, food cooked in sthālī, &c ;† and with meats and drinks thrown‡ into the mouth , § (let a man eat these latter) thinking, “ my mouth is the Āhavanīya fire.” (Let this be done) for the increase of vigour, for the attainment of heaven, and for immortality.|| On this point they declare Let him who desires heaven offer the Agnihotra, by the Agnihotra he wins the kingdom of Yama, by the Uktha the kingdom of Soma, by the Shodas'in the kingdom of the Sun , by the Atirātra the heaven (of Indra), by the continued sacrifices (from those of twelve successive nights) up to those which last a thousand years the heaven of Prajāpatı. As the lamp consists of the union of the wick. the vessel, and the oil, so from the union of the individual body and the world exist the Individual Soul and the pure Sun ¶ (36)

Therefore let him devoutly honour the aforesaid (round of ceremonial rites) by repeating the word Om (at their commencement) Unbounded is its might, and located in three sites,—in the fire,

Soul the self-manifestation of thought which is identical with Brahman.
Soul the self-manifestation of thought which is identical with Brahman.

† These offerings are to be made to Brahman as Iśwara.

‡ The Schol. reads here avaśıshtaih, 1 e., with the meat and drink remaining after the offering.

§ These offerings are to be made to Brahman as the Jīvātman

|| The two former objects belong to the inferior worshippers, the third object belongs to the worshipper who desires liberation, and who therefore must not neglect these rites.

¶ As the lamp burns until all the oil in the wick and the vessel is consumed, so the light of Brahman remains divided as the individual soul and the Sun, until all the latent influences of previous actions in the incorporated being and in the world are exhausted. R.

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the Sun, and in prāṇa.* Thus this channel (of offering) abounds in food, for it carries to the Sun the oblation offered in the fire, and the moisture which flows therefrom rains down as with the sound of a hymn, by this rain all these living beings (prāṇāḥ) grow, and from these living beings (thus invigorated) progeny are born On this point thus declare the sages The oblation which is offered in fire, it bears up to the sun, the sun rains it down by his rays, by it is food produced, and from food living beings arise Thus too saith (Manu†), The oblation duly cast into the flame ascends (in smoke) to the sun, from the sun it is born as rain, from rain comes food, and from food living beings. (37)

He who performs the Agnihotra cuts through the net of greed ; then, having cut through infatuation and no longer approving anger, he meditates on his high desire ‡ Then, piercing through the veil of Brahman with its four wrappings,§ he enters next into the pure ether|| (of the Supreme) There, having pierced through all the spheres of the Sun, Moon, and Fire, characterized by the quality of goodness,—being himself perfectly pure, he beholds at last the Supreme self-dependent Intelligence abiding in its own majesty, dwelling within the quality of goodness, immoveable, immortal, imperishable, firm, bearing the name Vishṇu, the supreme abode, endowed with true desires and infinite knowledge On this point thus declare the sages. In the midst of the sun abides Soma, in the midst of Soma Fire, in the midst of Fire (the quality) Goodness in the midst of Goodness the Imperishable

These three represent respectively the site of the offering, the deity of the rite, and the enjoyer of the fruit attained thereby.
These three represent respectively the site of the offering, the deity of the rite, and the enjoyer of the fruit attained thereby.

† Institutes, iii. 76.

‡ Scil. the desire of emancipation

§ Cf supra § 28

|| Cf. Chānd. Upan. vii. 14, “Ether (or space, ākāśa) is the bearer of name and form,—that is Brahman, in the midst whereof these two abide.”

¶ The Scholıast remarks that these last two epithets, being incongruous in the description of the absolute Brahman, are added to shew that this final

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Having meditated on the Soul, which is less than the least, which reveals itself (within the lotus) of the size of the thumb, in the span (of the heart) within the body, he becomes identified with the Supreme ; there all desires are collected together On this point thus declare the sages Revealing itself within (the lotus) of the size of the thumb, in the span (of the heart) within the body like the flame of a lamp burning dimly or brightly,* that Brahman, the object of universal praise, the great deity, entered all beings Om ! adoration to Brahman ! Adoration ! (38)

SEVENTH CHAPTER.

