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PRASHNOPANISHAD

Prashnopanishad

(Yoga Siddhanta Bhashya)

(Yoga Siddhanta Commentary)

Commentary by :

Paramahansa Niranjanananda

(Along with Sanskrit and English commentary

of Adi Shankaracharya)

of Adi Shankaracharya

SRI PANCH DASHNAM PARAMAHANSA ALAKH BARA,

Sri Panch Dashnam Paramahansa Alakh Bara,

DEOGHAR, BIHAR, INDIA

Deoghar, Bihar, India

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PRASHNOPANISHAD

(Yoga Siddhanta Bhashya)

Commentary by :

Paramahansa Niranjanananda

(Along with Sanskrit and English commentary

of Adi Shankaracharya)

SRI PANCH DASHNAM PARAMAHANSA ALAKH BARA,

DEOGHAR, BIHAR, INDIA

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All Copyright reserved by

Sri Panch Dashnam Paramahansa Alakh Bara

Pania Pagar, Rikhia

Deoghar, Bihar, India

1st edition 1992

First edition 1992

Edited by : Swami Satyasangananda Saraswati

Edited by: Swami Satyasangananda Saraswati

Published by

The Honorary Secretary

Sri Panch Dashnam Paramahansa Alakh Bara

Pania Pagar, Rikhia

Deoghar, Bihar, India

Sole Distributor

Bihar School of Yoga

Ganga Darshan

Munger, Bihar, India

Printed by

Swami Gurukripananda Saraswati

Ashram Graphics

Bihar School of Yoga

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PARAMAHANSA SATYANANDA

Paramahansa Satyananda was born in a small town near Almora in the foothills of the Himalayas. As a child he showed extraordinary qualities and had his first spiritual experience at the age of six. He was blessed by many sages and sadhus who passed by his home on their way to higher Himalayan regions. They inspired in him an intense desire to reach the same spiritual heights and invoked in him a strong sense of vairagya which was remarkable for one so young.

At the age of nineteen, he left his family and home in search of his guru. After some time, he went to Rishikesh and there met his spiritual master, Swami Sivananda. During the twelve years he spent with his guru, Swami Satyananda plunged himself into karma yoga to such an extent that Swami Sivananda said he did the work of four people. Like an ideal disciple, Swami Satyananda worked from dawn until late at night, involving himself in every kind of work, from cleaning to management of the ashram. Service to guru was his passion and joy.

Although he had a very keen intellect and his guru described him as a ‘versatile genius’, Swami Satyananda’s learning did not come from instruction or study in the ashram. He followed with faith his guru’s one command : “Work hard and you will be purified. You do not have to bring the light, the light will unfold from within you”, and this is what happened. He gained an enlightened understanding of the secrets of spiritual life, and has since become a great authority on yoga, tantra and kundalini, vedanta and samkhya.

After spending twelve years with his guru, Swami Satyananda took to parivrajaka life and wandered extensively for eight years, travelling throughout India,

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to Afghanistan, Burma, Nepal and Ceylon. During this period he met with many great saints and yogis, and spent time in seclusion, formulating and perfecting yogic techniques to alleviate the sufferings of humanity.

In 1963, his mission became apparent and he founded the International Yoga Fellowship Movement.

Because his mission had been realized while he was staying in Munger, he settled there by the Ganga and founded the Bihar School of Yoga in order to help more people towards the spiritual path. Before long, students were coming from all over India and abroad, and his teachings were rapidly spreading throughout the world.

In 1968, he went on the first of many world tours to popularize the ancient yogic practices among the people of all castes, creeds, religions and nationalities.

After that, Swami Satyananda became well known on every continent, as a leading exponent of yoga and tantra. He guided millions of spiritual seekers and inspired many ashrams and centers throughout the world.

In 1983, he appointed Swami Niranjanananda Saraswati his successor, as President of Bihar School of Yoga and as the spiritual guide of all the associated centers. In 1984, Swami Satyananda founded the ‘Sivananda Math’, a charitable and social institution and the ‘Yoga Research Foundation’ for scientific investigations into the techniques of yoga, as independent institutions working to uplift the society.

In 1988, Swami Satyananda left Munger and took kshettra sannyasa, renunciation of the mission and establishment. He started a pilgrimage through the siddha tirthas of India as a wandering sannyasin, without any personal belongings or any assistance from the ashrams and institutions he had founded.

He has now entered the lifestyle of the paramahansa sannyasins who do not work for their flock and mission alone, but have a universal vision.

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PARAMAHANSA NIRANJANANANDA

Paramahansa Niranjanananda was born in 1960. July 26th, 1964 he joined the Bihar School of Yoga and his guru's mission where he commenced his gurukul education.

March 1st, 1970, he was sent overseas to help the development of ashrams and yoga centers in Ireland, England and Europe. For the next thirteen years he travelled widely around the world, including North and South America and Australia, conducting yoga programs, working as his guru's representative and investigating the needs of various cultures.

January 10th, 1983, he was recalled to India and appointed President of the Bihar School of Yoga by his guru, Paramahansa Satyananda.

Since then he has guided the Bihar School of Yoga and the two institutions which were founded in 1984, Sivananda Math and the Yoga Research Foundation. He has been dividing his time between overseas visits, Indian tours and residence at Munger.

The successor of his guru, Paramahansa Niranjan ananda is now recognized by the yoga aspirants on all continents as an evolved yogi and enlightened spiritual guide. Having begun spiritual training under his guru at the age of four, at the age of thirty, he was initiated into the Paramahansa Order, at midnight on the 31st of December 1989.

Along with his deep wisdom, Paramahansa Niranjan ananda also has a sublime childlike quality and gentle humor which captivates the hearts and minds of all who come into contact with him.

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SRI PANCH DASHNAM PARAMAHANSA ALAKH BARA

The Sri Panch Dashnam Paramahansa Alakh Bara was established by Paramahansa Satyananda at Rikhia, Deoghar Dist., Bihar, in 1990, to uphold and propagate the highest traditions of sannyasa, namely Vairagya, Tyaga and Tapasya (Dispassion, Renunciation and Austerity). It is a registered, charitable, educational and non-profitable institution.

It propounds the tapovan style of living adopted by the rishis and munis of the vedic era and is intended only for sannyasins, renunciates, tapasvis, ascetics and Paramahansas. It does not conduct any activities such as yoga teaching or preaching of any religion or religious concepts. The guidelines set down for Sri Panch Dashnam Paramahansa Alakh Bara are along the vedic tradition of sadhana, tapas and swadhyaya or atma chintan, emphasizing the need for a sannyasin to develop and cultivate sublime spiritual qualities in himself.

Paramahansa Satyananda who is now permanently residing there himself performs the Panchagni Vidya and other vedic sadhanas thus paving the way for future Paramahansas to uphold their tradition. Entry is strictly restricted so that the sadhana of serious minded spiritual aspirants is not disturbed.

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BIHAR SCHOOL OF YOGA

Bihar School of Yoga, Munger, founded in 1964 by Satyananda Paramahansa is the official headquarters of the International Yoga Fellowship Movement. It aims to impart yogic training to householders and sannyasins alike. This institution has since become a focal point for a mass return to the ancient precepts of the yogic sciences. In 1968, the first Yoga Teachers Training Course was held for European aspirants. Since then, the school has grown into an international training center of great renown with a large following and numerous branches and affiliated centers in India and abroad.

Today Bihar School of Yoga is situated at Ganga Darshan, which is built on a large hill overlooking the Ganga. Here, amidst an atmosphere of natural beauty, surrounded by beautiful gardens, green paddyfields, and a majestic 180 degree panoramic sweep of the Ganga, a new vision of yogic life is inspired.

The techniques of integral yoga taught here are a synthesis of all approaches to personal development. Sadhana and Yoga Health Management Courses are conducted by trained sannyasins on a group or individual basis for day and residential students. Kriya Yoga courses are also conducted.

Yoga Teachers Training Courses are an important part of the curriculum. One month courses are frequently conducted for householders, qualifying them to teach the simpler practices of asana and pranayama to family and community members. More advanced courses of longer duration are available.

Bihar School of Yoga is known for its excellent sannyasa training and was one of the first institutions to initiate and train female and foreign sannyasins.

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Contents

Introduction

1

First Chapter

27

Second Chapter

81

Third Chapter

113

Fourth Chapter

145

Fifth Chapter

189

Sixth Chapter

213

Notes on Sadhana

254

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AN INTRODUCTION

In Order to understand the Upanishads, it is necessary to study the Vedas, and also equally important to travel back into history and learn about the customs, races, civilizations, societies and cultures of those ancient times.

Ancient India was once a very vast country covering Iraq, Iran, Afghanistan and Pakistan in the Western region; Nepal, Tibet, some parts of western China and Asiatic Russia in the Northern region; Burma, Bhutan, Bangladesh etc. in the Eastern region; Sri Lanka and Gondwanaland, commonly known as the Lemurian Continent, in the Southern region.

In prehistoric times when man lived like a nomad and had not learned to adjust himself with nature, various great civilizations flourished in the equatorial belt. In the ancient Indian sub-continent various cultures existed. Iraq and Iran were known as Aranya Vraja and the Aranyak civilization developed there. Afghanistan was known as Gandhar Desh which gave birth to the Gandhar civilization. Beside the Indus river, the Indus Valley civilization developed, while the Dravidian race lived in the south-western region of the Indus river and the Magadhi culture flourished in the eastern region of the country.

These different civilizations belonged basically to the Aryan and Dravidian races. In the past, Aryans, Dravidians and other tribes had fought many bloody battles to settle in the land of their choice. The Aryans were viewed as invaders and oppressors who were trying to subdue and enforce their ideology on others. In the course of time, these warring tribes compromised amongst themselves, demarcated their boundaries, developed their empires, acquired social skills, a language, script and spiritual ideology, while maintaining

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the origin of the Vedas can be finalized. The beginning of the Vedas is lost in the remote past. The eternal message of the Vedas was passed from one mind to the next, from one generation to the next, from one civilization to the next. Perhaps, it was passed on to the Aryan civilization by the previous civilization as it counted its last breath. Knowledge is eternal, man is not.

We find in ancient scriptures, the concept that earthly time and years are divided into ‘yugas’ or periods. According to various beliefs and theories, we now live in the last yuga, the Kali yuga, and as per scriptural as well as mathematical calculations, the age of Kali yuga is approximately 432,000 years.

Prior to Kali age, was the Dwapar yuga and it consisted of 864,000 years. According to Hindu mythology, Sri Krishna was born towards the end of Dwapar yuga. It was during this time that sage Krishna Dwaipayana, commonly referred to as Veda Vyasa, the classifier of the Vedas, lived. Therefore, it can also be construed here that the Vedas are more ancient than Sri Krishna.

Going back even further in time, prior to Dwapar age was the Treta yuga, consisting of 1,728,000 years, and according to Hindu myth, Sri Rama was born during this age. In Ramayana, the great epic of the Hindus, it is mentioned that Sri Rama had studied the Vedas and the vedangas. If the mythology is considered to be correct in account and coincides with the history of humanity, then we can safely say that the Vedas predate Sri Rama.

Before the arrival of the Vedas in the limelight, there existed another well established and developed philosophy in the sub-continent, which was known as Tantra. Tantra of ancient India was the most developed

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form of a universal philosophy and practical science. It motivated and guided the person to develop his own intuitive and esoteric experiences. Vedas were exoteric utterances and Tantra was esoteric experience. So, the first cross-cultural exchange between the Vedas and the Tantras took place with the Indus Valley civilization at Harappa and Mohenjodaro.

We find that “Harappa” is an ancient tantric name. Hara is one of the names of Lord Siva, the principle deity of the tantrics, and Appa in many of the Dravidian dialects even today means father, thus the land of father Siva. In the ancient days, Tantra had two divisions, Agam and Nigam. Agam was the philosophical aspect and Nigam was the practical aspect of Tantra. These in turn were divided into two branches, known as the Shaiva and the Shakta traditions of the Tantras.

As the Aryan thought mingled with the thought of the civilizations in the sub-continent, the philosophy of the Vedas underwent a transformation. The first, Rig Veda, the veda of hymns to various personified deities, remained very much the same, while the second, Yajur Veda, the veda of sacrifices and rituals, represents this period of transition in the vedic thought. The third, Sama Veda, the veda of priestly chants, was meant mainly for monks and priests of the ancient traditions, while the fourth, Atharva Veda, is a cross between the vedic and tantric traditions, combining the essence of both cultures.

UNDERSTANDING THE VEDAS

In Order to study the Vedas and understand their meaning, it is necessary to know how the Vedas are divided, interpreted and which text comprises part of which Veda.

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The Vedas are divided into six parts, which are known as vedangas or organs of the Vedas. These six "angas" of the Vedas are known as:

Kalpa- the code of rituals;

Shiksha-learning, training in pronunciation;

Vyakarana- grammar as used in the Vedas;

Chhanda- metre, as used in chanting the Vedas;

Nirukta- etymology;

Jyotish- astrology.

The Kalpa Sutras deal with the vedic samskaras and rituals which govern an individual's life from the time of birth till death, and these rituals number about forty. These books have been further classified as Srauta Sutras (dealing with major rituals and sacrifices), Grihya Sutras (dealing with domestic rites and rules), Dharma Sutras (dealing with the code of behavior and conduct), and Shulva Sutras (dealing with the science of making geometrical and proportionate vedis (fireplaces) to be used for the different vedic rites and ceremonies).

Major and famous sutras in this age are of Ashwalayan, Sankhyayana, Parashar, Vaijavapa, Katyayan, Varah, Kathak, Baudhayan, Apastamba, Hiranyakeshi, Vaikhanas, Agnivesh, Manav, Bharadwaj, Jaimini, Gobhil, Khadir, Latyayan, Drahyayana, Arshey, Vaitan and Kausik.

In Shiksha literature, the description of mantras, sounds, phonetics, script (consonant and vowels), matra (time span) and pronunciation is dealt with in detail. At present the following literatures are available :

Rig Veda- Paniniya Shiksha

Yajur Veda (Krishna)- Vyasa Shiksha

(Shukla)- Yagnyavalkya, Vashishthi, and Mandavya Shiksha

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Sama Veda- Gautamia Lomashiya and Naradiya Shiksha

Atharva Veda- Manduki, Galadrik, Mana swara and Kramasandhan Shiksha.

Other Shiksha literatures are Katyayani, Parashari, Keshawi, Amoghanandini, Madhyandini, Mallasharma, Swarankash, Shodash Shloki, Awasan Nirnaya, Swara-bhakti Lakshan and Pratishashakhya Pradip.

Vyakarana or grammar defines the rules of the language and its usage of words. Shakatayana Vyakarana Shastras and Paniniya Vyakarana seem to be the main treatises on which many commentaries have been written by scholars such as Katyayana and Patanjali. Apart from these, Saraswata, Kamadhenu, Hemchandra, Prakrit, Jainendra, Shakal, Kashakritsna, Kalap, Mugdhabodha grammars and Prakrit Prakash are famous Vyakarana Shastras.

The main literatures on Vedic Chhanda or metre are :

Samavediya Gargyaprokta Upanidan Sutra, Pingala Nagaprokta Chhanda Sutra, Vedook Madhawakrit Chhandanukramani, and Chhandasutra of Jayadeva.

Niruktas are the encyclopedias of the Vedas. Most of the Niruktas are lost. Ancient Nirukta literatures were of Kashyap, Shakapuni and others, however at present it seems that only Yaskara's Nirukta literature is available.

Jyotish or astrology was used to define the position and influence of celestial bodies prior to vedic ceremonies and samskaras. Ancient work of persons such as Narad, Parashar, Vashishtha, Varahamihir, Aryabhatta,

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clouds etc. as these various details and events are mentioned in descriptive form in the Vedas.

Intuitional method is possible for those who have been able to attain mastery over their mental faculties through yoga and have developed the capacity of intuitive interpretation while living the normal life as house-holders or scholars or by becoming a recluse or sannyasin.

Ritualistic means practising the moral, physical, social and psychic code and discipline of the Vedas.

THE VEDAS

The four major texts of the Vedas are Samhita, Brahmana, Aranyaka, and Upanishad. The four Vedas are Rik, Yajus, Saman and Atharvan. Some scholars claim that only the Samhita and Brahmana constitute the ancient Vedas, whereas Aranyaka and Upanishads were included into the vedic body at a later date. But let the historians fight, we are not concerned with what came first and what came later. We are concerned with the books and texts that are considered to be a part of the Vedas, and we shall look at them from this view-point.

Samhita or mantra are the hymns belonging to the earliest tradition of the Vedas. We find that the Rig Veda Samhita is considered to be the oldest, consisting of about 10,500 verses arranged poetically in about a 1000 hymns. Another name for the Rig Veda Samhita is Rik-vada. The Rig Veda speaks of Aryan sentiment and thoughts and the devas are the subject matter. The principle exponent of Rig Veda was Paila, disciple of the legendary classifier of the Vedas, Sage Krishna Dwaipayana or Veda Vyasa. The major upanishads belonging to this Veda are Aitareya and Kaushitaki.

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Mandukya, Atma, Garud, Sarva, Pinda, Sara, Pranhotram and others. The codifier of this Veda was Sumanta, a disciple of Veda Vyasa.

Brahmanaseem to be an extension of Samhita as they are very much attached to the various branches of the samhitas. They give a lengthy description and explanation of the rituals and mantras connected with the vedic sacrifices. Much of their explanatory matter is in the form of symbols or symbolic character. The sacrifice is symbolic as well as physical and gross, the purpose behind it being to sanctify man's life. Sacrifice takes place within man and through man, who believes, hopes, loves, and has made his very existence an act of worship. In sacrifice and adoration, the sadhak molds his life into the framework of worship, prayer, activity, contemplation, action, of which he is the active and passive participant, helper and helped, actor and spectator.

Brahmanas seem to be an extension of Samhita as they are very much attached to the various branches of the samhitas. They give a lengthy description and explanation of the rituals and mantras connected with the vedic sacrifices. Much of their explanatory matter is in the form of symbols or symbolic character. The sacrifice is symbolic as well as physical and gross, the purpose behind it being to sanctify man's life. Sacrifice takes place within man and through man, who believes, hopes, loves, and has made his very existence an act of worship. In sacrifice and adoration, the sadhak molds his life into the framework of worship, prayer, activity, contemplation, action, of which he is the active and passive participant, helper and helped, actor and spectator.

The third text is Aranyaka. Literally 'Aranya' means forest, and this text deals with the speculations and codes of conduct for spiritual life of the forest dwellers or Vanaprasthas. They are known as the forest treatise. They represent a step towards internalization as the Vanaprasthi could not perform the elaborate vedic rituals prescribed for the householders. Instead a rigorous training and discipline is prescribed, whereby there occurs a substantial change in their attitude towards life. This leads to detachment or vairagya and a more profound understanding about human relationship with the cosmic arrangements.

The Upanishadsare the fourth and the final stage of the vedic process, and are known as Vedanta. They represent the mystical and philosophical culmination

The Upanishads are the fourth and the final stage of the vedic process, and are known as Vedanta. They represent the mystical and philosophical culmination

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of the Vedas. The Upanishads contain teachings of

great scholars and saints.

Samhita and Brahmana are the karma kanda, the

ritualistic aspect of the Vedas; Aranyaka is upasana

kanda, the contemplative aspect, and the Upanishads

are jnana kanda, the wisdom aspect.

Apart from the four main Vedas, there are some

subsidiary Vedas as well, such as Ayurveda–dealing

with the science of medicine; Dhanurveda–dealing

with the science of archery; Gandharvaveda–dealing

with music; Arthaveda–dealing with Artha Shashstra,

and Sthapatyaveda–dealing with architecture.

Ayurveda is a part of Atharva Veda. It describes

the anatomy and structure of the body, various causes

of a disease, medication and prescribed treatments.

Some of the literatures of Ayurveda are: 1) Ashwini

Kumar Samhita, 2) Brahma Samhita, 3) Mala Samhita,

Dhanwantari Sutra, 5) Soopa Sutra, 6) Jabali Sutra,
Dhanwantari Sutra, 5) Soopa Sutra, 6) Jabali Sutra,
Charak Samhita, and 8) Ashtanga Hridaya.
Charak Samhita, and 8) Ashtanga Hridaya.

Dhanurveda is a part of Yajur Veda. The making

and usage of weapons and arms are described in it.

Available books on these subjects are: 1) Vaishampayana

Nitiprakashika, 2) Yukti Kalpataru, and 3) Samaran-

gana Sutradhara.

Gandharvaveda belongs to Sama Veda. Various

aspects of dance and music have been discussed, such

as ragas, rhythms, scales, instruments, dance beats etc.

Main literatures on these are 1) Natya Shashstra by

Bharat Muni, 2) Sangeet Ratnakar by Sharangadeva,

and 3) Sangeet Darpan by Damodar.

Arthaveda is a part of Rig Veda. This deals with

the knowledge of practical life, economy and political

sciences. 1) Artha Shashstra by Kautilya, 2) Chanakya

Sutras, 3) Nitivakyamrit Sutra, 4) Kamandak, 5) Shuka-

niti texts, are some of the major works of this upa-veda.

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Many present day scholars have also expressed their views on the Vedas. Acharya Kumudendu, a Jain scholar, says that, “Vedas are the word of God for moral, physical, spiritual, as well as economic guidance of humanity.” Other scholars such as Prof. Herron, Dr. Alfred Russell Wallace, Rev. Morris Phillipps, Dr. James Cusson, say that the Vedas are ancient Sanskrit writings of most advanced thinkers who have had a vision of the Self, Nature, Cosmos, and provide a conception of great highways of humanity. Lavi, an Arabian poet of 1700 BC, says that they are lessons on universal brotherhood.

PRIESTLY TRADITIONS

There are sixteen categories of priests in the vedic tradition, out of which four are main and they are as follows:

Hota or Hotri– who invokes the deities and gods during a vedic ceremony by recitation of verses from Rig Veda.
Adhwaryu– who performs the rituals and rites while chanting the sacrificial texts. His handbook is Yajur Veda.
Udgata or Udgatri– who by chanting in the background, accompanies the ritual and maintains an atmosphere conducive for the vedic ceremony. His handbook is Sama Veda.
Brahma– the chief supervisor priest, who leads the whole ceremonial process and is supposed to know all the Vedas. Later on, their connection was established with Atharva Veda.

Each of these priests required: 1) a Samhita, which provided the material for hymns and texts which were used by him; 2) a Brahmana for giving directives

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for the correct usage of Samhita during the vedič ceremony, and 3) a Sutra, subsidiary manual parallel to Brahmana, containing abbreviated instructions for the ceremony.

for the correct usage of Samhita during the Vedic ceremony, and 3) a Sutra, subsidiary manual parallel to Brahmana, containing abbreviated instructions for the ceremony.

The Brahmana text was also classified in three categories- (a) Vidhi, meaning directives; (b) Arthavada, meaning explanation and commentary on the meaning of the Sutras, and (c) Upanishads, meaning philosophical reflections.

The Brahmana text was also classified into three categories: (a) Vidhi, meaning directives; (b) Arthavada, meaning explanation and commentary on the meaning of the Sutras; and (c) Upanishads, meaning philosophical reflections.

Some of the major Brahmana texts belonging to Rig Veda are Aitareya Brahmana and Shankhyayan Brahmana. Those belonging to Yajur Veda are Brahman Taittiriya Brahmana (Krishna Yajurveda) and Shatapath Brahmana which is available in two parts, as Kavyashakha and Madhyandini.

Some of the major Brahmana texts belonging to the Rig Veda are Aitareya Brahmana and Shankhyayan Brahmana. Those belonging to Yajur Veda are Brahman Taittiriya Brahmana (Krishna Yajurveda) and Shatapath Brahmana, which is available in two parts, as Kavyashakha and Madhyandini.

Sama Veda contains Tand, Shadwinsha, Samavidhan, Arsheya, Mantra, Daivatadhyaya, Vansha, Jaiminiya, Samhitopanishad and Jaiminiyopanishad Brahmana texts. And, Atharva Veda contains the Gopath Brahmana.

Sama Veda contains Tand, Shadwinsha, Samavidhan, Arsheya, Mantra, Daivatadhyaya, Vansha, Jaiminiya, Samhitopanishad, and Jaiminiyopanishad Brahmana texts. And, Atharva Veda contains the Gopath Brahmana.

ATHARVA VEDA

Atharva Veda is a contribution of a lineage of sages known as Atharvan and Angiras. The date set by historians for the Atharva Veda is around 4000 BC, although there are many traditional beliefs which state that this Veda predates 4000 BC.

Atharva Veda is a contribution of a lineage of sages known as Atharvan and Angiras. The date set by historians for the Atharva Veda is around 4000 BC, although there are many traditional beliefs that state that this Veda predates 4000 BC.

Mandukya Upanishad states that Lord Brahma first taught the Atharva Veda to his disciple Atharvan and his clan, who in turn taught it to the Angira clan, who in turn taught it to Satyavaha from the clan of Bharadwaja, from whom Saunaka of the Saunakiya clan procured this knowledge.

Rigvedic chants describe Atharvan as the discoverer of fire, like Prometheus of the ancient Greek

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myth. He belonged to a tribe or clan known as the Atharvans. Another tribe who lived in close association with the Atharvans was known as the Angiras. These two clans together later became known as the fire churners, and their references are found in the Rig-

vedic hymns. Since the dawn of civilization, fire has been considered most important for the survival of human beings. It had many uses, such as protection from predators at night; for domestic purposes such as warmth and cooking; for rituals, sacrifices or any other kind of religious ceremonies. Even today at many places and in various traditions existing in the sub-continent, we find that there are different sections of people who have been following a specific vocation for generations, such

as rangarej, mochies, hajams etc., and possibly the Angiras and Atharvans also fell into a similar category as a group of people whose job was to create, maintain, utilize, tend and propagate the various uses of fire. As fire was the basic necessity of that time and age, they gained a high status amongst the wandering tribes and societies.

It seems that the Atharvans and Angiras were also employed by the Dravidians to teach them the usage of fire. It is probably due to this reason that these tribes developed a very thorough understanding of the vedic culture of the Aryans and the tantric culture of the Dravidians. Thus in course of time, they became the bridge between the two great cultures and developed the Atharva Veda. Forty six generations of Atharvans and Angiras have been mentioned in the Yajur Veda and nine in Atharva Veda.

Traditionally there were the following nine branches or Shakhas of the Atharva Veda: 1) Pippalada, 2) Taur, 3) Mund, 4) Shaunakiya, 5) Jajal, 6) Jalad,

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chhuk, 61) Maiha, 62) Sariraka, 63) Yogasikha, 64) Turiyatitavadhuta, 65) Sannyasa, 66) Paramahamsaparivrajaka, 67) Aksamalika, 68) Avyakta, 69) Ekaksara, 70) Annapurna, 71) Surya, 72) Aksi, 73) Adhyatma, 74) Kundika, 75) Savitri, 76) Atma, 77) Pasupatabrahma, 78) Parabrahma, 79) Awadhuta, 80) Tripuratapini, 81) Devi, 82) Tripura, 83) Katha, 84) Bhawana, 85) Rudrahridaya, 86) Yogakundali, 87) Bhasmajabala, 88) Rudraksha-jabala, 89) Ganapati, 90) Tarasara, 91) Darshan, 92) Mahavakya, 93) Panchabrahma, 94) Pranagnihotra, 95) Gopalatapini, 96) Krishna, 97) Yajnavalkya, 98) Varaha, 99) Satyayana, 100) Hayagriva, 101) Dattatreya, 102) Garuda, 103) Kalisantarana, 104) Jabali, 105) Saubhagyalakmi, 106) Saraswati-rahasya, 107) Bahvrka, and 108) Muktika.

The second collection is as mentioned in the Oupanekhat by Sultan Mohammed Dara Shikoh, who was the elder brother of Emperor Aurangzeb, and had translated the 40th chapter of Yajur Veda, which was the Isavasya Upanishad from Sanskrit to Arabic. In the year 1656 AD, he collected many learned pundits and scholars from various corners of the country and commissioned them to translate the whole series of upanishads into Persian.

His collection contains fifty upanishads which, according to the translators, are the original arrangement of the fifty upanishads. They are as follows : 1. Tschehandouk (Chhandogya), 2. Brehdarang (Brihadaranyaka), 3. Mitri (Maitrayani), 4. Mandata (Mundaka), 5. Eischavasich (Isavasya), 6. Sarb (Sarva), 7. Narain (Narayana), 8. Tadiw (Tadew), 9. Athrabsar (Atharvasiras), 10. Hensnad (Hamsanada), 11. Sarbsar (Sarvasara), 12. Kok’henk (Kausitaki), 13. Sataster (Svetaswatar), 14. Porsch (Prashna), 15. Dehian band (Dhyanabindu), 16. Maha oupanekhat (Maha), 17.

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Atma pra boudeh (Atmaprabodh), 18. Kioul (Kaivalya), 19. Schat roundri (Shatarudriyam), 20. Djog Sankha (Yogasikha), 21. Djogtat (Yogattwa), 22. Shiw Sanklap (Siva Sankalpa), 23. Abrat Sak'ha (Atharvasikha), 24. Atma (Atma), 25. Brahm Badia (Brahma-vidya), 26. Anbrat Bandeh (Amritabindu), 27. Tidj Bandeh (Tejobindu), 28. Karbheh (Garbha), 29. Djabal (Jabala), 30. Maha narain (Mahanarayana), 31. Mandouk (Mandukya), 32. Pank (Paingala), 33. Tschourka (Ksurika), 34. Pram hens (Paramahansa), 35. Arank (Arunika), 36. Kin (Kena), 37. KIOuni (Kathak), 38. Anandbli (Anandavalli from Taittiriya), 39. Bharkbli (Bhriguvalli from Taittiriya), 40. Bark'he Soukt (Purusha Suktam), 41. Djounka (Chulika), 42. Mrat Lankoul (Mrityulangala),43. Anbratnad (Amritanada), 44. Baschakl (Baskala), 45. Tschhakli (Chagaleya), 46. Tark (Taraka), 47. Ark'hi (Arsheya), 48. Pranou (Pranava), 49. Schavank (Saunaka), and 50. Nersing' heb atma (Nrisimha).

Out of this collection 12 upanishads belong to the earlier Vedas. Intermingled with these are 26 other upanishads which are recognized as being part of Atharva Veda. Four passages are included from the Vajasanei Samhita of Yajur Veda and the remaining eight works appear to belong to Rig Veda.

The third collection is of Colebrooke, who in 1876, selected 52 upanishads which may have found recognition in the scholarly circles.

The third collection is of Colebrooke, who in 1876, selected 52 upanishads which may have found recognition in the scholarly circles. They are as follows : 1) Mundaka, 2) Prashna, 3) Brahmavidya, 4) Ksurika, 5) Chulika, 6) Atharvasiras, 7) Atharvasikha, 8) Garbha, 9) Maha, 10) Brahma, 11) Pranagnihotra, 12-15) Mandukya with Gaudapada Karika, 16) Nilarudra, 17) Nadabindu, 18) Brahmabindu, 19) Amritabindu, 20) Dhyanabindu, 21) Tejobindu ,22) Yogasikha, 23) Yoga-tattwa, 24) Sannyasa, 25) Aruniya, 26) Kanthasruti,

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Upanishads which remain true to the ancient Vedantic doctrine without accentuating their further development.
Others which describe the life of a sannyasin and recommend it as a practical conclusion of upanishadic teachings.
Others which interpret Siva, Vishnu etc. as personifications of the Atman.

Accordingly Paul Deussen has categorized the recognized upanishads of Atharva Veda into five groups as per the tendency predominant in them. (Sixty Upanishads of the Veda, Vol. II) :

Purely Vedantic Upanishads– nine,
Yoga Upanishads– eleven,
Sannyasa Upanishads– seven,
Siva Upanishads– five,
Vishnu Upanishads– seven.

Subrahmaniam, N. S. in the Encyclopedia of Upanishads, has classified many more upanishads, which may include upanishads from the other vedas too, in the following categories :

Major Upanishads– ten,
Samanya Vedanta– twentyfive,
Saiva–fourteen,
Shakta– eight,
Vaishnava– fourteen,
Yoga– twenty,
Sannyasa–seventeen, or a total of 108.

Upanishads are recognized as doctrinal textbooks of respective vedic schools, and there must have been as many upanishads as vedic schools which were known as Shākhas. With one upanishad for each shakha, the four Vedas offer a total of 1180 upanishads. Mukti-

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kopanishad states that Rig Veda had 21 shakhas, Yajur Veda had 109 shakhas, Sama Veda had 1000 shakhas, and Atharva Veda had 50 shakhas. Most of them have been lost with the lapse of time, and only 108 are now available to us.

PRASHNOPANISHAD

In this upanishad, six seekers of truth approach the Sage Pippalada, and each of them asks the Sage a question. His answers, which range from the gross to the subtle principles of life form the Prashna Upanishad or the Upanishad of Questions.

The first question concerns the origin of living beings. It is explained how the Lord, or Creator, created Prana, the Sun (energy) and Rayi, the Moon (matter). Without prana there is no animation, no time, no seasons, no day or night, no life and no creation. Without rayi, there is no matter, no food to sustain life. Matter, energy, nourishment are related and have a common link.

The second question relates to the deities who are the helpers of all living beings, and are manifest in the entire range of senses and substance that constitutes the body. These represent the five gross elements, the five organs of knowledge and the five organs of action. Prana is the Chief amongst them. Whatever is within and/or beyond this world is directed and motivated by prana.

The third question refers to the nature and origin of the transcendental prana. Prana originates from the Self (Atman) and just as a man and his shadow are inseparable, in the same way, prana and the Self are also inseparable. Prana sees that the organs of the body carry out their different activities smoothly with the

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help of sub-divisions of energy. He who knows the origin, placeof entrance, location, the five-fold divisions of prana and its identity within the body, attains immortality. These first three questions are concerned with Apara Vidya, the lower or the gross knowledge.

The fourth question refers to sleep and dreams. In deep sleep, the senses become absorbed in the mind, all activity ceases except for that of the five pranas, which remain constantly active. In dream state the mind creates and experiences a separate world made up of differentimpressions received in the course of its wakeful activity. In this world, the mind sees both the seen and the unseen, hears the heard and the unheard, experiences the experienced and the unexperienced, the true and the untrue and sometimes a mixture of experiences from past births, as well as the present birth. But the mind becomes dreamless when it is overpowered by illumination, and then it enjoys bliss eternal.

The fifth question concerns Om or Pranava. Om is both the higher and lower Brahman. Those who know this truth will experience the lower Brahman, and those who have the living experience of this truth will attain the higher Brahman. He who meditates on Om as Om-nipresent, Om-niscient, Om-nipotent, the Supreme Self residing in the hearts of all, becomes immortal.

The sixth and the last question refers to Purusha, who exists in the form of sixteen kalaas. Purusha created prana, action, desire, the five elements, the senses, mind, nourishment, vitality (seed), rites (karmas), the worlds, and the names within the worlds.

These last three questions relate to Para Vidya or Brahma Vidya (the supreme or transcendental knowledge).

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REFERENCES

B.G.Tilak, The Arctic Home in the Vedas (Tilak Brothers, Pune, 1983)
Raimundo Panikkar, The Vedic Experience ‘Mantramanjari’ (All India Books, Pondicherry, 1977)
Paul Deussen, V.M. Bedekar, G. B. Palsule, Sixty Upanishads of the Veda, (Motilal Banarsidass, Delhi, 1980)
Devi Chand, Atharvaveda, (Munshiram Manoharlal Publishers Pvt. Ltd., New Delhi, 1981)
Devi Chand, Yajurveda, (Munshiram Manoharlal Publishers Pvt. Ltd., New Delhi, 1981)
Devi Chand, Samaveda, (Munshiram Manoharlal Publishers Pvt. Ltd., New Delhi, 1981)
N. S. Subrahmaniam, Encyclopedia of Upanishads, (Sterling Publishers Pvt. Ltd., New Delhi, 1985)
Swami Satyananda Saraswati, Nine Principal Upanishads (Bihar School of Yoga Munger, 1985, 2nd Edition).

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FIRST CHAPTER

ॐ

PRASHNOPANISHAD

(YOGA SIDDHANTA BHASHYA)

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ॐ भद्रं कर्णेभिः श्रुणुयाम देवाः भद्रं पश्येमाक्षभिर्यजत्राः । सिथरैरंगैस्तुष्टुवाँ सस्तनूभिर्व्यंशेम देवहितं यदायुः ॥ स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः

Om Bhadram Karnebihih Shrinuyaama Devaah Bhadram Pashyemaakshabhiryajatraah । Sthirai Rangaih Tushtuvaam Sastanoobhirvyashema Devahitam Yadaayuh ॥ Swasti Na Indro Vriddhashravaah Swasti Nah Pooshaa Vishwavedaaḥ । Swasti Nastaarkshyo Arishtanemih Swasti No Brihaspatirdadhaatu ॥ Om Shantih Shantih Shantih.

Om. O Ye Gods. May we hear auspicious words and see auspicious sights while worshipping you. May we be blessed in life with perfect health and vigor while singing your praise. May Lord Indra, the Loved one of Old, be well inclined towards us. May He in his kindness, be watchful of our prosperity. May He, the Nourisher and Possessor of All Wealth, give us what is good for us. May the Lord, the Destroyer of Evil and the Protector of the Great Ones, protect us too. Om Shanti, Shanti, Shanti.

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ॐ सुकेशां च भारद्वाजः शौब्यश्च सत्यकाामः सौर्यायणी च गार्ग्यः कौसलयश्चाश्वलायनो भार्गवो वैदर्भिः कबन्धी काल्यायनस्ते हैते ब्रह्मपरा ब्रह्मनिष्ठाः परं ब्रह्मान्वेषमाणा एष ह व एतसर्वं वक्ष्यतीति ते ह समित्पाणयो भगवन्तं पिप्पलादमुपसन्नाः ॥१॥

Om Sukeshaa Cha Bharadvaajah Shaibyaashcha Satyakaamah Sauryaayanee Cha Gaargyah Kausalyaashchaashvalaayano Bhaargavo Vaidaribhih Kabandhee Kaatyaayanaste Haite Brahmaparaa Brahmanishthaaah Param Brahmaanveshamaanaa Esha Ha Vai Tatsarvam Vakshyateeti Te Ha Samitpaanayo Bhagavantam Pippalaadamupasannaah.

Sukeshaa- Sukesa, Bharadvaajah- Son of Bharadvaja, Cha- also, Satyakaamah- Satyakama, Shaibyah- Son of Sibi, Cha- also, Sauryaayanec- Sauryayani, Cha- also, Gaargyah- from the lineage of Garga, Cha- also, Ashvalaayana- Ashwalayan, Kausalyak- from the country of Kausal, Cha- also, Bhaargavah- Bhargava, Vaidaribhih- from the country of Vidarbha, Cha- also, Kabandhee- Kabandhi, Kaatyaayanah- the great grandson of sage Katya, Te- they, Ete- here, Ha- indeed, Brahmaparaa- inclined towards Brahman, Brahmanishthaaah- absorbed in contemplation of Brahman, Param- Supreme, Brahma- Brahman, Anveshamaanaa- in search of, Esha- hastening towards, Ha- indeed, Vai- in certainty, Tat- that, Sarvam- all, Vakshyateeti- would explain, Te- they, Ha- indeed, Samitpaanayah.- with Samit in hand, Upasannaah.- went near to receive graciously, Bhagavantam- illustrious sage, Pippalaadam- Pippalada.

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Translation

Sukesa, son of Bharadvaja; Satyakama (also known as Saibya), son of Sibi; Sauryayani from the lineage of Garga; Ashwalayan, from the country of Kausal; Bhargava (descendentof Bhrigu), from the country of Vidarbha; Kabandhi, the great grandson of sage Katya; they (were) indeed inclined towards Brahman and absorbed in contemplation of Brahman. Hastening in search of the Supreme Brahman, (indeed) certain that all would be explained, they went near the illustrious sage Pippalada with samit in their hands to receive (his teachings) graciously.

Commentary

Six students (who are mentioned above) seeking knowledge and intent on discovering the Supreme Self, came to Sage Pippalada, considering him to be a teacher of high repute and wisdom. As an offering to the Sage, they took with them Samit, the sacrificial fuel. The seekers who came to Sage Pippalada are rishis, implying that they had already undergone spiritual training and were desirous of learning more about the transcendental reality. Offering the samit or sacrificial fuel to a saint or sage represented the disciples dedica-tion, devotion and respect to the teacher. Surrendering the individual ego to the Guru and becoming an empty receptacle for his teachings, directions and guidance.