Agni, the Gāyatrī metre. the Trivrit Stoma,† the Rathantara Sāman, the Spring, the vital air that goes upward (Prāna), the lunar mansions, the Vasus.—these rise to the east (of the sun†). they warm, they rain, they praise, they re-enter within (the sun), they look through the opening § He (the Sun) is inconceivable, formless, unsearchable, concealed, faultless, compact, deep, void of qualities, pure, resplendent, the enjoyer of the three qualities, terrible, uncreated, the Lord of yogins, omniscient, mighty, immeasurable, without beginning or end, possessing all excellence, unborn, wise indescribable, all-creating, the soul of all, all-enjoying, the ruler of all, he who is within the inner life of all. (1)

Emancipation is progressive ; the worshipper first obtains the causal Brahman, and then subsequently rises to identity with the absolute τὸ ὄν.

Literally "manifesting itself in two or three ways," i. e., in an inferior, middle or superior way, in proportion to the degree of purity in the eternal organ, as a lamp burns dimly or brightly according to the nature of the oil and wick. R.
Literally "manifesting itself in two or three ways," i. e., in an inferior, middle or superior way, in proportion to the degree of purity in the eternal organ, as a lamp burns dimly or brightly according to the nature of the oil and wick. R.

† See Haug's Aitareya Brāhmana, vol. ii. p. 237.

‡ The Sun is to be contemplated as thus attended by these embodied powers.

§ Anquetil du Perron, "hæc, è viâ radiis solis, volitionem aquæ vitæ acquirendæ faciunt," or, as Scholi, "by the door or path of the action of the sun's rays they beheld the ambrosia to be enjoyed".

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Indra, the Trishtubh metre, the Panchadaśa Stoma,* the Br̥hat Sāman, the summer, the vital air that circulates, Soma † the Rudras,—these rise to the south (of the sun), they warm, they rain, they praise, they re-enter within (the sun), they look through the opening He is without beginning or end, unmeasured, unbounded, not to be set in action by another, independent, without sex, without form, of infinite power, the creator, the illuminator (2)

Indra, the Trishtubh metre, the Panchadaśa Stoma, the Br̥hat Sāman, the summer, the vital air that circulates, Soma the Rudras,—these rise to the south (of the sun), they warm, they rain, they praise, they re-enter within (the sun), they look through the opening He is without beginning or end, unmeasured, unbounded, not to be set in action by another, independent, without sex, without form, of infinite power, the creator, the illuminator (2)

The Maruts, the Jagatī metre, the Septadaśa Stoma, the Vairūpa Sāman, the rainy season, the vital air that goes downward, Śukra, Ādityas,—these rise to the west (of the sun), they warm, they rain, they praise, they re-enter within (the sun), they look through the opening This is the calm, the soundless, the fearless, the sorrowless, itself all joy, satisfied, firm, immovable, immortal, imperishable, sure, the supreme abode, bearing the name Vishṇu (3)

The Viśwe devālīḥ, the Anushtubh metre, the Ekaviṅśa Stoma, the Vairāja Sāman, the autumn, the vital air that equalises, Varuna, the Sādhyas,—these rise to the north (of the sun), they warm, they rain, they praise, they re-enter within (the sun), they look through the opening He is pure within, clean, void, calm, without prāṇa or ātman, and without end. (4)

Mitra and Varuṇa, the Pankti metre, the Trinava and Trayastrinśa Stomas, the Śākvara and Raivata Sāmans, the cold and dewy seasons, the vital air that goes forth, the Angirasas, the moon,—these rise above (the sun), they warm, they rain, they praise, they re-enter within (the sun), they look through the opening. He is the leader, bearing the name Om, in form pure light, the sleepless, the ageless, the deathless, the sorrowless (5)

Saturn (Śani) the ascending node (Rāhu), the descending node (Ketu), the serpents, the Rākshasas, the Yakshas, men, birds, śarabhas, elephants, &c.,—these rise below (the sun), they warm,

See Haug's Art. Brāhm., ii. p. 238.
See Haug's Art. Brāhm., ii. p. 238.

† Anquetil du Perron, “luna”; but chandramas is mentioned in §. 5.

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they rain, they praise. they re-enter within (the sun), they look through the opening It is he who is wise, the supporter, who abides within all, the imperishable, the pure, the clean, the resplendent, the patient, the calm (6)

It is this which is the soul within the heart, infinitesimal, kindled like fire, assuming all forms; his is all this (visible) food ; on him are all these creatures woven. This is the soul, from which all sin is abolished, the ageless, the deathless, the sorrowless, beyond all hunger or thirst*, whose volitions are absolute—this is the Supreme Lord, this is the King of beings, this is the protector of beings, this is the presiding dyke of creation This Soul, the Lord, is Śambhu, Bhava, Rudra, Prajāpati, the Creator of all, Hiranyagarbha, the Truth, Prāṇa, Hansa, the Ruler, the eternal, Vishnu, Nārāyana,—he is the one being who dwells in fire, who dwells in the heart, and who dwells in the sun Adoration to thee, assuming all forms, who abidest in the true ether. (7)*

Now follow the impediments† to the attainment of knowledge, O King ! This is verily the source of the net of infatuation,—that he who is fit for heaven has intercourse with those who are not fit for heaven ; this is the source Even though a tree with wide-spreading branches is pointed out before them, they take up with the mean bush. Those too, besides, who are for ever lured by pleasure, for ever sent on another's errands, for ever begging, for ever living by mechanical trades,—and those too who beg in cities, who perform sacrifices for those who should not offer them, the disciples of Śūdras, and Śūdras who read the sacred books ,, and those too who are knaves, who wear matted hair,† dancers,

The Schol explains avıchıkitsah as vividlıa chıkitsā yasya nāsti, " he who has no need of various kinds of food as a remedy for hunger," and avıpāśah as apepāsah But the true reading is probably vipāśah, i e., " he who is free from all doubts or bonds "

† Having described the various means, with their ends, which are to be followed by those who desire the summum bonum, the Śruti now proceeds to declare the hindrances in the path to its attainment which are to be avoided. R.

‡ The schol. explains jaṭa as " one who uses improper language ", but

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soldiers, religious mendicants, actors, those employed in kings’ business. outcasts, &c., and also those who worshipping wealth pretend to propitiate the yakshas. rākshasas, goblins, the ganas, pısāchas, snakes, imps, &c , also those who under false pretexts wear red garments and earrings and skulls , and also those who oppose the followers of the Veda by false agruments and examples, deceptions and magic,—with all these let him not associate. They are all open thieves and unfit for heaven. Thus saith (the Śruti), The world, bewildered by juggling denials of the soul,† and by false examples and reasons, knows not what is the difference between the Veda and (pretended) science.‡ (8)

soldiers, religious mendicants, actors, those employed in kings’ business. outcasts, etc., and also those who worshipping wealth pretend to propitiate the yakshas, rākshasas, goblins, the ganas, pisāchas, snakes, imps, etc., also those who under false pretexts wear red garments and earrings and skulls, and also those who oppose the followers of the Veda by false arguments and examples, deceptions and magic,—with all these let him not associate. They are all open thieves and unfit for heaven. Thus saith (the Śruti), The world, bewildered by juggling denials of the soul, and by false examples and reasons, knows not what is the difference between the Veda and (pretended) science. (8)