Shankaracharya's commentary

सुकेशः च नामतः, भरद्वाजस्यापत्यं भारद्वाजः शैब्यश्च शिबेः अपत्यं शैब्यः सत्यकामो नामतः सौर्यायणिः सूर्यस्यस्यापत्यं सूर्यः तस्यापत्यं सौर्यायणिस्स्थान्‌सः सौर्यायणीति, गार्ग्यो गर्गगोत्रोत्पन्नः, कौसल्यश्च नामतोडश्वलस्यापत्यमाश्वलायनः, भार्गवो भृगोरगोत्रोत्पन्नं भृगोः विदर्भे भवः; कबंधी नामतः कतस्यस्यापत्यं कात्यायनः विद्यमानः प्रपितामहो यस्य सः युवप्रत्ययः। ते ह एते ब्रह्मपरा अपं ब्रह्म परत्वेन गतास्तद्नुष्ठाननिष्ठाश्च ब्रह्मनिष्ठाः परं ब्रह्मान्वेषमाणा: किं

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तत् ? यन्नित्यं विज्ञेयमिति तत्प्राप्त्यर्थं यथाकामं यतिष्याम इत्येवं तदन्वेषणं कुर्वन्तस्तद्र्धिगमायैष ह वै तत्सर्वं वक्ष्यतीत्याचार्यमुपजग्मुः । कथं ? ते ह समित्पाणय: समित्‌भारगृहीतहस्ता: सन्तो भगवान्तं पिप्पलादमाचार्यमुपसन्ना उपजग्मुः ॥ १ ॥

What is that which is eternal and to be known? For the attainment of that, we will strive as we wish. Thus, searching for that, they went to the teacher, thinking he would explain all that. How? They, with fuel in their hands, being seekers of knowledge, approached the venerable teacher Pippalada. || 1 ||

Shankarcharya's commentary The Rishis questioning and the Sage replying in this upanishad is to eulogize knowledge. This knowledge is acquired by men who are capable of observing brahmacharya and residing in gurukula performing tapas and other sadhanas. The knowledge can only be imparted by Preceptors such as Pippalada and not by anyone else. All the six seekers intent on discovering the Apara Brahman approached the Guru, Pippalada, with loads of Samit in their hands, thinking that he would explain all to them.

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तान्ह स ऋषिरुवाच भूय एव तपसा ब्रह्मचर्येण श्रद्धया संवत्सरं सवत्स्यथ यथाकामं प्रश्नान्पृच्छत यद विज्ञार्यामः सर्व ह वो वक्ष्याम इति ॥२॥

Taanha Sa Rishiruvaacha Bhooya Eva Tapasaa Brahmacharyenaa Shradddhayaa Samvatsaraṃ Samvatsyatha Yathaakaamam Prashnaan Pricchhata Yadi Vijnaasyaamaḥ Sarvam Ha Vo Vakshyaama Iti.

In this mantra, Sage Pippalada speaks of austerity, celibacy and faith. This can be experienced practically in one’s guru ashram. First the aspirant is instructed to exhaust the vagrant tendencies of the body and mind

Taanha Sa Rishiruvaacha Bhooya Eva Tapassaa Brahmacharyenaa Shraddhayaa Samvatsaram Samvatsyatha Yathaakaamam Prashnaan Pricchhata Yadi Vijnaasyaamah Sarvam Ha Vo Vakshyaama Iti.

To them, indeed he, Sage (Pippalada) said: Again live for one year like this, observing austerity, celibacy and devotion, with faith, (then) ask questions according to (your) wish. If it is in my knowledge, indeed I will convey all.

Anvay Taan– to them, Ha–indeed, Sah– he (Pippalada), Rishi– Sage, Uvaacha– said, Bhooyah– again, Eva– like this, Tapasaa– austerity, penance, Brahmacharyena– by observing celibacy, Shraddhayaa– devotion with faith, Sanvatsaram– for one year, Samvatsyatha– living, dwelling, Yatha– in the prescribed manner, Kaamam– according to wish, Prashnaan– questions, Pricchhata– ask, Yadi– if, Vijnaasyaamah– in my knowledge, Ha– indeed, Sarvam– all, Vah– convey, Vakshyaama– by speaking, will tell you.

To them, indeed he, Sage (Pippalada) said: Again live for one year like this, observing austerity, celibacy and devotion, with faith, (then) ask questions according to (your) wish. If it is in my knowledge, indeed I will convey all.

Translation To them, indeed he, Sage (Pippalada) said: Again live for one year like this, observing austerity, celibacy and devotion, with faith, (then) ask questions according to (your) wish. If it is in my knowledge, indeed I will convey all.

To them, indeed he, Sage (Pippalada) said: Again live for one year like this, observing austerity, celibacy and devotion, with faith, (then) ask questions according to (your) wish. If it is in my knowledge, indeed I will convey all.

Commentary In this mantra, Sage Pippalada speaks of austerity, celibacy and faith. This can be experienced practically in one’s guru ashram. First the aspirant is instructed to exhaust the vagrant tendencies of the body and mind

In this mantra, Sage Pippalada speaks of austerity, celibacy and faith. This can be experienced practically in one’s guru ashram. First the aspirant is instructed to exhaust the vagrant tendencies of the body and mind

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through work and rigorous physical involvement in order to develop the nature of a karma yogi. One may feel tired while performing rigorous physical activity but the mind is fully involved, occupied and alert. In this way, the mind is trained to become active, creative and dynamic, to grasp information of practical utility. Otherwise the fantasies of ambition and desire will manifest and the mind will be pulled in two different directions, one towards pleasure and another towards pain, towards satisfaction and dissatisfaction. This kind of dissipated and distracted frame of mind is transcended through the practice of karma yoga.

The first aspect of karma yoga is hard labor or shram, in which the body, the brain, the internal system of the body and the various aspects of the mind are influenced. The purpose is to train the mind in such a way that its dissipative tendencies are converted into one-pointedness thereby increasing will power as well as awareness.

The second aspect is of faith, which is a part of bhakti yoga. Faith is an integral part of ourselves, whether we believe or disbelieve in god or guru. With it we are able to develop self-confidence and transcend the duality of mind which is responsible for the ego, the idea of I, me and you. A link is created with the object of our reverence and concentration. This faith is experienced in the form of the relationship between a disciple and guru, devotee and god. We have faith, but sometimes our ego intervenes. In bhakti yoga the ego or self-identity is eliminated and an internal unity is experienced.

The third aspect is of celibacy. Here celibacy does not mean sensual or sexual abstinence, rather it means one who is established in the nature of Brahman, or he who follows Brahman. The word is Brahma Acharan. How is this achieved? With the development of viveka

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and vairagya, right understanding and detachment. How do we do it? By witnessing ourselves; how we think, act and behave. This attitude of sakshi or witness to each and every event is developed for spiritual growth by gradually enlarging the awareness and field of one's perception. This in turn leads to a profound understanding of our interaction with the rest of creation.

It is implied that a disciple needs to spend an indefinite period of time serving and learning under his preceptor so that he can eventually establish himself in the path of sadhana and spiritual disciplines. This system of living and learning under the direct tutelage of the Guru is the ancient gurukula system. Through contact with this kind of life, the seeker is introduced to yamas and niyamas and other sadhanas, which become an integral part of his being. This culminates in developing a higher vision of life and its interaction with divine nature.

The Sage knew the workings and the intricacy of the human mind, and prescribed the systems of austerity, faith and celibacy, to be followed for one year. By following a strict discipline of Karma Yoga, Bhakti Yoga, and Gyana Yoga for a certain period, the seeker would definitely attain a state of psychological purification and balance, which would assist in the experience and understanding of transcendental reality.

Shankaracharya's commentary

तानेवमुपगतान् हू स किल ऋषिरुवाच भूय: पुनरेव यद्यपि यूयं पूर्वं तपस्विन एवं तपसेन्द्रियसंयमेन तथापीह विशेषतो ब्रह्मचर्येण श्रद्धया चास्तिक्यबुध्द्यादरवत: संवत्सरं कालं संवत्स्यथ सम्यङ्गुरुशुश्रूषापरा: सन्तो वत्स्यथ । ततो यथाकामं यो यस्मात्कामस्तमनतिक्रम्य यथाकामं यद्विष्ये यस्य जिज्ञासा तद्विषयान्प्रश्नान्पृच्छत । यदि तच् उ शिष्यत्पृष्टं विज्ञास्याम:-अनुद्धतत्वप्रदर्शनार्थो यदिशब्दो नाज्ञानसंशयार्थ: प्रश्ननिर्णयादवसीयते-सर्वं ह वो वः पृष्टं वक्ष्याम इति ॥ २ ॥

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Shankaracharya's commentary

The Seer said to them, who had thus approached him, though you have already performed tapas by controlling your senses, still again live here another year, especially careful about brahmacharya and faith, and well intent on serving your preceptor. Then as you please, i.e. without restraining your desire, ask questions, every one of you, on any subject you may wish to know. If we know what is asked (the word if is intended to show that the preceptor was not conceited, not that there was any doubt as to his knowledge, as is apparent from his answering the questions), we shall explain to you all you ask about.

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अथ कबन्धी कात्यायन उपेत्य पप्रच्छ । भगवान् कुतो ह वा इमा: प्रजा: प्रजायन्त इति ॥३॥

Afterwards, Kabandhi, the great grandson of Katya (the Seer) came near (to Sage Pippalada and) asked the question: Illustrious One, from where indeed are these creatures (subjects, animated beings) born?

Atha Kabandhee Kaatyaayana Upetya Paprachchha. Bhagavan Kuto Ha Vaa Imaah Prajaah Prajaayanta Iti.

Anvay

Atha- afterwards, Kaatyaayanah Kabandhee- Kabandhi, the great grandson of the Seer Katya, Upetya- came near, approached, Paprachchha- asked question, Bhagavan- Illustrious One, Kutah- from where, Ha Vaa- verily, indeed, (a particle of affirmation or emphasis), Imaah- these, Prajaah- subjects, creatures, Prajaayanta iti- are created, born.

Translation

Afterwards, Kabandhi, the great grandson of Katya (the Seer) came near (to Sage Pippalada and) asked the question: Illustrious One, from where indeed are these creatures (subjects, animated beings) born?

Commentary

After spending one year at the ashram, Kabandhi, the first seeker, approaches Sage Pippalada and asks, “Tell me how the animated beings come into existence?” It seems that Kabandhi has already developed an understanding about the transcendentality of Brahman and now asks how is it that from the unmanifest being all these manifestations have taken place. How can this creation be defined? Something which is alive, has life. Animation, movement is emphasized here. According to various philosophies and even science, all matter has life. Within matter, there is movement of energy.

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Where there is energy, there is vibration, it cannot be otherwise. So creation as a whole is pulsating with life, and the same idea is also projected in physics. Everything that we perceive: stones, trees, birds, animals, humans, sun, moon, stars, planets, is alive, pulsating with energy. The questioner does not restrict his questions to human beings alone, but has broadened his enquiry to the entire gamut of animated beings.

Shankaracharya's commentary

अथ संवत्सरादूर्ध्वं कबन्धी कात्यायन उपेत्योपगम्य पप्रच्छ पृष्टवान् हे भगवन् कुतः कस्माद्वा इमा ब्राह्मणाद्या: प्रजा: प्रजायन्ते उत्पद्यन्ते । अपरविद्याकर्मणो: समुच्चितयोर्यत्कार्यं या गतिस्तद्र्क्तव्यमिति तदर्थोऽयं प्रश्न: ॥३॥

Shankaracharya's commentary

Then after one year, Kabandhi having approached Pippalada asked, “Oh Worthy Master, from where do these subjects, Brahmins and the rest, arise?” This question is intended to describe Apara Vidya and accumulated karmas, their effect and result.

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तस्मै स होवाच प्रजाकामो वै प्रजापतिः स तपोऽतप्यत स तपस्तप्त्वा स मिथुनमुत्पादयते । रयिं च प्राणं चेत्येतौ मे बहुधा प्रज्ञाः करिष्यत इति ॥४॥

To him, he (the Sage) said: Prajapati (the Creator) was desirous of procreation. He performed austerity, meditated and brought forth a pair, Rayi and Prana (matter and life), with the purpose that these two would create manifold subjects for him.

There are two concepts behind life. In Vedanta these two are known as Brahma and Maya, in Samkhya

Tasmai Sa Hovaacha Prajaakaamo Vai Prajapatih Sa Tapotapyata Sa Tapastaptaa Sa Mithunamutpaadayate. Rayim Cha Praanam Chetyetau Me Bahudhaa Prajaah Karishyata Iti.

To him, he (the Sage) said: Prajapati (the Creator) was desirous of procreation. He performed austerity, meditated and brought forth a pair, Rayi and Prana (matter and life), with the purpose that these two would create manifold subjects for him.

Anvay

Translation

To him, he (the Sage) said: Prajapati (the Creator) was desirous of procreation. He performed austerity, meditated and brought forth a pair, Rayi and Prana (matter and life), with the purpose that these two would create manifold subjects for him.

Commentary

There are two concepts behind life. In Vedanta these two are known as Brahma and Maya, in Samkhya

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as Purusha and Prakriti, in Tantra as Siva and Shakti. Brahma and Maya are the two expressions and experiences of life, also known as consciousness and energy, the actor and the act. The Creator or Lord of life represents that which governs, which controls these two aspects of expression and experience.

Brahman or God is complete in nature. In his completeness he governs all the manifestations of consciousness and energy, which are his two limbs, two aspects. First is the Unmanifest Consciousness and the second is the Unmanifest Energy. Consciousness is that by which you can perceive, observe, understand everything, but by itself it cannot move, act or function. Energy can take any form or shape, but by itself it has no capacity of observation, understanding and seeing.

The Lord of life, Prajapati wished (desire had come in); he meditated (utilized a process of analysis and decision); he brought forth food and prana. Food and prana represent matter and life which were to create manifold creatures. The ideas that Sage Pippalada is conveying in these statements are : 1) Creator is omniscient (full of Jnana); 2) Creator has a clear vision (Sankalpa); 3) In order to fulfill his vision, Creator developed desire (Ichchha); 4) From desire came action (Kriya); and 5) From action came the result (Parinama).

The state of omniscience or Jnana is a result of the fully awakened and active faculties of consciousness and energy. In this state nothing remains to be known, all is known. The known is stored in seed form in the omnipresent and omnipotent state of the Self. The Self already possesses consciousness and energy, and now the third element in the form of desire is manifested. Then “he meditated, practised austerity”. Meditation or austerity is the process of analyzing and organizing a course of action and fulfilling that action. Then “he brought forth food, prana, matter and life”. In order

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to understand creation, one must understand consciousness and energy; desire, process and creation; food and prana; matter and life.

"Prajapati was desirous of procreation", here the concept of desire, Ichchha shakti is referred to. Ichchha is a motivating force which leads to fulfilment of action. I wish for this! I desire this! Wish means desire. Desire means movement. Without desire there is no will; without will no thought, no movement and no action. Where there is desire, there is action. The moment you desire, you are planning a course of action.

Meditation is the state of observation of Jnana. All knowledge, wisdom, experience and expressions are contained in the Self. The Self desirous of something observes and analyzes the knowledge related to that particular desire. Then it selects a course of action, and manifests itself according to the desired action.

Prana is energy inherent in everything. We know that matter is the gross form of energy. Looking at the evolution of energy, we find that it first manifested as the mind, and later as Akasha or Ether. Other denser manifestations of the same energy are air, fire, water, and the final dense form is matter. In yoga, this progression of energy is seen in the chakra system, which are Ajna, Vishuddhi, Anahata, Manipura, Swadhisthana and Mooladhara. This represents the evolution of energy from its unmanifested form to the present day manifested form of matter. In this process many other expressions of energy also come into existence.

Consciousness is a stable force or entity, a fixed and continuous state of being. You are what you are. Your consciousness is the same as the one you have had 1,000 years ago, and the one you will have 1,000 years in future. Consciousness is constant. It is the awareness which develops. Consciousness is a stable experience. Energy is a growing experience.

In the realm of

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consciousness and energy a movement is always taking place, expansion and contraction. When a merger of the two takes place, energy becomes matter. Consciousness becomes active through the medium of energy and creation takes place.

Scientifically speaking, energy and consciousness are two entities, which are in essence one and the same. Consciousness had a plan and Energy was able to put that plan into action. Maybe the chance which brought them together was Brahman in the form of Supreme Intelligence or Mahat. In order to bring the twin forces together, there would have been a third force. In order to bring a chalk to the blackboard, there is a third force or movement. In the same way, the power which moved the energy and consciousness together is Brahman.

Vedanta considers that everything in this world has life in it. In every matter, whether animate or inanimate, there is a spark of life. It contains the same life-energy that we all have. Research has proven that the seemingly inanimate objects have certain animated energy in them, and this energy in its process of manifestation takes on various forms, such as stones, minerals, trees, vegetables, animals, humans etc. If you look at the center of an atom, what do you see? The nucleus, energy. Within the atom there is energy; that is prana. Where there is matter, prana, energy, creation takes place; evolution takes place. From this, the whole universe comes into existence.

The Creator brought forth food and prana, matter and life. By the union of consciousness and energy, creation took place, matter came forth. Matter means manifestation of the unmanifest. In this mantra the word food has been used. Food represents matter. Matter and life pervade every strata of creation from the top to the bottom. Look at it from another view

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point, the food that you eat, that you digest, is matter. You are matter. You are eating food which is matter. Matter is consuming matter and releasing the energy inherent in that matter in order to survive. Survival of one matter depends on another matter. Food represents the ultimate form or expression of energy.

This is the creation of energy and consciousness. Now reverse the process. Transform the gross matter into a subtle form. From the manifest, experience the unmanifest. On one side, we have reached the extreme of experience in the manifestation of matter. We know the known, but not the unknown. On the other hand, the process is reversed, and this process of going back to the source, while maintaining the awareness, is the process of self-realization.

Shankaracharya's commentary

तस्मा एवं पृष्टवते स होवाच तदपाकरणायाह । प्रजाकामः प्रजा आत्मनः सिसृक्षुः प्रजापतिः सर्वात्मा संजगत्स्रक्ष्यामि इत्येवं विज्ञानवान्‍यथोक्तकारी तद्‍द्वावभावितः कल्पादौ निवृत्तो हिरण्यगर्भः सृष्टिमानानां प्रजानां स्थावरजंगमानां पतिः संजनमान्तरभावितं ज्ञानं श्रुतिप्रकाशितार्थविषयं तपोऽन्वालोचयदतप्यत ।

To resolve the doubt of the questioner Kabandhi, the Saint replied : The Lord of the Universe, the Atman of all, wishing to create and acting according to the thought, became hiranyagarbha at the beginning of the kalpa (as he had done in all the prior kalpas) and caught hold of the drift of knowledge within him (acquired in previous kalpas).

अथ तु स एवं तपस्तप्वा श्रौतं ज्ञानमन्वालोच्य सृष्टिसाधनभूतं मिथुनमुत्पादयते मिथुनं द्वन्द्वमुत्पादितवान् । रयिं च सोममन्तं प्राणं चाङ्गिनमत्तारम् एताव्‍नीसोमामाव्‍तन्नभूतौ मे समं बहुधानेकधा प्रजा: करिष्यत इत्येवं संचित्याण्डोत्पत्तिक्रमेण सूर्याचन्द्रमसावकल्पयत् ॥४॥

After full analysis of the knowledge the Prajapati produced a pair (a couple necessary for creation).

Shankaracharya's commentary

To resolve the doubt of the questioner Kabandhi, the Saint replied : The Lord of the Universe, the Atman of all, wishing to create and acting according to the thought, became hiranyagarbha at the beginning of the kalpa (as he had done in all the prior kalpas) and caught hold of the drift of knowledge within him (acquired in previous kalpas). After full analysis of the knowledge the Prajapati produced a pair (a couple necessary for creation).

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creation) : rayi, meaning matter, food or object of enjoyment, and prana, meaning the sustaining energy or the enjoyer. Thinking that the objects of enjoyment (rayi) and the sustaining energy or enjoyer (prana) respectively, will create different kinds of subjects for me, he thus created the sun and the moon within the anda (the cosmic egg).

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आदित्यो ह वै प्राणो रयिरेव चन्द्रमा रयिरेव एतत् सर्वं यन्मूर्तं चामूर्तं च तस्मान्मूर्तिरेव रयि:

The resplendent sun is indeed prana, the moon is rayi, matter. Whatever is with form (like earth, water and fire), and all that which does not have form (like air and ether) is rayi. Therefore all form (which is visible or cognizable) is rayi.

Yoga speaks of ida and pingala nadis. Ida is chandra nadi, the lunar energy, and Pingala is surya nadi, the solar energy. Surya represents the sun, vitality, prana, and is the dynamic aspect of energy. Chandra represents matter or form and is the passive aspect, meaning that energy has taken form, and/or has a personality. Outside the room wind is blowing at 100 miles an hour. The same wind is here in this room. Does it blow 100 miles an hour within the room? No, the form, the manifestation is different; one is active and one is passive. Why is it passive? Because it is contained in

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you develop medicines, if there is no sickness, would you ever develop medicines? No! This creativeness is an achievement for the mind. When you are hungry you eat, and to satisfy your taste, you have developed many types of food. You need shelter so you have developed many different ways of sheltering yourself. In the process of psychic and mental evolution, one is confronted by various events which shape, change, destroy and construct various aspects of our personality.

The dual concept of aditya (prana) and rayi (matter) is used here to know the enjoyer and the object of enjoyment. On a gross level, food, which has form, is for the body to enjoy. This corresponds also to the distinction between body and mind; the experiences of the physical body are for the formless mind to enjoy. On a subtle level, the sense perceptions, emotions, thoughts, desires etc. are in the form of objects of enjoyment for the inner witness or Self.

Shankaracharya's commentary

तद्वादित्यो ह वै प्राणोदत्तोऽग्निः । रयिरेव चन्द्रमाः, रयिरेवान्नं सोम एव । तदेतदेकमत्ता चान्नं च, प्रजापतिरेकं तु मिथुनम्, गुणप्रधानकृतो भेदः । कथम् ? रयिर्‌वा अन्नं वा एतत् सर्वम्; किं तदनन्नं च स्थूलं चामृतं च सूक्ष्मं च मूर्तामूर्तं अतद्वन्नरूपे रयिरेव । तस्मात्प्रविभक्तादमूर्तादनन्न्यान्मूर्तरूपं मूर्तिः सैव रयिरमूर्तान्नाद्यमानत्वात् ॥४॥

Shankaracharya's commentary

The sun is prana, agni, the eater; moon is indeed matter, food. This pair, the enjoyer, eater, and object, food, are really one; they are different aspects of the lord of creation. The distinction is really one of secondary and primary. How? All this, gross and subtle, is indeed, one aspect of matter, both having form and formless, the food and the eater.

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अथादित्य उदयन्यत्प्राच्यां दिशं प्रविशति तेन प्राच्यान् प्राणान् रश्मिषु सन्निधत्ते । यद्दक्षिणां यत्प्रतीचीं यदुदीचीं यदधो यदूर्ध्वं यदन्तरा दिशो यत्सर्वं प्रकाशयति तेन सर्वान् प्राणान् रश्मिषु सन्निधत्ते ॥६॥

Athaaditya Udayanyatpraacheem Disham Pravishati Tena Praachyaan Praanaan Rashmishu Samnidhatte. Yaddakshinaam Yatprateecheem Yadudeecheem Yadadho Yadoordhvam Yadantaraa Disho Yatsarvam Prakaashayati Tena Sarvaan Praanaan Rashmishu Samnidhatte.

Atha- Now, therefore, Udayan- rising, Adityah- the resplendent sun, Yat- which, Praacheem- eastern, Disham- direction, quarter, Pravishati- enters, Tena- by that, Praachyaan- east, Praanaan- pranas of the, Rashmishu- by its rays, Samnidhatte- holds, Yat- when, which, Dakshinaam- to southern direction, Yat Prateecheem- to western direction, Yadudeecheem- to northern direction, Yadadho- down, netherworlds, Yadoordhvam- up, upper worlds, Yadantaraa- intermediate (north-east, north-west, south-east, south-west), Dishah- direction, Yatsarvam- all remaining, Prakaashayati- illumines, Tena- by that, Sarvaan- all, Praanaan- pranas, Rashmishu- in, by its rays, Samnidhatte- are held, hold.

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Commentary

This mantra refers to Aditya, the sun, as the illuminating energy. Three aspects have to be considered here. One is the physical aspect of the Sun as a source of light for the created worlds; second as Prana, the life force, and the third as Jnana, the faculty which removes the veil of avidya or ignorance.

In the physical aspect the movement of light and/or the sun, governs the material world. The lives of all creatures, whether they live in water, air or on land, are regulated by the sun. Light regulates the biorhythm of the body and creates a pattern of behavior. This behavior is seen as the cycles of rest and action, sympathetic and parasympathetic activity, as well as autonomic activity or that which has no voluntary control, such as breathing, pulse rate, heart beat etc. Animals that live in water, air and on land, including humans are thus directed by light and its influence.

Apart from this external influence, the whole creation is governed by the three cognitive faculties: the seer, the act of seeing and the seen; Drashta, Darshan and Drishya. In some ways, all mineral, vegetable, animal and human life are governed by these faculties. Many people state that only humans have this faculty, because of buddhi, but this is not true. Animal life too possesses this faculty on an instinctive level. Vegetable and mineral life too possess this faculty, although it may be considered as jada awastha. The sun is the prana or the inherent, omnipotent, omnipresent, omniscient vitality which, when awakened, gives the experience of the three faculties of cognition. Physically, cognitive faculties are confined to the senses and intellect, but this omnipresent, cognitive faculty knows no bounds and is not confined to any particular direction, rather it channels the faculties of existence and experience in every creature.

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All created forms are dependent on prana, whether they be human, animal, plant or mineral. Upon being infused with prana, one feels an increase of energy and vitality. If prana did not exist in stones, they would not have solidity. If prana did not exist within us, we would not be alive. Prana is the energy which gives creation a shape and a form.

Prana has manifested differently in the diverse objects of creation. The prana within a stone is not the same as the prana within us. Prana can leave the body in a moment and we die. There is a complete cessation of all the functions of the body. What happens to other life forms when they die? Plants wither and dry up. Matter changes shape and form. Everything is transformed. Just as paper is recycled, so the body too is recycled; the plants and minerals are recycled. With matter prana is also recycled. When Prana, the solar energy or pingala energy, is activated within us, it fills the dimensions of our personality with life and light.

When there is light, darkness disappears. In darkness, we are subject to various fears and hallucinations. In the dark we see a piece of rope and mistake it for a snake. When we shine light on it, we find that it is a rope. This experience was a hallucination. Certain ideas implant themselves in our mind and they come to the surface of the mind whenever something unknown is encountered, which we cannot immediately understand. After witnessing, recognizing, analyzing and knowing that experience, the hallucination then goes away. How? With the help of light. This light is jnana. The jnana eliminates mental hallucinations and fills all creatures with light and life.

Shankaracharya's commentary

अथादित्य उदयन्तदूगचछन् प्राणिनां चक्षुर्गोचरोमागचछन् यत्प्राचीदिशं स्वप्रकाशेन प्रविशति व्याप्नोति; तेन स्वात्मव्याप्त्या

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सर्वाँस्तत्स्थानप्राणान् प्राच्यांन्तर्भूतान् रश्मिमपु स्वात्मावभासरूपेपु व्याप्तिमत्सु व्याप्तस्वात्मप्राणिनः सन्निधत्ते सन्निवेशयति; आत्मभूतान्करोति इत्यर्थः । तथैव यत्प्रविशति दक्षिणां यत्प्रतीचीं यदुदीचीमध्य ऊध्वंयत्प्रविशतिं यच्चान्तरा दिशः कोणदिशोऽवान्तरदिशो यच्चान्यत् सर्वं प्रकाशयति तेन स्वप्रकाशाव्याप्त्या सर्वान्सर्वदिक्स्थानान् प्राणान् रश्मिमपु सन्निधत्ते ॥६॥

The Prana pervades all beings in the east with its rays, making them manifest. Similarly, it pervades all beings in the south, west, north, nadir, zenith, intermediate directions, and all other directions, making them manifest. Thus, it illuminates everything with its own light.

Shankaracharya's commentary The sun rises and becomes perceivable by the eyes of the living beings, lighting up the east with his light. Thus pervading all with his light, he makes all lives in the east one with his own self, all beings being pervaded by his all pervading rays of light. Similarly also, when he lights the south, the west, the north, the nadir, the zenith, the inter-space, the cardinal points and those between them, he bathes all lives in those directions by his all pervading light.

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स एष वैश्वानरो विश्वरूपः प्राणोऽग्निरुदयते । tदेतदूचाऽभ्युक्तम् ॥७॥

Sa Esha Vaishwaanaro Vishwaroopah Praano- agnirudayate. Tadetadrichaa'abhyuktam.

He (the sun) rises every day, (he is) the universal prana and the digestive faculty and fire (in all). This is described in the next verse.

Sa- He, Eshah- this (sun), Udayate- arises, Vaishwaanar- (which is) the digestive faculty, Agnih- fire, Vishwaroopah- universal, Praano- prana, Tat- that, Etad- this (saying), Richaa- by verse, Abhyuktam- described.

He (the sun) rises every day, (he is) the universal prana and the digestive faculty and fire (in all). This is described in the next verse.

In this mantra Sun is visualized as Vaishwanar, Agni, Vishwaroopa and Prana. The word Vaishwanar means the life force or consciousness which pervades the entire creation. Next is Agni, meaning fire, pertaining to the gross dimension. Vishwaroopa means the effulgent and established soul of all the created life forms. Prana means the life force or the ruler of all the invisible dimensions. Sthoola, sukshma and karana are the three dimensions of experience. In the gross aspect, Sun is Agni. It contains a part of the effulgence of the cosmic energy. In the subtle dimension, Sun is Prana. Prana is a universal word denoting the concept of an invisible and existing life force. Yoga states that diversification of

Commentary

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Prana is in two forms, as ida and pingala. Ida represents the lunar and pingala the solar energy. They are also known as the flow of breath in the alternate nostrils Ida, the left, and pingala, the right nostril flow. There is a cyclic process as well which represents the change between the sun and the moon, the vital and passive energy, which influences all our physical and mental functions. In scientific terms, the change of energy and its effect on the anatomical structure is known as bio-rhythmic activity, and in yogic terms as sub-pranic activity.

Shankaracharyya's commentary

स एषोत्ता प्राणो वैश्वानारः सर्वात्मा विश्वरूपो विश्वात्मकवाच्च प्राणोद्गिरश्च स एवातोदयत उद्गच्छति प्रत्येकं सर्वा दिश आत्मसात्कुर्वन् । तदेतदुक्तं वस्तु ऋचा मन्त्रेणाप्यभिव्यक्तम् ॥७॥

This is he, the enjoyer, Prana, the universal life of all, the soul of all creatures, and because of his universality, he is in the form of fire. He is the enjoyer who rises everyday making all directions his own. This has also been told in the previous sutra, and is further described.

Shankaracharyya's commentary This is he, the enjoyer, Prana, the universal life of all, the soul of all creatures, and because of his universality, he is in the form of fire. He is the enjoyer who rises everyday making all directions his own. This has also been told in the previous sutra, and is further described.

Notes

The word Vaishwanar is a composition of two words, Vishwa meaning universe and Nara meaning something which decays. Therefore I have translated this word as the life force which pervades the creation. Whatever is created has to decay, die, change and transform. The energy which governs the temporal phase is known as vaishwanar. Similar words for comparison are Na-shwar which means decayable, and Ea-shwar or I-shwar which means undecayable; Nara which means man, human, and Narayana which means god-man, divine.

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विश्वरूपं हिरणं जातवेदसं परायणं ज्योतिरीकं तपन्तम् ।

Vishwaroopam Harinam Jaatavedasam Paraayanam Jyotirekam Tapantam.

सहस्ररशिम: शतधा वर्तमान: प्राण: प्रजानामुदयत्येष सूर्य: ॥८॥

Sahasrarashmih Shatadhaa Vartamaanah Praanah Prajaanaamudayatyesha Sooryah.

Vishwaroopam Harinam Jaatavedasam Paraayanam Jyotirekam Tapantam. Sahasrarashmih Shatadhaa Vartamaanah Praanah Prajaanaamudayatyesha Sooryah.

Anvay

Vishwaroopam- the source of all universal form, Jaatavedasam- Omniscient, Paraayanam- the basis of all, Jyotih- effulgent, Tapantam- burning disc, Harinam- of rays, Ekam- one without second, Eshah- this, Sahasrarashmih- of thousand rays, Sooryah- Sun, Shatadhaah- in a hundred ways, Vartamaanah- existing, present, manifested, Prajaanaam- of all subjects, Praanah- prana (as lifegiver), Udayati- rises.

Translation

The source of all universal forms, omniscient, the basis of all, effulgent, one without a second, the burning disc of a thousand rays, manifested in a hundred ways (forms), the prana (giver of life) to all subjects rises- this is the Sun.

Commentary

This mantra eulogizes many aspects of the sun which we perceive and experience physically, which are also experienced by a sadhak as prananubhava. The same prana which exists outside in the macro-cosmos is in the micro-cosmos. The attributes are: Vishwaroopam: The source of all universal forms. Sun in this and other solar systems is the source from which all matter has emanated for creation.

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Harinam : One who shines with rays of light (jnana warmth, security, and life (prana).

Parayanam : One who supports and is the base of all. Body and its internal systems, mind, intellect, ego and their attributes, are active due to the stimulation which they receive from the sun in the form of cognition (jnana) and life force (prana).

Jyotih : The effulgent one, who is the manifestation of pure, transcendental light.

Tapantam : Burning disc. One who gives heat, consumes everything, eliminates impurities and manifests the true nature.

Jatavedasam : Who is omniscient, the jnani, knower of the cognizable experiences (vyakta-anubhava). In the light, all forms, shapes, colors are perceived and cognized. In the absence of light nothing is visible.

Ekam : One without a second, who cannot be compared.

Sahasrashmih : One who radiates a thousand rays. In kundalini yoga, the Sahasrar Chakra has been represented as a shining lotus of a thousand petals. In the center of the lotus is a shining shivalinga, symbol of pure consciousness. It is in this chakra that the mystical union of shiva and shakti takes place, the fusion of consciousness with matter and energy, the individual soul with the supreme soul.

Sooryah : The glowing disc in the heavens.

Shatadha : In a hundred ways.

Vartamanah : exists in (creation).

Pranah: As prana, the life force.

Shankaracharya's commentary

विश्वरूपं सर्वरूपं हरिणं रश्मिमन्तं जातवेदसं जातप्रज्ञानं परायणं सर्वप्राणाश्रयं ज्योतिरेकं सर्वप्राणिनां चक्षुर्भूतमद्वितीयं तपन्तं तापक्रियाकुर्वाणं स्वात्मानं सूर्यो विज्ञातवन्तो ब्रह्मविद: । कोऽसी यं

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विज्ञातवन्तः ? सहस्ररश्मिरननेकशिम: शतधारैकधा प्राणिभेदेन वर्तमानः

Those who have known? The sun with a thousand rays, not just one, exists in hundreds of forms and in different living beings

Vishwaroopam, having universal form; Harinam, shining; Jatavedasam, omniscient; Tapantam, giver of heat. The seers have known this sun as their own atman. The atman (the sun) having many rays, existing in many forms in different living beings, rises as the life of creation.

प्राणः प्रजानामुदयत्येष सूर्यः ॥५॥

this sun rises as the life of creatures

Shankaracharya's commentary

Vishwaroopam, having universal form; Harinam, shining; Jatavedasam, omniscient; Tapantam, giver of heat. The seers have known this sun as their own atman. The atman (the sun) having many rays, existing in many forms in different living beings, rises as the life of creation.

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संवत्सरो वै प्रजापतिस्तस्यायने दक्षिणं चोत्तरं च । तद्ये ह वै तदिष्ठापूर्ते कृतमित्युपासते ते चान्द्रमसमेव लोकमभिजयन्ते । त एव पुनरावर्तन्ते तस्मादेत ऋषयः प्रजाकामा दक्षिणं प्रतिपद्यन्ते । एष ह वै रयिर्यः पितृयानः ॥११॥

Samvatsaro Vai Prajaapatistasyayane Dakshi- nam Chottaram Cha. Tadye Ha Vai Tadishtaapoorte Kritamityupaasate Te Chaandramasameva Lokam- abhijayante. Ta Eva Punaraavartante Tasmaadeta Rishayah Prajakaamaa Dakshinam Pratipadyante. Esha Ha Vai Rayiryah Pitriyaanah.

Samvatsarah- the whole year, Vai- indeed, Praja- patih- Prajapati (creator), Tasy a- his, Ayane- two paths, Dakshinam- the south, Cha- and, Uttar am- the north, Cha- and, Tat- that, there, Ye- those with determina- tion, Tat- that, there, Ishtaapoorte- through the fulfill- ment of the desired karmas, Vai- indeed, Kritam- work worth performing, Upaasate- do devoutedly, Te- they, Chaandr amasam- of the lunar, Lokam- world, dimension, plane, Eva- indeed. Abhijay ante- attain, conquer. Te- they, Eva- indeed, Punah- again, Aavartante- return, Tasmaat- therefore, Ete- they, Prajakaamaah- desirous of progeny, Rishayah- seers, rishis, Dakshinam- southern path, Pratipady ante- go, reach, Ha Esham Vai- undoubt- edly this is, Rayi- rayi, Yah- which, Pitriyaanah- path of ancestors.

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indeed attain the lunar world, and later return again to this world. Those, desirous of progeny follow the southern path. Undoubtedly this is rayi, known as the path of the ancestors.

Commentary

Until now various aspects of creation as described in the Upanishads have been discussed. Prajapati created a couple, aditya and rayi, responsible for creation. In order to procreate, this couple act as per the laws of Nature.

What is the law of nature? Time. The whole world, the whole universe is governed by time and this is known as ‘kaal’. Kaal has been divided into years, months, weeks, days, nights, hours, minutes and seconds. All aspects of creation, whether animate or inanimate, are subject to time.

In this mantra time is referred to as ‘samvatsar’. Samvatsar means ‘year’. Year is a division of time. It is a calculation of lunar and solar days and nights. So many number of days and nights make one year. This is brought about by the movements of the moon and sun in the zenith. The year is considered to be the lord of all creatures which come into the fold of time and space.

The year as part of the cosmic time symbolizes the manifestation of Prajapati in the gross world. The time taken by the sun to move towards the south is six months and it moves to the north in another six months. The northern movement of the sun is symbolic of prana and the southern movement of rayi.

There are age old beliefs expounded in the upanishads that those desirous of progeny and enjoyment, or performers of self motivated actions such as giving of alms, performing austerity, pious and good deeds, follow the southern path.

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This concept represents that in spiritual life, apart from the material aspect, there is the karmic aspect of life. These are known as the Northern and Southern courses. The Southern course is a downward path from unmanifest to manifest, from pure to gross, towards karmic bondage. The Northern path leads from karmic bondage towards transcendentality.

Yoga states that energy in Mooladhar chakra is the final manifestation of shakti. Mooladhar represents matter and creation. In this manifestation, Shakti has bound herself intricately into the web of karmic influences. Because of this, the whole of creation comes under the rule of karma.

The term karma in this context refers to the attraction and attachment towards self image and its maintenance, in other words, limiting the consciousness to the vyakta or visible, cognizable universe. What do we see when looking up from Mooladhar? We see Sahasrar, the unmanifest, the path of consciousness. That is the path of aditya or the Northern path. The Southern path looks down from Sahasrar towards Mooladhar. At each stage the consciousness becomes more and more limited. One becomes aware of other dimensions of consciousness which are lower and more confined to the present state of being.

Tradition describes twenty-one planes of consciousness. Seven planes are above creation. Seven exist below creation and seven are in the material plane. They are represented as Lokas (higher dimensions, Chakras (intermediate dimensions) and Patalas (the lower dimensions).

From the yogic viewpoint, the Northern path means the path of super-mind, transcendental consciousness or the ascending self. The Southern path represents the path of manifestation, the rayi, the descending self.