Verily Brihaspati§ having assumed the form of Sukra, created this false science|| to give security to Indra and destruction to the Asuras By this false science (the sceptics) declare good to be evil and evil to be good ; they say “let men ponder on those rites of the Veda, &c , which produce suffering.” Therefore let him not read this (pretended knowledge). This (science) is all false and fruitless; present enjoyment is its only fruit as of him who violates his cast. Let not this science be even attempted. Thus saith (the Śruti q|); That which is known as non-Science and as Science,—widely are these opposed to each other and divergent ; I think thee, Nachiketas, desirous of knowledge, for even many objects of desire do not draw thee

Verily Brihaspati having assumed the form of Sukra, created this false science to give security to Indra and destruction to the Asuras. By this false science (the sceptics) declare good to be evil and evil to be good; they say 'let men ponder on those rites of the Veda, etc., which produce suffering.' Therefore let him not read this (pretended knowledge). This (science) is all false and fruitless; present enjoyment is its only fruit as of him who violates his cast. Let not this science be even attempted. Thus saith (the Śruti); That which is known as non-Science and as Science,—widely are these opposed to each other and divergent; I think thee, Nachiketas, desirous of knowledge, for even many objects of desire do not draw thee

it seems more natural to connect it with jatā which belongs to the arśa ādr gana of Pāṇ v 2. 127

I.e., “those who have committed some heinous crime, or have been banished.” R
I.e., 'those who have committed some heinous crime, or have been banished.' R

† Alluding to the Mādhyamika Buddhists who maintain the doctrine of an absolute void (sarvam śūnyam), and the Yogāchāras, who allow the existence of momentary consciousness.

‡ Or “what is Veda and what is other knowledge.”

‡ Or 'what is Veda and what is other knowledge.'

§ This section seems to allude to the Brihaspati-ślokas quoted in the section of the Sarvadarśanasangraha on the Chārvāka philosophy. Cf. Harır. 28.

|| Avidyā.

q| Kaṭha Upan II. 4.

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away.—He* who knows both together, science and non-science,†

away. He who knows both together, science and non-science,

crosses death by non-science and enjoys by science immortality.

crosses death by non-science and enjoys immortality by science.

Those‡ who dwell enwrapped in the midst of non-science, but fancy themselves wise and learned, go round and round, hurry-

Those who dwell enwrapped in the midst of non-science, but fancy themselves wise and learned, go round and round, hurrying

ing hither and thither deluded, as the blind led by the blind. (9)

hither and thither deluded, as the blind led by the blind. (9)

The Devas and Asuras who desired the knowledge of the Soul, approached Brahman Having worshipped him, they said, “ Oh adorable one, we desire the knowledge of the Soul, do thou tell it unto us ”

The Devas and Asuras who desired the knowledge of the Soul, approached Brahman. Having worshipped him, they said, 'Oh adorable one, we desire the knowledge of the Soul, do thou tell it unto us'

Then, having long pondered, he reflected, “ these asuras think the soul to be something other than itself.” Therefore he told to them something far other than the truth. This (false idea) do these men, infatuated, now follow devotedly, abolishing that which supplies the only means of transport,§ speaking falsely , they look on falsehood as truth, as in a magic shew

Then, having long pondered, he reflected, 'these asuras think the soul to be something other than itself.' Therefore he told them something far other than the truth. This (false idea) do these men, infatuated, now follow devotedly, abolishing that which supplies the only means of transport, speaking falsely, they look on falsehood as truth, as in a magic show

Hence what is declared in the Vedas, that is truth ; what is declared in the Vedas, that do the wise follow

Hence what is declared in the Vedas, that is truth; what is declared in the Vedas, that do the wise follow

Therefore let not a Brāhman study aught contrary to the Vedas, for this would be the fruit.|| (10)

Therefore let not a Brāhman study aught contrary to the Vedas, for this would be the fruit. (10)

This verily is the essential nature of the Veda,—the supreme splendour of that ether which abides in the cavity of the heart,—this splendour is located in three sites, in the fire, the Sun, and prāna.¶

The syllable Om is verily the essential nature of that ether which abides in the cavity of the heart. By this syllable, Om, that (splendour) germinates, it shoots upward, it expands, it becomes continuously the vehicle of the worship of Brahman **

Accompanied by the air within the belly, it rises in the place

Vājaseneya Upan. 11.