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Shankaracharya says in his commentary that the sun distributes worlds among those who perfom karma and those who combine karma with worship. This is in reference to people who are in the grip of the karmas and those beyond it. Karmic influence in a being who is involved with the world is experienced as inner craving, desire for sensory and sensual fulfillment, seeking of pleasure, possessiveness, attachment to the object, lack of self discipline and control, faltering resolve, living in a world of created delusion, fluctuating mental and emotional states and many other situations which seriously limit the expression and creativity of the personality. People thus caught in the karmic yo-yo gravitate towards materialism and lose touch with their inner being. They take birth again and again to fulfill their basic karmas.

Shankaracharya says in his commentary that the sun distributes worlds among those who perform karma and those who combine karma with worship. This is in reference to people who are in the grip of the karmas and those beyond it. Karmic influence in a being who is involved with the world is experienced as inner craving, desire for sensory and sensual fulfillment, seeking of pleasure, possessiveness, attachment to the object, lack of self-discipline and control, faltering resolve, living in a world of created delusion, fluctuating mental and emotional states and many other situations which seriously limit the expression and creativity of the personality. People thus caught in the karmic yo-yo gravitate towards materialism and lose touch with their inner being. They take birth again and again to fulfill their basic karmas.

Those who understand their place in this cosmic drama and consider that a higher will guidestheir actions, transcend the karmic bondage. They live unaffected by the external situations and unattached to the objects. They develop a frame of mind which is free from craving and possessiveness, and consider their life as an act of worship to the divine. They are able to fix their mind in the experience of the divine in the world which they experience. Such people are pure in thought and deed and are absorbed in the Brahman.

Those who understand their place in this cosmic drama and consider that a higher will guides their actions, transcend the karmic bondage. They live unaffected by the external situations and unattached to the objects. They develop a frame of mind which is free from craving and possessiveness, and consider their life as an act of worship to the divine. They are able to fix their mind in the experience of the divine in the world which they experience. Such people are pure in thought and deed and are absorbed in the Brahman.

Srimad Bhagawad Gita states similar sentiments : 'Surrender or offer all actions to me with a mind that desires not, is free from all sense of possession, and act.' (Ch. 3:30) 'Those who follow this principle, faithfully and confidently, are liberated from righteous and unrighteous actions.' (Ch. 3:31) 'Whose inner sense is unattached to objects, attains bliss. He is united with Brahman.' (Ch. 5:21) 'He who desires not, who is pure, who is an adept, who shuns all selfish attachments, he is dear to me'. (Ch.12:16)

Srimad Bhagawad Gita states similar sentiments: 'Surrender or offer all actions to me with a mind that desires not, is free from all sense of possession, and act.' (Ch. 3:30) 'Those who follow this principle, faithfully and confidently, are liberated from righteous and unrighteous actions.' (Ch. 3:31) 'Whose inner sense is unattached to objects, attains bliss. He is united with Brahman.' (Ch. 5:21) 'He who desires not, who is pure, who is an adept, who shuns all selfish attachments, he is dear to me'. (Ch.12:16)

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Shankaracharya's commentary

तदेव काल: संवत्सरो वै प्रजापतिस्तन्निवर्त्यनिवर्त्यत्वात्संवत्सरस्य ।

चन्द्रादित्यनिवर्त्यं तिथ्यहोरात्रसमुदायो हि संवत्सर: तदनन्यत्वाद्रयिप्राण-मिथुनात्मक एवेत्युच्यते । तत्कथम् ? तस्य संवत्सरस्य प्रजापतिरयनै मार्गौ द्वौ दक्षिणं चोत्तरं च द्वे प्रसिद्धे ह्ययने पण्मासलक्षणे याभ्यां दक्षिणेनोत्तर-रेण च याति सविता केवलकर्मणां ज्ञानसंयुक्तकर्मवतां च लोकान् विदधात् ।

कथम् ? तत् तद् च ब्राह्मणादिपु ये ह वै तदुपासत इति, क्रियाविशेष-पणो द्वितीयस्तच्छब्द:; इष्टं च पूर्तं चेष्टापूर्त इत्यादि कृतमेवोपासते नाकृतं नित्यं ते चान्द्रमसं चन्द्रमसि भवं प्रजापतेःमिथुनात्मकस्यांशं रयिम्नभूतं लोकमभिजयन्ते कृतरुपत्वाच्चान्द्रमसस्य । ते तदेव च कृतकस्यात्पुनरावर्तन्ते "इमं लोकं हीनतरं वा विशन्ति" (मु. उ. १/२/१०) इति ह्यु कतम् ।

यस्मादेवं प्रजापतिमन्नात्मकं फलत्वेनाभिनिर्वर्त्यन्ति चन्द्रम इष्टा-पूर्तंकर्मणैव ऋषय: स्वर्गद्रष्टार: प्रजाकामाः प्रजार्थिनो गृहस्थास्तस्मात्स्व-कृतमेव दक्षिणं दक्षिणायनोपलक्षितं चन्द्रं प्रतिपद्यन्ते । एष ह वै रयिरन्नं य: पितृयाण: पितृयाणोपलक्षित: चन्द्र: ॥१६॥

Shankaracharya's commentary

How the pair, the moon– having form, the food, and the prana– the formless, the eater, the sun, could create all creatures is explained. This pair alone is time, the year is the lord of creatures, because the year is accomplished by the pair. The year being a combination of tithis, days and nights accomplished by the moon and the sun, is said to be of the nature of the pair. Of the year are two paths, the southern and the northern, each extending over six months, by which the sun goes to the south and the north, distributing worlds among those who perform karma alone and those who combine karma with worship.

The second 'tadu' in “tadupasate” is an adverbial adjunct. Those among the brahmins and the house-holders who follow only what is done as ishtam and poortam (sacrifices and pious acts) and not what is unmade, they conquer the world of the moon called rayi,

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the world of food, which is a portion of the lord of creatures who is both food and eater. The worlds of the moon being in nature of one made, i.e. not eternal, after consumption there of what has been done, they return, as is said. As these devotees, the householders, the brahmins, desirous of offspring, achieve as the fruit by their sacrificial and pious acts, the moon, therefore they attain what was performed by them. This is the moon, the food, to which the southern route, the route of the manes (ancestors) leads.

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अथोत्तरेण तपसा ब्रह्मचर्येण श्रद्धया विद्ययाात्मानमन्विष्यादित्यमभिजयन्ते । एतद्वै प्राणानामायतनमेतदमृतमभयमेतत्परायणमेतस्मान्न पुनरावर्तन्त इत्येष निरोधस्तदेश श्लोक: 119011

Athottarena Tapasaa Brahmacharyena Shraddhayaa Vidyayaatmaanamanvishyaadityamabhijayante. Etadvai PraanaanaamaayatanametadamritamabhayametatParaayanametasmaanna Punaraavartanta Ityesha Nirodhastadesh Shlokah.

Anvay

Atha- but (those who), Tapasaa- with, by austerity, Brahmacharyen- by celibacy, Shraddhayaa- by faith with devotion, Vidyaya- by spiritual knowledge, Aatmaanam- of atman, Anvishya- having searched, pursued (they), Uttaren- by the northern path, Aadityam- the sun, Abhijayante- conquer, attain, Etat- this (sun), Vai- indeed, PraanaanaamaTaa- of pranas, Aayatanam- source of, Etat- this, Amritam- immortal, Abhayam- free from fear, Etat- this, Paraayanam- final goal, Etasmaat- from this, Na- no, Punah- again, Aavartante- return, Iti eshah- thus this, Nirodhah- blocking, stopping, Tat- that, Eshah- this is, Shlokah- verse.

Translation

But those who scek the northern path- by austerity, by celibacy, by faith with devotion, by spiritual knowledge- attain the Sun. This is indeed the final goal. The source of all lives, immortality, freedom from fear is attained, and one does not return again.

Commentary

Mantra nine states that those involved with the world and under the influence of karma are affected by

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consciousness and its manifestation. Ōm account of this they accumulate many more samskaras, vasanas and karmas. This path is where the lower qualities of consciousness are emphasized.

This mantra states that those who seek the Self through the control of the senses, through tapasya (austerity), brahmacharya (celibacy), shraddha (faith), vidya (knowledge), atmavishleshan (self-analysis), atma-namanvishya (meditation), traverse towards unity with the higher consciousness.

Fearlessness is attained by austerity, celibacy, devoted faith and spiritual knowledge, because these guidelines free one from attachment and involvement with creation and destruction.

Shankaracharya's commentary

अथोत्तरेणायनेन प्रजापतेरंशं प्राणमत्तारमादित्यमभिजयन्ते, केन ? तपसेन्द्रियजयेन विशेषतो ब्रह्मचर्येण श्रद्धया विद्यया च प्रजापत्य- त्मविषयया आत्मानं प्राणं सूर्यं जगतस्तस्थुषश्चान्विष्याहमस्मीति विदि- त्वादित्यमभिजयन्तेऽभिप्राप्नुवन्ति ।

एतद्वा आयतनं सर्वप्राणानां सामान्यमायतनमाश्रयमेतदमृतममविच्छि नाशि अभयमत् एवं भयर्वजितं न चन्द्रवत्क्षयवृद्धिभयवत् । एतत्परायणं परा गतिः विद्यावतां कर्मिणां च ज्ञानवताम् एतस्मान्न पुनरावर्तन्ते यथेतरे केवलकर्मिण इति । यस्मादेशोऽविदुषां निरोधः आदित्याद्धि निरुद्धा अविद्वांसो नैते संवत्सरमादित्यमात्मानं प्राणमभिप्राप्नुवन्ति । स हि संवत्सरः कालात्माविदुषां निरोधः ।

तत्त्वासिमन्नर्थ एष इलोको मन्त्रः ॥१०॥

Shankaracharya's commentary

By the Northern route, they reach the sun, the prana, the enjoyer, a part of the lord of creation. By what means? By tapas, by control over the senses, by brahmacharya, by faith and by knowledge, regarding the self of the lord of creation, by realizing the sun in the form of ‘I am he’, they attain the Sun. This is certainly the common abode of all lives, their support;

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this is immortal, indestructible and, therefore, fearless, not full of fear of increase and diminution like the moon. This is the highest goal of those who resort to mere worship and of those who combine karma with worship. They do not return from there, as most followers of mere karma do.

Notes

As noted in I:4, the whole created universe arises from the wish to create, and this ‘universe’ moves through cycles or kalpas of creation and destruction. In considering I:5, we discussed the different levels of subtlety. The gross man enjoys physical experiences. Through pratyahara attention turns inward to mental experiences; the meditator is fixed in contemplation of the inner self. Verses I:6 and I:7 explain that the sun represents this most subtle inner being. The eulogy of I:8 lifts us to an absorbed and motiveless contemplation of the sun. Fulfillment of duty is advocated in I:9; there is no promise of relief for those who wish to involve themselves in creation, but the northern path opens naturally for those who are determined and who one-pointedly follow the guidelines given.

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पञ्चपादं पितरं द्वादशाकृतिं दिव आहुः । परे अर्धे पुरीषिणम् । अथेमे अन्य उ परे विचक्षणं सप्तचक्रे षडर आहुरपितमिति ॥१९॥

Panchapaadam Pitaram Dwaadashaakritim Div Aahuh Pare Arddhe Pureeshinam. Atheme Anye U Pare Vichakshanam Saptachakre Shadara Aahurapitamiti.

Panchapaadam Pitaram Dwaadashaakritim Div Aahuh Pare Ardhe Pureeshinam. Atheme Anya U Pare Vichakshanam Saptachakre Shadara Aahur-pitamiti.

Anvay

Panchapaadam-One who has five feet, Pitaram-father of all, Dwaadasha- twelve, Pureeshinam- giver of rain, Aakritim- forms, Divah- of the heavens, Pare- above, Ardhe- place, region, Aahuh- is said, Atha- thus, Imethey, Anye U- other dimensions, people, opinions, Iti-like this, Aahuh- say, Pare- transcendental, Saptachakre- of seven wheels, Shadara- six spokes, Arpitam-placed, Vichakshanam- knower of everything.

Translation

(Sages say that) the father of all (the Sun) has five feet (the five seasons) and twelve forms (the twelve months), and is the rain giver of upper heavenly regions. It is said that he is the omniscient seated in a chariot with seven wheels and six spokes.

Commentary

This mantra explains the physical and mystical aspects of Aditya; the Sun is described as having five feet, alluding to the five seasons. Generally people accept four seasons: summer, winter, spring and autumn. Here monsoon has been added- rain. The five feet represent the passing of five seasons, spring, summer, rain, autumn and winter.

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The Rig Veda describes in detail how clouds are formed, how the sun evaporates the water, how water condenses in the upper atmosphere to form clouds and what causes rainfall. That idea is represented here by the word Purishinam. He is the rain giver. Without the sun, water will not become vapour, nor will vapour become cloud, nor clouds provide water.

The sun is described further as having twelve forms- the twelve months. Those familiar with the practices of Suryanamaskar know the twelve mantras of the sun. One mantra being repeated in each position of Suryanamaskar. These twelve mantras represent the twelve names of the sun. They represent the different forms, the astrological signs and combinations through which the sun passes in the period of twelve months.

The mantra states further that “the sun is the omniscient seated in a chariot with seven wheels and six spokes”. Here the description is mystical. The word ‘omniscient’ means knower of past, present and future. The prana pervading every aspect of creation is the omniscient force or the moving spirit of the matter. Chariot means a vehicle. The body is a vehicle in which the moving spirit of matter (jivatma) resides.

That chariot or body has seven wheels. Wheels are sapta chakram, the seven chakras with six spokes. The six spokes in each chakra are the five elements and the mind. Wherever prana exists, there is a system, a process by which it has to manifest itself. This system is described in kundalini yoga as the chakra system.

In a body which is controlled by prana, there are subtle energy centers or energy vortexes. In the body prana has gone through a process of metamorphosis. The chakras represent the metamorphosis of prana and consciousness. Chakras exist not only in bodies but also in atomic and sub-atomic structures in the microcosmos. These chakras are further influenced by the 65

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nature of the five elements and the mind. In the form of six spokes, they act as the binding force of energy at different levels of manifestation. The nucleus of the atom contains all the chakras and also the potential to contain a whole universe within itself.

Shankaracharya's commentary

पंचपादं पंचतंव: पादा इवास्य संवत्सरातमन आदित्यस्य तैरसो पादैरिवर्तुभिरावर्तते । हेमन्तशिशिरा वेकीकृत्येयं कल्पना । पितरं सर्वस्य जनयितृत्वात्पितृत्वं तस्य । तं द्वादशाकृतिं द्वादश मासा आकृतयोडवयवा आकारणं वावयविकरणम अस्य द्वादशामासैस्तं द्वादशाकृतिं दिवो द्युलोकात्पर ऊर्ध्वेऽस्मिन् स्थाने तृतीयस्यां दिवीतीयर्थ: पुरीषिणं पुरीषवन्तम्- दकवन्तमाह: कालविद: ।

अथ तमेवान्य इम उ परे कालविदो विचक्षणं निपुणं सर्वज्ञं सप्तचक्रे सप्तहयरूपेण चक्रे सततं गतिमति कालात्मनि षडरे षड्‌तुमत्याह: संवत्सरं जगत्कृतयोनित्, आप्ततमं इव रथनाभौ निवेशितोमिति । यदि पंचपादो द्वादशाकृतियं वा सप्तचक्र: षडर: सर्वथापि संवत्सर: कालात्मा प्रजापति: चन्द्रादित्यलक्षणोऽपि जगत: कारणम् ॥१ ११॥

Shankaracharya's commentary

(Having five feet) the five seasons are, as it were, the feet of the sun which is no other than the year. With these seasons as 'feet', the year moves. This analogy makes but one of the Hemanta and the Sisir seasons. (Father) he is called father because he is the creator of all. (Having twelve forms) the twelve months are the forms, the limbs or the component parts of the year. Those who know time say it is omniscient, and that the world is fixed to the wheel of time, ever on the move. in the form of seven horses and having six seasons. They say that all the universe is fixed there as spokes in the wheel. Whether having five feet and twelve limbs, or whether possessed of seven wheels and six spokes; in any view, the year, the nature of time, the lord of creation, in the form of the sun and the moon, is the cause of the universe.

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मासो वै प्रजापतिस्तस्य कृष्णपक्ष एव रयिःशुक्लः प्राणस्तमादेत ऋषयः शुक्ल इष्टं कुर्वन्तीतर इतरस्मिन् ॥१२॥

Maaso Vai Prajaapatisttasya Krishnapaksha Eva Rayih Shuklah Praanastamaadeta Rishayah Shukla Ishtam Kurvanteetara Itarasmin.

Anvay

Translation

Commentary

Creation equals time, space and object. That is the natural law. If something does not exist within the framework of time, space and object, then it is not created at all. Time as kaal has been divided into many parts as explained earlier. Space is also divided. We know them as ether, akasha or antariksha. Object has also been experienced and named in creation. Month is a division of time, kaal. The shortest cycle of rayi or moon is found in a month. It is the

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cycle of dark and bright fortnight, the waxing and waning of the moon.

The dark fortnight represents matter, manifestation, creation or the natural attraction towards self fulfillment resulting in Avidya (veiled knowledge). During this period sadhana is performed for seeking pleasures of self fulfillment.

The bright fortnight represents the urge to know what is beyond the grasp of the four-fold inner faculties, i.e. manas, buddhi, chitta and ahamkar; an urge to realize vidya (unveiled knowledge). Any sadhana or action performed with awareness during this period leads towards the awakening of life energies and higher forces.

This mantra mentions that Rishis or Seers perform auspicious and desired karmas during the bright fortnight while others do so during the dark fortnight. Rishi are Seers. A Seer is a person with a higher vision. Such an enlightened or aware person would naturally seek the path of emancipation. A person with such a mentality would know when the natural forces of prana in the macro and micro cosmos are aligned. That condition would be appropriate to propel him towards the discovery of his subtle self.

It is also true that if a person sees everything in the light of vidya and not ignorance, he would accept life and all desire, action and effort as sacred and auspicious. For him the whole life would be a divine gift not to be misused in seeking gross pleasures and lowly comforts.

Such a person being intuitively in tune with the higher forces would see no distinction between auspicious and inauspicious moments and efforts. He would move with creation. He would understand its laws, transcend them and never be bound by them. He would be a real Seer.

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मासो वै प्रजापतिर्यथोक्तलक्षण एव मिथुनात्मकः । तस्य मासात्मनः प्रजापतेरेको भागः कृष्णपक्षो रयिररन्नं चन्द्रमाः । अपरौ भागः शुक्लपक्षः प्राण आदित्योज्ज्वालिनः । यस्माच्छुक्लपक्षात्मकं प्राणं सर्वमेव पर्यन्ति तस्मात्प्राणदर्शन एत ऋषयः कृष्णपक्षेऽपिष्टं यागं कुर्वन्ति प्राणव्यतिरेकेण कृष्णपक्षस्त्व दृश्यते यस्मात् । इतरे तु प्राणं न पर्यन्तीत्यदर्शनलक्षणं कृष्णात्मकमेव पर्यन्ति । इतरे स्मिन् कृष्णपक्ष एव कुर्वन्ति शुक्ले कुर्वन्तोऽपि ॥ १ २९ ॥

Shankaracharya's commentary

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अहोरात्रो वै प्रजापतिस्तस्याहरेव प्राणो रात्रिरेव रयिः प्राणं वा एते प्रस्कन्दन्ति ये दिवा रत्या संयुज्यन्ते ब्रह्मचर्यमेव तद्यद्रात्रौ रत्या संयुज्यन्ते ॥१३॥

Ahoraatro Vai Prajaapatistasyaaahareva Praano Raatrireva Rayiḥ Praaṇaṃ Vaa Ete Praskaandanti Ye Divaa Ratyaa Samyujyante Brahmacharyameva Tadyadraatrau Ratyaa Samyujyante.

The day and night is, indeed, Prajapati; of Prajapati, day is Prana, and night is Rayi. So those who unite in sexual love by day, dissipate their Prana, and brahmacharya is that when they unite by night.

Anvay

Ahoraatrah-pairs of day and night, Vai-indeed, Prajaapati- is Prajapati, Tasyā- its, Ahah- day, Eva-verily, Praaṇah- is prana, Raatṛiḥ- thenight, Eva- verily, Rayi- is rayi, moon, Praaṇam- the prana, Vai- assuredly, Ete-they, these people, Praskaandanti- dissipate, Ye-who, Divaa- by day, Ratyaa- in intercourse, Samyujyante- combined, united, Brahmacharya- celibacy, Eva- indeed, Tat-that, Yat-those, Raatrau- at night, Ratyaa- in intercourse, Samyujyante- combined, united.

Translation

The day and night is, indeed, Prajapati; of Prajapati, day is Prana, and night is Rayi. So those who unite in sexual love by day, dissipate their Prana, and brahmacharya is that when they unite by night.

Commentary

The Creator is also day and night. The day represents vitality, dynamism, motion, expansion and prana. The night represents stability, static nature, concentration, matter and rayi. In a state of dynamism and motion, the vital forces interact with the world via the senses and the faculties of the mind in a preset way. This is experienced at the time of our routine involvement with the world and its

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objects. In this daily routine, the uncontrolled and un-

observed emotional, intellectual and physical activity

change the natural pranic rhythms. This gives rise to

negative effects, such as lethargy, incompetence, lack of

mental clarity and judgement plus many more. This is

known as wastage of prana, the aditya, because the

original harmony of prana has been affected and dis-

sipation has taken place. This is contrary to the prede-

termined pattern of prana.

At night, the pranic energies are at rest; one is not

as dynamic as during the day. There are less distrac-

tions. Then the natural tendency of the mind is to

become introvert. The cycles, the bio-rhythms of the

body and mind change gradually. At that time, since

we do not possess any control over the mental awareness,

the deep rooted psychological impressions get to play

their games and manifest in the form of samskaras,

passions, desires, vasanaṣ and fantasies. This state of rest

is imbalanced, as without conscious awareness the

energies bring out the deep rooted impressions from

within, thus altering the natural state of prana.

One should maintain a balance in the normal

behavioral pattern of emotion, consciousness or energy.

This induces an altered state of being conducive to the

expansion of our inner faculties. This leads to a deve-

loped awareness of the Self, which is brahmacharya.

Brahma means supreme, divine, higher, and Acharya

means knower of, or master. The absolute meaning of

brahmacharya is not sensual abstinence, rather it is the

merger of the individual with the higher consciousness

and constantly maintaining that identity. Sexual abstin-

ence came to be known as a part of brahmacharya

when evolved beings noted that passionless and desire

free relationships with the opposite sex gave an insight

into the transcendental awareness which is free of gross

feelings. Therefore they said to abstain from animal

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passion so that the gross carnal desires evolve. Later in ignorance, man defined brahmacharya as total sensual and sexual abstinence to develop spiritual awareness. With a broad vision, these evolved beings also laid down certain rules for procreation. They say that night time is suitable for procreation as the prana is not dissipated. It is concentrated in the semen. Such union (with control over passion and awareness) between the male and female principle is an aspect of brahmacharya.

Shankaracharya's commentary

सोडपि मासात्मा प्रजापतिः स्वावयवेष्होरात्रे परिसमाप्यते । अहोरात्रो वै प्रजापतिः पूर्ववत् । तस्याप्यहरेव प्राणोदितान्नी, रात्रिरेव रयिः पूर्ववत् । प्राणमहरामानं वा एते प्रस्नन्दन्ति निर्गमयन्ति शोषयन्ति वा आत्मनो विच्छिद्यापनन्ति के ? ये दिवाहनि रत्या रतिकरणभूतया सह स्त्रिया संयन्ते मिथुनं मथुनमाचरन्ति मूढाः। यत् एवं तस्मात्तन्न कर्तव्यमिति प्रतिषेधः प्रासंगिकः । यद्रात्रौ संयन्ते रत्या ऋतौ ब्रह्मचर्य-

Shankaracharya's commentary

विधिः । प्रकृतं तुच्यते—सोडहोरात्रात्मकः प्रजापतिर्त्रिहयादिल्नात्मा व्यवस्थितः ।।१।३।।

Shankaracharya's commentary

And that lord of creation, i.e. the month, culminates in his component parts, the day and the night, as before explained. Of him, the day is indeed, the Prana, the night is indeed, Rayi. Those spill their Prana, i.e. the day, that is, waste it by separating it from themselves. Who? Those ignorant men, who by day have carnal intercourse with women. This being so, the prohibition that it should not be done is a rule laid down by the way. If they have intercourse by night, in season, that is brahmacharya indeed. That being praiseworthy, the mandate that one should approach his wife during rita, in season, is also by the way enjoined. What is relevant here is this, the lord of creation in the form of day and night is identified with such food as corn and rice.

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अन्नं वै प्रजापतिस्ततो ह वै तद्रेतस्तस्मादिमाः प्रजाः प्रजायन्त इति ॥९४॥

Annam Vai Prajapatistato Ha Vai Tadretastasimaah Prajaah Prajaayanta Iti.

Annam Vai– food indeed, Prajapatih– is prajapati, Ha Tat Vai– because from that, Tat– that, Retah– semen, the seed, Tasmat– from that (seed), Imaah– these, Prajaah– subjects (of creation), Prajaayanta iti– are born, thus created.

तद्ये ह वै तत्प्रजापतिव्रतं चरन्ति ते मिथुनमुत्पादयन्ते । तेषामेवैष ब्रह्मलोको येषां तपो ब्रह्मचर्यं येषु सत्यं प्रतिष्ठितम् ॥९५॥

Tadye Ha Vai Tatprajapativratam Charanti Te Mithunamutpaadayante. Teshaamevaisha Brahmaloko Yeshaam Tapo Brahmacharyam Yeshu Satyam Pratishthitam.

Tat– thus, Ye– those, Ha Vai– indeed (with determination), Tat– that, Prajapati– of Prajapati, Vratam– ordinance, Charanti– observe, Te– they, Mithunam– to the pair, Utpaadayante– produce, give birth to, create, Teshaam eva– of them alone, eva– indeed, esha– this, Brahmalokah– world of Brahma, Yeshaam– of those, Tapah– austerity, Brahmacharyam– celibacy, Yesu– in whom, Satyam– truth, Pratishthitam– is established.

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Yeshaam- in those, Tapah- penance, austerity, Brahmacharayam- abstinence, Yeshu- in whom, Satyam- truth, Pratishthitam- established, Yesham- to them, Eshah- this, Brahmalokah- the divine abode is attained.

Therefore, those who observe the ordinance of Prajapati, give birth to a pair. Those who perform penance and abstinence and in whom the truth abides, attain the divine abode.

तेषामसो विरजो ब्रह्मलोको न येषु जिह्ममनृतं न माया चेति ॥९६॥

Teshaamasau Virajo Brahmaloko Na Yeshu Jihmamanritam Na Maayaa Cheti.

The divine abode of Brahman belongs to those only, in whom there is no deceit, falsehood or guile.

Yeshu- in whom, Na-not, Jihmam- deceit, crookedness, Anritam- lies, falsification, Cha- and, Na- not, Maayaa- maya, guile, illusion, Teshaam- to these, Asau- that, Virajah- pure, Brahmalokah- attain the divine abode, brahmaloka.

Food is the source of all creation. Seed or semen is created from food and from seed all living beings. In the physical aspect, food in the form of vegetables and grains which are consumed, releases the energy

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contained within them in the form of proteins, vitamins etc. to strengthen and fortify the body. The energies thus released concentrate naturally in virya, semen or seed. Thus they are responsible for the birth of a being.

The crude, mundane form of this energy creates a life form. Matter contains a part of ether, air, fire, water and something extra which is solidity. Within matter there is a form of energy which is evolving. It is responsible for transformation and creation. It is this energy in the seed which is responsible for generating subjects.

In the spiritual aspect, this oorja or virya is transformed and sublimated. The effect of sublimation is awakening of kundalini or transcendental awareness and the fusion of the elements within matter.

Sage Pippalada states that those abiding by the laws of Prajapati control their passion and give birth to a pair. Human beings do not control their passion. In them passion has a free play combined with the instincts of support, security and survival. Passion as an instinct motivates them to seek and satisfy the urge of sensory and sexual pleasure within them. For them a relationship means having children. Many times they behave like rabbits.

The law of Prajapati is thus not to be bound by animal instincts, but to awaken jnana and viveka. Those who are able to awaken these faculties are the evolved or spiritual beings. They remove the instinct identity from their passion. They are able to transform the energy to attain a form of samadhi. The transmutation of energy takes place within the personality and the passions are automatically channelled. The offspring which come forth from such a union have a different personality. They are awakened within themselves.

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How can observance of austerity, celibacy and truthfulness help one attain the divine abode? What is the divine abode?

Austerity means 'self-control'. Self-control is the result of a discipline in life. This discipline is the result of having attained Jnana (wisdom). Through Jnana one is in control of the senses and the mental faculties, and the dissipation of awareness is kept in check. This control leads the aspirant to an expanded awareness of the Self.

How to be a brahmachari? By being one-pointed, by having one goal, one aim. There should not be dissipation of energy nor distraction of mental faculties. When the mind runs after and craves ten different objects of pleasure, there is dissipation. In states of dissipation the awareness, the mind, the self are pulled and attracted towards passions. One loses control. That becomes the cause of downfall. A real celibate is one who has control of himself.

Satya is truthfulness. Those who are truthful externally are truthful to themselves. Those who do not deceive the world do not deceive themselves. People believe that we cannot deceive ourselves but, every day, every moment, we are constantly deceiving ourselves first and others next. Truthfulness is the quality of an evolved being whose aim is to go beyond the fetters of avidya and prakriti.

By following discipline in life, the evolved beings attain the blemishless world of Brahma where there is no crookedness, falsehood or duplicity. The force of will which one is able to develop with the application of jnana and viveka transcends the basic motivation and attraction to the world, the senses and the mind. The energies thus sublimated and transformed attain the light of samadhi, an incandescent union with the higher self.

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अन्नं वै प्रजापतिः । कथम् ? ततस्तस्माद्वै रेतो नवीजं तत्प्रजाकारणं तस्मादोषधिः सिक्तादिमा मनुष्यादिलक्षणा: प्रजा: प्रजायन्ते । यत्पृष्टं कृतो ह वै प्रजा: प्रजायन्त इति । तदेवं चन्द्रादित्यमिथुनादि-

annam vai prajapatih | katham ? tatastasmadva reto navijam tatprajakaranam tasmadosadhih siktadima manusyadilaksana: praja: prajayante | yatpprstham kruto ha vai praja: prajayanta iti | tadevam chandrAdityamithunAdi-

ऋमेणाहोरात्रान्तेनान्नमुप्रेतो द्वारेणेमाः प्रजा: प्रजायन्त इति निश्चितम् ॥१४॥

rmenahoratraAntEnAnnupreto dvarenemA: praja: prajayanta iti nishchitam ||14||

तत्तदेवं सति ये गृहस्थाः- “ह वै” इति प्रसिद्धस्मरणार्थो निपातौ- तत्प्रजापतेस्त्वं प्रजापतिव्रतमृतौ भार्यागमन चरन्ति कुर्वन्ति तेषां दृष्टफलमिदम् । किम् ? ते मिथुनं पुत्रं दुहितरं चोल्पादयन्ते । अदृष्टं च फलमिष्टापूर्तदत्तककारणां तेषामेव एष यश्चन्द्रमसौ ब्रह्मलोकः पितृयाण-

tattadevam sati ye gRhasthA: - "ha vai" iti prasiddhasmaranArtho nipAtau - tatprajApatEstvam prajApativratamRtau bhAryAgamana charanti kurvanti teshAm drshtaphalamidam | kim? te mithunam putram duhitaram cholpAdayante | adrshtam cha phalamishtApurtadattakakAranAm teshAmEva Esha yashchandramasau brahmaloka: pitRyA-

लक्षणो येषां तपः स्नातकव्रतादीनि, ब्रह्मचर्यम्- व्रह्मौ अन्यत्र मैथुनासमाचरणं ब्रह्मचर्यम्, येषु च सत्यमनृतवर्जनं प्रतिष्ठितमथोऽभिचारितया वर्तते नित्यमेव ॥१५॥

lakshano yeshAm tapa: snAtakavratAdIni, brahmacharyam - vratam anyatra maithunAsamAcharaNam brahmacharyam, yeshu cha satyamanRtavarjanam pratishthitamatho'bhichAritayA vartate nityamEva ||15||

यथा गृहस्थानामेकविरुद्धसंघ्यवहारप्रयोजनवतांविजहं में कोटिल्यं वक्रभावोऽवश्यंभावि तथा न येषु जिह् मम् । यथा च गृहस्थानां क्रोड़ा-नर्मादिनिमित्तमनृतमवर्जनीयं तथा न येषु तत् । तथा माया गृहस्थातामिव न येषु विद्यते । माया नाम बहिरण्यथात्मानं प्रकाशयान्यथैव कायं करोति सा माया मिथ्याचाररूपा । मायेत्येवमादयो दोषा येष्वधिकारिषु ब्रह्मचारिवान्प्रस्थभिक्षुषु निमित्ताभावान्न विद्यते, तत्साधनानुरूपेणैव तेषामसौ विरजो ब्रह्मलोक इत्येषा ज्ञानयुक्तकर्मैवतां गतिः । पूर्वोक्तस्तु ब्रह्मलोकः केवलकर्मिणां चन्द्रलक्षण इति ॥१६॥

yathA gRhasthAnAmEkaviruddhAsangyavAhAprAyojanavatAmvijahAm kOTilyam vakrabhAvo'vasthyambhAvi tathA na yeshu jih mam | yathA cha gRhasthAnAm kroDAnarmAdinimittamanRtamavarjanIyam tathA na yeshu tat | tathA mAyA gRhasthAtAmiva na yeshu vidyate | mAyA nAma bahiranyathAtmAnam prakAshayAnyathaiva kAyam karoti sA mAyA mithyAchArarupA | mAyEtyEvamAdayo doshA yeshvadhikArishhu brahmAchArivAnprasthabhikshushhu nimittabhAvAnna vidyate, tatsAdhanAnurUpENaiva teshAmAmsau virajo brahmaloka ityEshA jnAnayuktakarmAivatAm gatih | pUrvoktastu brahmaloka: kEvalakarmINAm chandralakshana iti ||16||

Shankaracharya's commentary

Thus modified in this order, food is the lord of creation. How? From that is semen virile, the seed in man, the cause of creation. From that, sprinkled in woman, these creatures such as man etc. are produced. What was asked, from whence are creatures produced, has thus been determined, i.e. that these creatures are born by passing in succession through the pairs, beginning with the sun and the moon and ending with the day and the night, and then by proceeding through food, blood and semen virile.

I:14 77

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Thus, this being so, of the householders, who obey the vow of Prajapati, i.e. who approach their wives in due season, their visible fruit (in the world) is this, whatever they produce as couples. The invisible fruits (pertaining to the future world) are for them alone, who perform sacrificial and pious acts and make gifts. The world of lower Brahman, the world of the moon, to which the route of the manes leads, is for those in whom tapas, the vow of snatakh, brahmacharya, abstinence from sexual intercourse except in season, truth, and abstinence from falsehood, abide always without any deviation. 1:15

But to whom is that state of higher brahman, marked by the sun, reached by the northern route, pure, untainted, not like the Brahmaloka of the moon, subject to increase and diminution, is thus explained. They in whom fraud does not exist, resulting in many conflicting modes of conduct; those for whom falsehood is not unavoidable on account of play, mirth etc., similarly those in whom there is no dissimulation. Dissimulation consists in disclosing oneself in one manner and acting otherwise. It is of the nature of duplicity of behavior. To those men duly fitted, the brahman, the hermit and the sannyasin, in whom, from absence of cause, these faults, such as duplicity etc. do not exist, is this untainted Brahmaloka, according to the means they employ. Thus this is the goal of those who combine karma with worship. 1:16

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SECOND CHAPTER

ॐ

Om

PRASHNOPANISHAD

Prashnopanishad

(YOGA SIDDHANTA BHASHYA)

(Yoga Siddhanta Commentary)

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अथ हैनं भार्गवो वैदर्भिः पप्रच्छ । भगवान्कस्येव देवाः प्रजा विधार-यन्ते कतर एतत्प्रकाशयन्ते कः पुनरेषां वरिष्ठ इति ॥१॥

Then Bhargava (descendent of Bhrigu) from the country of Vidarbha (also know as Vaidarbhi) asked him (Sage Pippalada) : 'Auspicious One, How many gods (deities) sustain the subjects. How many illumine them, and who amongst them is Chief or Enlightener?'

The second question is asked by Bhargava, a descendent of Sage Bhrigu. He is a resident of Vidarbha, therefore also known as Vaidarbhi. His question is directed to the relationship that prana has with the different devas within the body. Here body as the manifested self refers to the physical body. He has asked three questions : 1) How many devas support the body?

अथ हैनं भार्गवो वैदर्भिः पप्रच्छ । भगवान्कस्येव देवाः प्रजा विधारयन्ते कतर एतत्प्रकाशयन्ते कः पुनरेषां वरिष्ठ इति ॥१॥

Atha Hainam Bhaargavo Vaidaribhih Paprachchha. Bhagavankasyeva Devaah Prajaa Vidhaarayante Katara Etatprakaashayante Kah Punareshaam Varishtha Iti.

Anvay

Athah- then, Enam- to him (Sage Pippalada), Bhaargavah- Bhaargava, Vaidarbhih- from Vidarbha, Paprachchha- asked, Bhagavan- Auspicious One, Kasya- how many, Eva- indeed, Prajaa- subjects, Vidhaarayante- hold, support, maintain, sustain, Katare- how many, Etat- this (meaning the gods), Prakaashayante- illumine, Punah- again, Eshaam- of these, Kah- who, Varishthah- (is) foremost, chief, Iti- end.

Translation

Then Bhargava (descendent of Bhrigu) from the country of Vidarbha (also know as Vaidarbhi) asked him (Sage Pippalada) : 'Auspicious One, How many gods (deities) sustain the subjects. How many illumine them, and who amongst them is Chief or Enlightener?'

Commentary

The second question is asked by Bhargava, a descendent of Sage Bhrigu. He is a resident of Vidarbha, therefore also known as Vaidarbhi. His question is directed to the relationship that prana has with the different devas within the body. Here body as the manifested self refers to the physical body. He has asked three questions : 1) How many devas support the body?

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Which devas are the source of enjoyment, awareness and action within the body? 3) Who among them is considered to be the supreme deva?

The word 'deva' is derived from the Sanskrit root dyu, which means 'effulgent one' or that principle of energy which is dynamic and active. Generally the word deva is translated as deity, a personification of godhead or godly nature. Here the word deva refers to the expression of the active, aware, cognitive and know-ledgeable nature of the Self. This effulgence in the nature of the Self is the result of not being bound by avidya or ignorance. Deva is a quality, a field of perception, a cognitive force.

According to the Upanishads, these devas govern the actions and thoughts of every living being. In the Upanishads, ideas and symbols have been used in the form of gods, demi-gods, and concepts carrying hidden meanings to express a practical, philosophical and spiritual experience.

In the previous chapter prana has been eulogized as the dynamic principle of Prajapati. We can infer that this question would enquire about the interaction of prana with life, the body and its tools of experience.

Shankaracharya's commentary

अथानन्तरं ह किलैनं भागर्वो वैदर्भिः पप्रच्छ । हे भगवन् कत्येव देवा: प्रजां शरीरलक्षणां विधारयन्ते विशेषेण धारयन्ते । कतरेबुद्धीन्द्रिय-कर्मेन्द्रियविभक्तानामेतत्प्रकाशनं स्वमहात्म्यप्रकाशयन्ते । कोडसौ पुनरेषां वरिष्ठ: प्रधान: कार्यकरणलक्षणानामिति ॥१॥

Shankaracharya's commentary

It has been said that prana is the eater, the lord of creation. This question is begun for the purpose of determining how he is such a lord and eater in this body. Next Bhargava of Vidarbha questioned him: 'Oh Illustrious One, how many devas (senses) mainly

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support the creature i.e. the body? Which among them divided into the organs of intellect and action, manifest their own glory? Which again is the chief of these that exist as body and organs, and are in the nature of cause and effect?