† Avidyā is explained to mean here the devotion to external ceremonies.

‡ Katha Upan ii. 5 The printed text of the Katha reads vartamānāh for veshtyamānāḥ.

§ Sc. the Veda, by which alone right knowledge is produced.

|| Soul he would fall into hell or some lower birth. Cf. Chhānd. Up ad fin.

¶ Cf. supra, vi 37

** That splendour germinates in the form of the mystic syllable Om, as a seed germinates, i e it is manifested as the primeval form of the Vedas,—it next shoots upward as the internal sound, Oṃ ; and lastly it expands as an audible effort of the breath in the uttered syllable itself.

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where the digestive fire conceals itself (and proceeds on its course), as the smoke branching up in the air, when the wind blows, climbs upward round the tree, bough by bough

As salt when thrown into the water (loses not its saltness) or as the heat in the ghee (destroys not the nature of the ghee, so the light of the pure Intelligence changes not)

All this manifestation is but as the illusive work of the magician when he projects his will‡ Thus do the sages declare.

“How is this ? ” (asks the pupil.) The Veda is called Lightning, since in the moment when it is uttered, (as Om,) it enlightens every incorporated being, therefore by the syllable Om let a man adore the infinite splendour (of Brahman)

The being in the eye, who abides in the right organ, is Indra, it is his wife (Indrāṇī) who abides in the left.§ Their union takes place (in sleep), in the cavity within the heart, the lump of blood in the heart is the life-food of both

There is a channel which goes forth from the heart and is fixed in the eye, this one artery, divided into two, serves for both

The mind stirs up the fire of the body, the fire sends forth the wind (prāṇa), and the wind, as it passes through the breast, produces a low sound.

Set in motion in the heart by the churning-stick of the fire, at first it is less

As the ascending smoke climbs round the tree, and, coming in contact with the different boughs, assumes their several forms, so when the agni-mandala (or sphere of fire), above the mūlādhāra (or mystical circle above the organs of generation) is heated by the fire within it, and when this fire is -fanned by the air of the breath as it bears the syllable Om, the Brahman-light, or pure Intelligence, veiled behind the fire and breath, manifests itself at first as the one undivided sound Om ; but as it successively comes in contact with the various organs of utterance it assumes the form of different letters and branches out into the various recensions of the Veda.

† As the salt re-appears when the water is dried off, or the melted butter resumes its original nature when cool, so the Brahman-intelligence re-appears in its primeval nature when its disguises, the body, fire, prāṇa, mind, &c., pass away.

‡ So‖. to create palaces, &c., which have no substantial existence.

§ On this whole passage compare Brihad Ārany. Upan. iv. 2 2, 3, with Śankara's Comm.

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than the least; it then becomes doubled in the throat when it reaches the tip of the tongue, know that it is threefold, but when it issues forth (as speech), they call it the mother (of words) He who sees all this, no more sees death or disease or misery, he, the seer, sees the All, everywhere he obtains the All * He who dwells in the eye, he who wanders in dreams, he who enjoys sound sleep, and he who abides beyond,—these are the four conditions† (of the Soul), and the fourth is the greatest of all In the three walks the one-footed Brahman, and the three-footed walks in the last.‡ by reason of the experience of the false and the true, the great Soul appears possessed of duality,—he appears possessed of duality. (11)

So§ seeing Brahman as all, he becomes himself Brahman.

† These four conditions correspond to the states, respectively called Vaiśvānara, Taijasa, Prājña, and the fourth or absolute, as given in the Māndūkya Upanishad.

‡ There are two states of mundane existence, viz., as cause (sc. ṣṛṣṭi) and as effect (so. sthiti). The effect is twofold, as gross or subtil The first or waking condition of the Soul, Vaiśvānara or Viśwa, is disguised and limited by the gross effects, the second, or dreaming state, Taijasa, by the subtil effects The third state, that of sound sleep, or Prājña, is only disguised and limited by ignorance as the general cause of all mundane existence—this remains for the present latent in it, but is still capable of being called out into actuality The fourth condition (Turīya) as undisguised by either cause or effect, and therefore unlimited and absolute. The Scholıast quotes here a śloka from Gaudapāda's kārikā (1 11), “The conditions Viśwa and Taijasa are bound by the cause and its effects (sc. by the original ignorance and the ideas of mundane existence which it produces), the condition Prājña is only bound by the cause (sc. ignorance), but neither the cause nor the effect can exist in the Turīya”

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VARIOUS READINGS.*

PAGE. LINE.

2 3 -परावर्तनेन परमपुरुषार्थै- M. (cf Transl. note, p. 240).

5 3 सचचस्य C. (cf. Comm ) सचचस्य सुने: E.

8 3 सत्योग C. for संप्रयोग.

10 1 षड्वरीपो ननकु: भ्रयांतิ- C

, 2 मत्त C

12 1 दमश्न द्रति C

, , शार्दूलवति C M

15 1 मैत्रेय: E.

16 1 श्योमिनिषीदित C

18 2 मैत्रेय E.

, 4 यथ वे ऋतु M

22 2} शनिट्टेन C (cf. Comm.)

25 1

28 1 विविधग्रामौति C.

29 3 शनिष्टो C.

35 4 हैरत C. which is a better reading.

38 2 प्रेच्छवत् C

39 1 छातभुक C.

40 4 शवाचचोद्यो C. (so too in p. 41, l. 3).

, , C. E. add at the end of §. 1 (after परिश्रमतौति sic,) कतम रष द्रति तान् शोवाचैति (cf. p. 45, l. 3).

45 1—3 C. E. add परिश्रमतौति after शनुफलैरमिभूयसाम: and omit शदपयोनी—शोवाचैति.

This list contains the various readings of C., with a few from E.M. Those of A.B. are given in the printed text.
This list contains the various readings of C., with a few from E.M. Those of A.B. are given in the printed text.

( 293 )

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294

Various Readings.

PAGE.

LINE.

46 5 After उपैति E. reads यथ यत् निगुणा चतुर्भौतिलकचयोनी-

परिभतगण.

47 1 नानालस्वरूप C

49 2 चक्रं चिव चक्रिप्रेति E.

50 2 वसुनेति C.

3 छतसृख्या C. (Cf Comm )

4 व्याङ्गनत्व C.

2 सांयुग्य C. E

53 1 महाघननामकार एव E

55 2 स्वप्रमिव C.

1 द्वे स्वितोः C.

56 2 यस्थ C. for य' .

61 3 चोपाश्लेभते ब्रष्य सत् C.

63 2 सांयुग्य C.

69 4 ल मन्स्क C. ल मनुष्क E. (cf Weber, Ind. Stud ix p 108.)

ख C M —E. omits ल विषय and then agrees with printed text.

71 1 श्वास for श्वासौत् E.

2 रतदै रजसो रूपं E. (cf. Sāṃkhya Sāra, p. 12).

72 9 समादिष्टयुज्र्ववदवदुपूर्वकैव M.—The printed text (from A. B.) should probably be corrected to समादिष्टयुज्र्ववदवदिपूर्वकैव.

73 1, 2 च C for म, and also in p 74, l. 1.

79 13 M corruptly इन्द्रियध्यचं तेषु खतन्नः . A. B. are also corrupt here. The true reading is probably इन्द्रियाध्यचकेषु.

83 4 तद्रूपं यद्रूपं तज्ज्ञोति' M. The text seems to require a further correction,—यथतयं तद्रूपं यद्रूपं तज्ज्रोति-म श्वादित्यः .