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तस्मै स होवाचाकाशो ह वा एष देवो वायुरग्निरापः पृथिवी वाड्‌ मनश्र्चक्षुः श्रोत्रं च । ते प्रकाश्याभिवदन्ति वयमेतद्बाणमवष्ठभ्य विधारयामः ॥२॥

Tasmai Sa Hovaachaakaasho Ha Vaa Esha Devo Vayuragniraapah Prithivee Vaanmanashchakshuh Shrotram Cha. Te Prakaashyaabhidantti Vayametadbaanamavashtabhya Vidhaarayaamah.

To him (Bhargava) he (Sage Pippalada) said: 'Indeed, the sky (ether) is that god, and air, fire, water, earth (the elements or the bhootas), speech (meaning the collection of karmendriyas) and mind (the inner cognitive being, also meaning jnanendriyas), (they) having manifested their own power or splendor, proudly declare, 'We sustain and support this perishable body.'

Anvay

Sah- He, (Sage Pippalada), Uvaacha- said, Tasmai- to him (Bhargava), Ha Va- indeed, Aakaashah- the sky, Esha- that, Devah- god, Vayuh- air, Agnih- fire, Aapah- water, Prithivee- earth, Vaak- speech, Chakshuh- eye, Cha and, Shrotram- ear, (the karmendriyas); Manaah- mind, the inner being, the cognitive aspect, (the gyanendriyas), Te- they, Prakaashya- having illumined, manifested (their own power), Abhivadanti- proudly declared, Vayam- we, Avashtabhya- support, Vidhaarayaamah- sustain, Etat- this, Baanam- perishable body.

The sage answers that there are many devas which help the personality in the process of its development

Translation

He (Sage Pippalada) said to him (Bhargava): 'Indeed, the sky (ether) is that god, and air, fire, water, earth (the elements or the bhootas), speech (meaning the collection of karmendriyas) and mind (the inner cognitive being, also meaning jnanendriyas), (they) having manifested their own power or splendor, proudly declare, 'We sustain and support this perishable body.'

Commentary

The sage answers that there are many devas which help the personality in the process of its development

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and interaction with creation. These devas are the five elements: ether, air, fire, water and earth, the five senses or jnanendriyas: sight, smell, touch, taste and hearing, the five organs of action or karmendriyas: vocal cords, hands, feet, anus and reproductive organs, i.e. linga/yoni. Each one of them is important for our optimum performance.

The five elements are indispensable in creation. If there were one element less in the elements of which we are composed, our lifestyle and body would be different. In order to understand this, try to imagine how you would look if the element earth was missing from the body. You would look vaporous like air, or fluid like water. Or you would just be transparent. Therefore all five elements are essential, for loss of any one of the elements would alter the nature of matter.

The karmendriyas are important for without them we could not function. The jnanendriyas are important, for without them we would not cognize. The five elements (bhootās), the five jnanendriyas and five karmendriyas represent the dynamic aspect of energy. They channel the experiences of cognition and action in our life. They encompass the total area of human personality and exist along with manas, mind; buddhi, intellect; chitta, awareness; and ahamakara, the ego.

Seeing their own splendor, uniqueness and performance in creation, they boasted that we are the rulers of this body. In the absence of any one of us the body would be the loser. We support and sustain the body.

Shankaracharya's commentary

एवं पृष्टवते तस्मै स होवाच आकाशो ह वा एष देवो वायुरग्निरापः पृथिवीत्येतानि पंचमहाभूतानि शरीरारम्भकाणि वाड् मनश्चक्षुःश्रोत्रमित्यादीनि कर्मेन्द्रियबुद्धीन्द्रियाणि च । कार्यलक्षणा करणलक्षणार्च ते देवा आत्मनो माहात्म्यं प्रकाशयाभिवदन्ति स्पर्धमाना अहं श्रेष्ठतायै ।

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कथं वदन्ति ? वयमेतद्बाणं कार्यकरणसंघातमवष्टभ्य प्रासादम् इव स्तम्भादयोऽविशिष्टिलिङ्कृत्य विधारयामो विशिष्टं धारयामः । मयैवकेनायं संघातो ध्रियत इत्येकस्याभिप्रायः ॥२॥

How do they speak? We, having supported this body, the aggregate of causes and organs, like pillars supporting a palace, maintain it without being distinguished (from one another); (or) we maintain this distinguished (body). The thought of each was that the body, the aggregate, was supported by him alone.

Shankaracharya's commentary To him who had thus questioned, he replied: 'These devas are the akasha, wind, fire, water, earth. These five great elements, bhoot as, are constituent elements of the body and mind, speech, eye, ear and the rest, i.e, the organs of action and knowledge. These devas identifying themselves with the body and organs, manifesting their glory and competing for pre-eminence, say it is we who hold this body, this bundle of causes and effects, together as pillars do a vault. We support it and keep it from disintegrating. The thought of each was that the body, the bundle of aggrgates, was supported by him alone.'

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तान्वरिष्ठ: प्राण उवाच । मा मोहमापद्यथाहमेवैतत्पञ्चधात्मानं प्रविभज्यैतद्बाणमवस्थस्य विधारयामिति तेऽश्रद्दधाना बभूवुः ॥३॥

Taanvarishthah Praana Uvacha. Maa MohamaapadyathaAhamevaitatPanchadhaatmaanamp PraivibhajyaitadBaanamavashtabhya Vidhaarayaameeti Te Ashraddadhaanaa Babhoovuh.

Taanyarishthah Praana Uvacha. Maa Mohamaapadyatha Ahamevaitat Panchadhaatmaanam Pravibhajyaitad Baanamavashtabhya Vidhaarayaameeti Te Shraddadhaanaa Babhoovuh.

Anvay

Taan-amongst them, Varishthah-supreme, Praanah-the prana, Uvacha- said, Maa- do not, Moham-self delusion, Apadyatha- fall into, Aham- I (meaning prana), Eva- indeed, Etat- this, Aatmaanam- myself, Pravibhajya- having divided, Panchadhaa- (into) five parts, Avashtabhya- support, Vidhaarayaami- sustain, Etat- this, Baanam-body, Iti Te- thus they, Ashraddadhaanaa- disbelieving, Babhoovuh- became.

The prana, supreme amongst them, said : ‘Do not fall into self delusion. I, indeed, having divided myself into five parts, support and sustain this body,’ but they (the deluded deities) disbelieved him (prana).

Translation

The prana, supreme amongst them, said : ‘Do not fall into self delusion. I, indeed, having divided myself into five parts, support and sustain this body,’ but they (the deluded deities) disbelieved him (prana).

Commentary

The devas believed that they were the rulers of the body because it was supported and maintained by them. In the moment of their delusion, Prana said : ‘No! Do not delude yourselves. It is I alone, dividing myself fivefold, who support and maintain the body.’ What is the identity and place of the elements, karmendriyas and jnanendriyas, if prana withdraws from the body? The body along with indriyas, elements and mind will cease to function. So, Prana states : ‘Don’t

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forget that you have a definite place and assignment in creation, but I am the cause of your existence.'

When ego flares up within an individual, there is a natural tendency for self-delusion. This gives birth and boosts the feeling of I am the doer. Under the influence of grandeur and success, the awareness that a higher force has propelled you towards achievement, is overshadowed by ignorance. 'I' becomes the claimant to success, achievements and their rewards. Even though overshadowed by the forces of avidya, the spark of divine will, which still continues to burn in the deepest recesses of individuality, constantly serves as a reminder that an individual is simply an instrument which the divine plays. Individual is not the doer, God is. However, as long as there is avidya, 'I' along with the ego-filled expressions of individuality does not recognize this message.

Traditionally, Prana in the body is divided into five elementary parts. They are collectively known as the panch pranas and are called prana, apana, samana, udana and vyana. These five pranas control and are associated with specific parts of the body. They direct the performance of respiratory, circulatory, digestive and other systems of the body. Yogic texts recognize Prana as the medium which links the body with the soul.

For the sake of our understanding let Prana be known as Maha Prana and its manifestations as upa-pranas. Maha Prana pervades and provides a direction to the elements, karmendriyas, jnanendriyas, and various aspects of the mind in both the subtle and gross dimensions. It is the connecting force between consciousness and matter.

Shankaracharya's commentary

तानेवमभिमानवतो वरिष्ठो मुख्यः प्राण उवाचोक्तवान् । मा मैवं मोहमापद्यथ अविवेकितया अभिमानं मा कुरुत यस्मादहंमेव एतद्बाण-

Shankaracharya's commentary

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मवष्टभ्य विधारयामि पंचधात्मानं प्रविभज्य प्राणादिवृत्तिभेदं स्वस्य कृत्वा विधारयामित्युक्तवति च तस्मस्तेऽश्रद्दधानाऽप्रत्ययवन्तो बभूवुः कथमेतदेवमिति ॥३॥

Having supported and held together, I divide myself into five distinct functions such as prana etc. When he had spoken thus, still, they did not believe in him and thought, how can this be so?

Prana, being pre-eminent, said to them who had such egotism : Do not fall into delusion and cherish this vanity; for I alone hold together and support this body, having divided myself into five distinct functions such as prana etc. When he had spoken thus, still, they did not believe in him and thought, how can this be so?

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सोडभिमानादूर्ध्वमुत्क्रमत इव तस्मिन्नुत्क्रामत्यथेतरे सर्व एवो- त्कामन्ते तस्मिँश्च प्रतिष्ठमाने सर्व एव प्रातिष्ठन्ते । तद्यथा माक्षिका मधुकरराजानमुत्क्रामन्तं सर्वा एवोत्क्रामन्ते तस्मिँश्च प्रतिष्ठमाने सर्वा एव प्रातिष्ठन्ते एव वाङ्मनश्चक्षुः श्रोत्र च तं प्रीता: प्राणं स्तुवन्ति ॥४॥

Sobhimaanad Oordhvam Utkramata Iva Tasmin-nutkraamatyathethere Sarva Evotkraamante Tasminshcha Pratishthamaane Sarva Eva Praatishthante. Tathaa Makshikaa Madhukararaajaanam Utkraaamantam Sarvaa Evotkraamante Tasminshcha Pratishthamaane Sarvaa Eva Praatishthanta Evam Vaanmanashchakshuh Shrotram Cha Te Preetaah Praanam Stunvanti.

Sah- that (prana), Abhimaanat- full of indignation, Utkraamate- left (the body), Oordhvam- upwards, Iva- as if, Tasmin- when he, Utkraamati- going out, Atha-thereupon, Itare- others, Sarva- all, Eva- also, Utkraaamta- began to leave (the body), Cha- and, Tasmin- when he (the prana), Pratishthamaane- settled, Sarva Eva- all others also, Praatishthante-settled, Tat-that, then, Yathaa- just as, even so, Madhukara Raajaanam- king of the bees (the queen bee), Utkraaamantam- leaving, Sarvaa Eva- all others also, Makshikaah- bees, Utkraamante- leave, Cha- and, Tasmin- after it (meaning the queen bee), Pratishthamaane- settled, Sarvaa Eva- all others too, Pratishthante- settling, Evam- like this, Vaak- speech, Chakshuh- eye, Shrotram- ear, Cha- and, Manah- mind, Te- they, Preetaah- pleased, Praanam- prana, Stunvanti- praise.

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all the others (deities) began to leave with him (prana), and when prana again settled (in the body), the others (the deities) found themselves settling (back in their former places). Just as when the queen bee leaves, all the other bees also leave and return when she (the queen bee) returns, in the same manner, they (the deities) behaved. They (the deities) being pleased (with this evidence) praised prana.

Commentary

Seeing the incredulous, ego-centered, ignorant and disbelieving nature of the devas, Prana withdrew itself from the body. As Maha Prana detached itself from creation, the elements, the jnanendriyas and karmendriyas ceased to exist. With the return of Prana to the body, the devas, the cognitive forces also returned along with him. Thus they realized that prana is the active principle or the life force without which existence is not possible.

When avidya or ignorance throws a veil over the faculties of viveka or right knowledge, one does not accept reality as it is. A world of fantasy is fabricated in which man becomes the all powerful emperor totally absorbed in contemplation of self-glory. When reality eventually dawns then man realizes that he was deluding himself by living in a world of fantasy.

It should be noted that the word Oordhwam in this mantra means upwards. Upward ascent of Maha Prana denotes the reversal of the creative process. Instead of Maha Prana dividing itself and creating, it simply returns to its unmanifest source. When that happens, the body along with all its organs and faculties disintegrates.

Name, form, identity and ego are dissolved in the same way as a river loses its identity when it merges with the ocean.

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After their disintegration with the withdrawal of Maha Prana and their subsequent return to the body when Prana returned, the devas discussed the greatness of Prana. In their wisdom, they praised this dynamic principle of creation as the cause, source and manifestation of all life in both the gross and subtle dimensions. Their delusion or avidya was thus removed.

Shankaracharya's commentary

स च प्राणस्तेषामश्रद्धानतामालक्ष्याभिमानादूर्ध्वमुत्क्रमित इवेदम्-

त्कान्तवानिव सरोषानिरपेक्षस्तस्मिन्नुत्क्रामति यद्वृत्तं तद्दृष्टान्तेन प्रत्यक्षीकरोति । तस्मिन्नुत्क्रामति सत्यथानन्तरम् एव तरे सर्व एव प्राणाश्चक्षुरादय उत्क्रामन्त उच्चक्रमिरे । तस्मिश्च प्राणे प्रतिष्ठमाने तूष्णीं भवति अनुत्क्रामति सति सर्व एव प्रतिष्ठन्ते तूष्णीं व्यवस्थिताऽभवन । तत् तु यथा लोके मक्षिका मधुकरा: स्वराजानं मधुकरराजानम्

उत्क्रामन्तं प्रति सर्वा एवोत्क्रामन्ते तस्मिश्च प्रतिष्ठमाने सर्वा एव प्रतिष्ठन्ते प्रतितिष्ठन्ति । यथायं दृष्टान्त एव वाड् मनश्चक्षुःश्रोत्रं चेत्यादि-

यस्त उत्सृज्याश्रद्धधानतां बुद्ध्वा प्राणमाहात्म्यं प्रीताः प्राणं स्तुवन्नि स्तुवन्ति ॥४॥

Shankaracharya's commentary

And he, the Prana, observing their want of faith, seemed to ascend from the body of himself from indigation. What followed when he seemed to ascend is made apparent by an illustration. Immediately after he ascended, all the other pranas, i.e. the organs such as the eyes began ascending and when he, the Prana, remained quiet, i.e. did not ascend, all became quiet, settled down; just as in the world, the bees ascend after the king ascends and settle down when he settles down. As in the illustration, so here. Speech, mind, eye, ear, etc. leaving their disbelief and realizing the glory or greatness of prana, became delighted and praised prana.

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एषोडग्निस्तपत्येष सूर्य एष पर्जन्यो मघवानेष वायु: | एष पृथिवी रायिदेव: सदसच्चामृतं च यत् ||४||

This (prana) burns as fire, this is the sun, this is cloud, this is Indra (king of the gods, deities), this is air, this is earth, Rayi, the bright one. (He is) true, (what is the form, the manifest, the gross) and untrue, (what is not, the formless, the unmanifest, the subtle) both, and he is immortal.

Prana is the fire, the pure, dynamic vitality that consumes everything. He is the sun, the brilliance through which all cognition takes place. He is the cloud, the rain giver, the source of life. He is Indra, king of all devas, without whom no deva has direction. He is the wind, the motion and the movement. He is the earth, the support or the base for all creation. He is rayi, the nourisher of subtle dimensions. He is all that has form, inherent and present in the visible and cognizable universe. He is indeed all that is formless too.

Eshognistapatyesha Soorya Esha Parjanyo Maghavaanesha Vaayuh. Esha Prithivee Rayirdevah Sadasachchaamritam Cha Yat.

Anvay

Eshah- this prana, Agnih- fire, Tapati- burns, Eshah- this is, Sooryah- the sun, Eshah- this is, Parjanyah- clouds, Maghavaan- Indra, king of the gods, Eshah- this is, Vaayuh- air, Eshah- this is, Prithivee- earth, Devah- bright one, Rayih- rayi, Yat- all that, Sat- truth, what is, Cha- and, Asat- untrue, what is not, Cha- and, Amritam- immortal.

Translation

This (prana) burns as fire, this is the sun, this is cloud, this is Indra (king of the gods, deities), this is air, this is earth, Rayi, the bright one. (He is) true, (what is the form, the manifest, the gross) and untrue, (what is not, the formless, the unmanifest, the subtle) both, and he is immortal.

Commentary

Prana is the fire, the pure, dynamic vitality that consumes everything. He is the sun, the brilliance through which all cognition takes place. He is the cloud, the rain giver, the source of life. He is Indra, king of all devas, without whom no deva has direction. He is the wind, the motion and the movement. He is the earth, the support or the base for all creation. He is rayi, the nourisher of subtle dimensions. He is all that has form, inherent and present in the visible and cognizable universe. He is indeed all that is formless too.

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He is the subtle force pervading the unmanifest, the unseen, the unexperienced dimensions. He is immortality, who knows no death nor decay.

Shankaracharya's commentary

एष प्राणोऽग्निः संस्तपति ज्वलति । तथैष सूर्यः सन् प्रकाशते, तथैष पर्जन्यः सन् वर्षति । किं च मघवानिन्द्रः सन् प्रजा: पालयति, जिघांसत्य-

This prana in the form of fire, burns, similarly as sun, he shines, so also as cloud, he rains; again as Indra, he protects the creatures and destroys asuras and rakshashas.

सुररक्षांसि । एष वायुः आवहप्रवहादिभेदः: किं चैष पृथिवी रयिदेव: सर्वस्य जगत: सन्मूलमसद्मूर्तं चामृतं च यददेवानां स्थितिकरणं कि बहुना ॥४॥

This Prana is wind in different forms, avaha, pravaha, etc. Again, this Prana is Prithvi, earth (supporter of all) and moon (nourisher of all). It is all that has form and all that is formless. It is also amrita which is the stay of all the devas.

Shankaracharya's commentary

This prana in the form of fire, burns, similarly as sun, he shines, so also as cloud, he rains; again as Indra, he protects the creatures and destroys asuras and rakshashas. This Prana is wind in different forms, avaha, pravaha, etc. Again, this Prana is Prithvi, earth (supporter of all) and moon (nourisher of all). It is all that has form and all that is formless. It is also amrita which is the stay of all the devas.

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अरा इव रथनाभौ प्राणे सर्वं प्रतिष्ठितम् । ऋचो यजूंषि सामानि यज्ञः क्षत्रं ब्रह्म च ॥६॥

As spokes are centered (in the hub) in the wheel, similarly, all the rchas of Rik veda, mantras of Yajur veda, mantras of Sama veda, kshatriyas and brahmanas are established in Prana.

Araa Iva Rathanaabhau Praane Sarvam Pratishthitam. Richo Yajoomshee Saamaani Yajnah Kshatram Brahma Cha.

Anvay

Iva- like, as, Araa- spokes, Rathanaabhau- in the center of the wheel, Richah- all the rchas, verses of the Rik veda, Yajoomshee- mantras of the Yajur veda, Saamaani- mantras of the Sama veda, Yajnah- sacrifice, Cha- and, Brahma- brahmanas, Kshatram- kshatriyas, Sarvam- all, Pratishthitam- are established, Praane- in prana.

In this mantra, Maha Prana is compared to the hub of the wheel. The navel or center of the wheel is the source of support for the spokes which spread outwards and provide strength to the outer rim of the wheel. Maha Prana is the seed or the bindu from which life originates. All life as well as the laws and attributes which guide the creative process are centered within Maha Prana in seed form.

Translation

As spokes are centered (in the hub) in the wheel, similarly, all the rchas of Rik veda, mantras of Yajur veda, mantras of Sama veda, kshatriyas and brahmanas are established in Prana.

All accomplishments and auspicious acts (the expressions and karmas), the mantras of Rik, Yajus and Sama veda (the eternal knowledge) have their source

Commentary

In this mantra, Maha Prana is compared to the hub of the wheel. The navel or center of the wheel is the source of support for the spokes which spread outwards and provide strength to the outer rim of the wheel. Maha Prana is the seed or the bindu from which life originates. All life as well as the laws and attributes which guide the creative process are centered within Maha Prana in seed form.