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PAGE. LINE.

86 17 चिन्त्य यतः M.

88 9 संबोधयिता M.

100 1 यथ वाव M.

111 2 व्य्‌यमक्लैबचित् M.

117 10 M has the reading of note *, but it is corrupt in †.

119 1 योनिवै M

124 4 दृश्यन्त्र M

126 2 M corruptly तिर्य॑ग्वावाजवो॑र्द्रे. The true reading is probably तिर्य॑ग्वावाक् वो॑र्द्रे.

137 4 सायोञ्जल M. but in Comm. सायोज्य

154 2 ससारत्र M which is the reading of the Comm.

154 3 नितयुतस्स M.

161 4 विचे�्टत M. (but not in Comm )

166 2 वाघरतस्' M.

168 3 प्रज्ञानमित्येक्ने । यध्य ते वा रतस्य M rightly.

172 4 घरदेम्नः शिशिरत स शिरत - M.

179 2 श्चतयमृच्छते E. M.

179 9 जय गल' E. M.

179 10 गेपास्तु गन्यविस्वारा' E गेपन्ये गन्यविस्वारः M.

185 2, 13 म्रुचि M. (cf. Weber, Ind. Stud. ix. 11).

187 1, 6 लौयने M.

198 2 M. has throughout §§. 1–6 तुपन्नि .

209 2 भय तैलां M. (but in Comm. मस्त्यं).

210 1 परियान्नि M.

214 2, 18 स्काम्याक्काम्य M स्कन्यास्काम्य A. B.

221 3 -उपभोगादैतोभावो M. cf. note *.

M. gives no colophon at the end of the Comm. ch. 1; at the end of ch. 2, 3, 6 it has इति मैत्रेशाखोपनिषद्दीपिकार्या &c.; and at the end of ch. 4, 5, 7 इति मैत्र्युपनिषद्दीपिकार्या &c.

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ERRATA FOR THE SECOND EDITION.

PAGE.

LINE.

INCORRECT.

CORRECT.

Add after भवति.

Add after bhavati.

(बुद्धो॰ श्र० ६ । ख० ८)

(buddho... śr. 6, kh. 8)

घननरेवे॰

ghananareva

घननरेवे॰

ghananareva

उत्तम्भ यतो॰

uttambha yato

उत्तम्भयतो॰

uttambhayato

17-18

॰डम्बललच्चा विना॰

...ḍambalalaccā vinā

॰डम्बललवाचिना॰

...ḍambalalavācinā

॰द्वैपेत॰

...dvaipeta

॰द्वैपेत

...dvaipet

तततप॰

tatatapa

तत्प॰

tatpa

3 infr.

Omit

2 infr.

= प्राणो॰

= prāṇo

प्राणो॰

prāṇo

102

मन्त्रं

mantram

Omit

103

पवति॰

pavati

Omit.

113

स्पृश्रती॰

sprśratī

स्पृश्रती॰

sprśratī

126

तिथ्येङ्का चोङ्क॑

tithyeṅkā coṅka

तिथ्येङ्कावा चोङ्क॑

tithyeṅkāvā coṅka

151

1 infr.

॰सन्यास॰

...sannyāsa

सन्यास॰

sannyāsa

153

पश्यद्रवं॰

paśyadravam

पश्यद्रेव॰

paśyadreva

157

यत् निष्कामल॑

yat nishkāmal

यन्निष्कामलं॑

yannishkāmalam

167

तस्यत॰

tasyata

तस्येत॰

tasyeta

168

प्रज्ञा तदित्योके॰

prajñā tadityoke

प्रज्ञानमित्योके॰

prajñānamityoke

186

॰नेत्रद्वादित्यस्य॰

...netradvādityasya

॰नेत्रादित्यस्य॰

...netrādityasya

188

1 infr.

त्वाखा॰

tvākhā

त्वाखा:॰

tvākhāḥ

(296)