All accomplishments and auspicious acts (the expressions and karmas), the mantras of Rik, Yajus and Sama veda (the eternal knowledge) have their source

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अरा इव रथनाभौ श्रद्धादि नामान्तं सर्वं स्थितिकाले प्राण एव प्रतिष्ठितम् । तथर्चो यजूंषि सामानीति त्रिविधा मन्त्राः तत्साध्यश्च यज्ञः सत्त्वं च सर्वैस्य पालितृ ब्रह्म च यज्ञादिकर्मकर्तृत्वेधिकृतं चैवेष प्राणः सर्वम् ॥६॥

Shankaracharya's commentary

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प्रजापतिशचरसि गर्भे त्वमेव प्रतिजायसे । तुभ्यं प्राण प्रजास्त्वमा बलिं हरन्ति यः प्राणैः प्रतितिष्ठसि ॥७॥

Oh Prana, you are indeed Prajapati. You dwell in the womb, you indeed are born (in an image resembling the parents). All the subjects bring offerings to you, who dwells (in multiplicity) with the (five minor) pranas.

In this mantra, Maha Prana is referred to as the spirit in all, as Prajapati who is invisible, yet governs. Without his grace and desire to manifest in the womb as seed, there would be no birth. The masculine and feminine principles are contained within Prana. He is born from the seed in the image of the parents. The whole of creation revolves around Prana. Prana is the enjoyer of life in all respects as it guides and witnesses the growth of an individual. A person makes every effort to attain contentment,

Prajaapatishcharasi Garbhe Tvameva Pratijaayase. Tubhyam Praana Prajaastvimaa Balim Haranti Yah Praanaih Pratitishthasi.

Anvay Praana– Oh Prana, Twam– you, Eva– indeed, Prajaapatih– are Prajapati, Garbhe– in the womb, Charasi– dwell, Pratijaayase– are reborn, born, Tubhyam– definitely, Imaah– all these, Prajaah– subjects, Twam– to you, Haranti– offer, bring, Balim– offerings, Yah– that, Praanaih– with the pranas (five minor pranas), Pratitishthasi– dwell.

Translation Oh Prana, you are indeed Prajapati. You dwell in the womb, you indeed are born (in an image resembling the parents). All the subjects bring offerings to you, who dwells (in multiplicity) with the (five minor) pranas.

Commentary In this mantra, Maha Prana is referred to as the spirit in all, as Prajapati who is invisible, yet governs. Without his grace and desire to manifest in the womb as seed, there would be no birth. The masculine and feminine principles are contained within Prana. He is born from the seed in the image of the parents. The whole of creation revolves around Prana. Prana is the enjoyer of life in all respects as it guides and witnesses the growth of an individual. A person makes every effort to attain contentment,

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happiness and satisfaction in life. Lack of understanding of the intricacies of life may lead him towards negative expressions and depressive experiences. Despite these set backs, there is an effort to find a place of respect and status in life. The effort that is made by a person to achieve a sense of security, fulfillment of desires, dignity, love, respect and status are witnessed and enjoyed by the prana in its multiple aspects. Spiritually minded people offer their actions, desires, attainments and failures, as oblation to this life force which pervades the entire cosmos.

Shankaracharya's commentary

यः प्रजापतिरप स त्वमेव गर्भे चरसि, पितुर्यातुरच प्रतिरूपः सन्न्रतिज्ञायसे; प्रजापतित्वादेव प्रागेव सिद्धं तव मात्रपितृत्वम् । सर्वदेह-देहीकृतिच्छेद मत्नेकः प्राणः सर्वात्मास्तीत्यर्थः । तुभ्यं त्वदर्थं या इमा मनुष्याद्या: प्रजास्तु हे प्राण चक्षुरादिद्वारैरैव हरन्ति । यस्त्वं प्राणैश्चक्षुरादिभिः सह प्रतिष्ठसि सर्वशरीरेष्वतस्तुभ्यं बलिं हरन्तीति युक्ततम्; भोक्ता हि यतस्त्वं तद्वान्यत्सर्वं भोज्यम् ॥७७॥

Shankaracharya's commentary

Again, being yourself the very lord of creatures, you move in the womb and are born as another embodiment of the father and mother. That you are both father and mother is already established by your being the lord of creatures. The meaning is that you, Prana, though one, are the atman of all, in the guise of the forms of all embodied beings. For you, Oh Prana, all these creatures, men and the rest, bring offerings through the apertures of the eyes etc. As you reside within all bodies along with the pranas, i.e. the eyes and the other senses, it is but proper that they should bring you offerings. For you are the eater and all the rest is, indeed, food for you.

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देवानामसि वह्नितमः पितॄणां प्रथमा स्वधा । ऋषीणां चरितं सत्यमथर्वाङ्गिरसामसि ॥५॥

Devaanaamasi Vahnitamah Pitreenam Prathamaa Svadhaa. Risheenaam Charitam Satyam Atharvaangirasaamasi.

Devaanaam–for gods, Vahnitamah–the best fire, Asi–are, Pitreenam–for the ancestors, Prathamaa– first, Svadhaa– offering, Atharvaangirasaam.–Atharvan, Angiras, Risheenaam– of the rishis, Charitam– acts, deeds, Satyam–true, truth, Asi– are.

Maha Prana is the external as well as internal fire. A ritual existed in ancient cultures of offering sacrifices to fire to please the gods. In the Biblical, Mayan, Aztec, Druidic and Egyptian history too, such rituals have been mentioned. Ample evidence is found in the Eastern cultures where priests would offer oblations of grains, meat etc. in fire as part of an external rite and ritual to invoke the divine powers. Similar rites are performed even today in order to propitiate the spirits of ancestors.

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oblation to Prana. This enables him to attain the higher states of purification and inner awakening.

Atharvan and Angiras have been mentioned in this mantra. They are considered to be the discoverers of fire who understood the dynamic principle of fire and energy. In vedic tradition, they are the propagators of fire. They taught its usage for domestic purposes, for protection, for the vedic rituals and sacrifices. Another school of thought adds that the five manifestations of prana are known as the Atharvans, in whose absence the body would shrivel and wither away.

Shankaracharya's commentary

देवानामिन्द्रादी नामसि भवसि त्वं वज्रितमो हविषां प्रापयितॄतमः । पितॄणां नान्दीमुखे श्राद्धे या पितृभ्यो दीयते स्वधान्नं सा देवप्रधानमपेक्ष्य प्रथमा भवति । तस्याऽपि पितृभ्यः प्रापयिता त्वमेवेत्यर्थः । कि चक्षुरादीनां प्राणानामङ्गिरसामङ्गिरोभूतानामथर्वणां तेषामेव 'प्राणो वाथर्वा' इति श्रुते; चरितं चेष्टितं सत्यमवितथं देहधारणाद्युपकारलक्षणं त्वमेवासि ॥५॥

Moreover, you are the best carrier of oblations to the devas such as Indra. The food offering given to the manes in the Nandi Shraddha is prior even to that offered to the chief of the gods. You alone are the carrier of that to the manes (ancestors). Furthermore, you are the truth, right conduct (consisting of maintaining the body) of the sensory organs such as the eyes etc. Of the pranas which are called atharvas (according to the vedic text) and in whose absence the limbs are dried up, you are the active principle aiding in the support etc. of the body.

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इन्द्रस्त्वं प्राण तेजसा रुद्रोऽसि परिरक्षिताः ।

स्वमन्तरिक्षे चरसि सूर्यस्त्वं ज्योतिषां पतिः ॥९॥

Indrastvam Praana Tejasaa Rudrosi Parirakshitaa. Tvamantarikshe Charasi Sooryastvam Jyotishaam Patih.

Anvay

Praana- Oh Prana, Twam- you are, Tejasaa- by prowess, Indra- the king of the gods, Rudra- a dynamic principle of protection and transformation, a form of Siva, Parirakshitaa- the protector, Asi- are, Twam- you, Charasi- move, Antarikshe- in the sky, heavens, celestial plane, Twam- you (indeed). Jyotishaam- of all radiating, Patih- lord, Sooryah- Sun.

Translation

Oh Prana, you are Indra; by prowess (in your brave aspect) you are Rudra and protector also. You move in the celestial plane as the Sun, you are indeed lord of all light.

Commentary

Prana is Indra, the undisputed king of the devas, the faculties of cognition in the gross and subtle dimensions. He is Rudra. Rudra is an aspect of Siva which is responsible for change, the transformation or transmutation that takes place after destruction, new creation that takes place after breaking down the old, existing creation. Protection and preservation are qualities which cannot be separated from creation and destruction. Prana is recognized here as an aspect of Siva, the Supreme Consciousness responsible for creation, preservation and alteration.

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He is the lord of light. During the day, in the light of the sun, one perceives the form, shape and color. In the absence of light, all forms, shapes, colors merge as one in darkness. Light, knowledge and cognition represent the aspect of Vyakta Prakriti (manifest nature), and Prana is the enlightener.

Shankaracharya's commentary

इन्द्र: परमेश्वरस्त्वं हे प्राण तेजसा वीर्येण रुद्रोऽसि संहरञ्जगत् । स्थितौ च परि समन्ताद्रक्षिता पालयिता परिरक्षिता त्वमेव जगतः सौम्येन रुपेण । त्वमन्तरिक्षेऽसि चरसि उदयास्तमयाभ्यां सूर्यस्त्वमेव च सर्वेषां ज्योतिषां पतिः ॥६॥

Shankaracharya's commentary

Again, Oh Prana, you are Indra, i.e. Parameshwar (Lord of all). By valor, you are Rudra, destroyer of the world, and you are the protector of the world while it endures by your benign aspect. You always revolve in the sky by rising and setting. You are, indeed, the sun, the lord of all luminaries.

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यदा त्वमभिवर्षस्यथेमाः प्राण ते प्रजाः ! आनन्दरूपासिष्ठन्ति कामायानं भविष्यतीति ॥१०॥

Oh Prana, when you rain in full, then these subjects of yours become full of joy, delight (thinking) there will be enough food for them.

In the physical sense, Maha Prana is the manifest nature. In order to preserve and promote life, food is grown and consumed. Without proper rains, food and grains cannot be cultivated. Therefore prana is praised in the form of rain clouds, which allow cultivation to take place at the right time. Food is the greatest need of an individual. It provides strength, stamina and energy to perform the daily activities. Thus infusing the personality with contentment and satisfaction.

Yadaa Tvamabhivarshasyathemaah Praana Te Prajaah! Aandaroopaastishthanti Kaamaayaanam Bhavishyateiti. ||10||

Anvay

Prana- Oh Prana, Yadaa- when, Twam- you, Abhivarshasi- rain in full, Atha- then, Imaa- these, Prajaah- subjects, Te- of yours, Aanandaroopaah- full of delight, joy, Tishthanti- become, remain, Kaamaayaanam- food, Annam- food, Bhavishyati- will be, Iti- thus.

Translation

Oh Prana, when you rain in full, then these subjects of yours become full of joy, delight (thinking) there will be enough food for them.

Commentary

In the physical sense, Maha Prana is the manifest nature. In order to preserve and promote life, food is grown and consumed. Without proper rains, food and grains cannot be cultivated. Therefore prana is praised in the form of rain clouds, which allow cultivation to take place at the right time. Food is the greatest need of an individual. It provides strength, stamina and energy to perform the daily activities. Thus infusing the personality with contentment and satisfaction.

Shankaracharya's commentary

यदा पर्जन्यो भूताभिवर्षंसि त्वमथ तदान्नं प्राप्येमाः प्रजाः प्राणते प्राणचेष्टां कुर्वन्तीत्यर्थः । अथवा प्राण ते तवेमाः प्रजाः स्वात्मभूतास्त्वदन्न-संवर्धितास्त्वदभिवर्षणदर्शनमात्रेण चानन्दरूपाः सुखं प्राप्ता इव सत्यः तिष्ठन्ति कामायेच्छातोडन्नंभविष्यतीत्येवमभिप्रायः ॥ १० ॥

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Shankaracharya's commentary

When you, in the form of clouds, rain all around, then having obtained food, these creatures put forth activity. Or, oh Prana, these creatures, being yourself and nourished by your food, become delighted with the mere sight of the rain you pour, thinking there will be food at their desire.

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व्रात्यस्त्वं प्राणऐषिरत्तां विश्वस्य सत्पतिः। वयमाद्यस्य दातारः पिता त्वं मातरिश्व नः॥१९९॥

Vraatyastvam Praanaikarshirattaa Vishvasya Satpatih. Vayamaadyasya Daataarah Pitaa Tvam Maatarishwa Nah.

Praana- Oh Prana, Twam- thou, Vratyah- free from samskaras, Eka+rishih- the only rishi, (seer), Vayam- we all, Adyasya- of the edible, Daataarah- giver of, Atta-eater, enjoyer, Vishvasy a- of the universe, Satpatih- the good (true) lord, Maatarishwah- O Prana, moving in the skies, Twam- you (are), Nah- our, Pitaa- father.

Oh Prana, you are free from samskaras, the one seer, the true lord and enjoyer of the universe. We offer you enjoyment, food. You, Oh Prana, moving in the skies, are our father.

Prana is the first born of the Divine Will. Therefore it is free from the fetters of avidya or ignorance and represents Moola Prakriti. Moola Prakriti is the original root or germ out of which all apparent forms evolved. Though it pervades the entire Vyakta Prakriti in the form of inherent life force, it is but a silent witness to all the ongoing activities. Just as the car moves because a driver is driving it, in the same way, the karmendriyas, the jnanendriyas and the various attributes of the mind, act because of Prana. Prana is within, but it is not perceived. As silent witness to all that is happening, Maha Prana has been called Eka 105

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Rishi, the One Seer. A giant tree is born of a tiny seed, and creation is vested within the seed. As the source, the seed of creation, all oblations have been offered to Prana.

Shankaracharya's commentary

प्रथमजत्वादित्यैः संग्रकृतः । अभायादित्यस्सृता प्रातःस्वयं स्वभाव एव शुद्ध इत्यभिप्रायः । हे प्राणैकऋषित्वमर्थर्वणानां प्रसिद्ध एकर्षिनामाग्निः सन्नतता सर्वहविषाम् । त्वमेव विशवस्य सर्वस्य सतो विद्यमानस्य पतिः सत्पतिः । साधुर्वा पतिः सत्पतिः । वयं पुनराद्यस्य तवादनीयस्य हविषो दातारः । त्वं पिता मातरिश्व हे मातरिश्वन्नोडस्माकम् । अथ वा मातरिश्वनो वायोस्त्वम् । अतश्च सर्वस्यैव जगतः पितृत्वं सिद्धम् ॥ ११॥

Shankaracharya's commentary

Again, Oh Prana, being first born there is nothing to purify; you are purified. The meaning of this is you are, by nature itself, pure. Oh Prana, you are the eater of all oblations, being Ekkarshi. Fire is well known among the followers of the Atharva Veda by the name of Ekarshi. You alone are the lord of all the universe which exists. Or the word Satpatih may be interpreted as the 'good lord'. But we are the givers of oblations to be eaten by you. You are, O Matarishwan, our father or you are the father of Matarishwan, i.e. the wind. Therefore, it is established that you are the father of all the universe.

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या ते तनूर्वाचि प्रतिष्ठिता या श्रोत्रे या च चक्षुषि । या च मनसि सन्तता शिवां तां कुरु मोत्क्रमी: ॥१२॥

Yaa Te Tanoorvaachi Pratishthitaa Yaa Shrotre Yaa Cha Chakshushi. Yaa Cha Manasi Santataa Shivaam Taam Kuru Motkrameeh.

The devas request Prana not to leave the body, the manifest creation, as that would render them useless. The sensory faculties, the mind and its attributes, the gross and the subtle experiences are governed by Prana. They act according to the directives of Prana. Prana is the general and they are the soldiers.

Yaa Te Tanoorvaachi Pratishthitaa Yaa Shrotre Yaa Cha Chakshushi. Yaa Cha Manasi Santataa Shivaam Taam Kuru Motkrameeh.

Yaa- (Oh Prana) which, Te- your, Tanooh- form, Vaachi- in speech, Pratishthitaa- is established, Cha- and, Yaa- which, Shrotre- in the ear, Yaa- which, Chakshushi- in the eyes, Cha- and, Yaa- which, Manasi- in the mind, Santataa- pervades, Taam- that, Shivaam- auspicious, Kuru- do, make, Ma- do not, Utkrameeh- go away.

Oh Prana, stay in your form, do not go away (from the body). You are the lord who abides (pervades) within the speech, ear, eye and mind.

The devas request Prana not to leave the body, the manifest creation, as that would render them useless. The sensory faculties, the mind and its attributes, the gross and the subtle experiences are governed by Prana. They act according to the directives of Prana. Prana is the general and they are the soldiers.

या ते स्वदीया तनूर्वाचि प्रतिष्ठिता वाक्त्वेन वदनचेष्टां कुर्वती, या श्रोत्रे या च चक्षुषि यांच मनसि संकल्पादिव्यापारेण सन्तता समनुगता तनूस्तां शिवां शान्तां कुरु मोत्क्रमीर्हत्क्रमणेन अशिवां मा कार्षीरित्यर्थ: ॥१२॥

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Shankaracharya's commentary

In short, that form of yours, lodged in speech which moves the mouth of the speaker, that in the ear, that in the eye, and that united with the mind which acts as volition etc., make that passive or quiet. Do not disturb that by ascending from the body.

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प्राणस्येदं वशे सर्वं त्रिदिवे यत्प्रतिष्ठितम् ।

मातेव पुत्रान् रक्षस्व श्रीश्च प्रज्ञां च विधेहि न इति ॥१३॥

Praanasyedam Vashe Sarvam Tridive Yatpratishthitam. Maateva Putraan Rakshasva Shreeshcha Prajnaam Cha Vidhehi Na Iti.

Anvay

Idam– this (visible in front), Yat– whatever, Tridive– in the three worlds, Pratishthitam– exists, Sarvam– all those, Praanasy– of prana, Vashe– under the direction, influence, Maata– mother, Putraan– sons, Iva– like, Rakshasva– protects, Cha– and, Nah– to us, Shreesh– affluence, Cha– and, Prajnaam– intelligence, Vidhehi– give, Iti– end.

Translation

All that (whatever) exists within the three worlds is under your direction (rule). Oh Prana, grant us prosperity (affluence) and knowledge (intelligence), and care for us like a mother cares for her son.

Commentary

In conclusion, the totality of experiences of the gross, subtle and causal world become known due to Prana. The mind and its attributes of buddhi, chitta and ahamkara are nothing but an agent of the seed energy. The cognitive faculty of the mind is guided by Prana in its subtle aspect. He who attains knowledge of Prana in its various manifestations and interactions with the visible and invisible environment attains prosperity and knowledge.

Shankaracharya's commentary

अस्मिँल्लोके प्राणस्यैव वशे सर्वमिदं यत्किंचिदुपभोगजातं त्रिदिवे तृतीयस्यां दिवि च यत्प्रतिष्ठितं देवाद्युपभोगजातं तस्यापि प्राण एवेशिता

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रक्षिता । अतो मातेव पुत्रानस्मान् रक्षस्व पालयस्व । त्वन्निमित्ता हि ब्राह्मं यः क्षात्रियाश्च श्रियस्तास्त्वे श्रीश्च श्रियश्च प्रज्ञां च त्वस्थितिनिमित्तां विधेहि नो विधत्स्व इत्यर्थः ।

इत्येवं सर्वात्मकतया वागादिभिः प्राणः स्तुत्या गमितमहिमा प्राणः प्रजापतिरत्तेत्यवधृतम् ॥१३॥

Shankaracharya's commentary

In short, everything of enjoyment in this world is under the control of Prana, as also all of that which exists in the third heaven for the enjoyment of the devas. Prana alone is the Lord and Protector. Therefore, protect us, as a mother does her sons. As all splendor pertaining to a brahmin and kshatriya are due to you, give us that splendor and intelligence originating in you. It has been thus determined that Prana whose greatness or glory is all pervasive as has been thus disclosed by the eulogy of the pranas, such as speech and the rest, is the lord of creation, the eater.

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THIRD CHAPTER

PRASHNOPANISHAD

(YOGA SIDDHANTA BHASHYA)

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अथ हैनं कौसलयश्शाश्वलायनः पप्रच्छ । भगवान्कुत एष प्राणो जायते कथमायात्यस्मिन्शरीर आत्मानं वा प्रविभज्य कथं प्रातिष्ठते केनोत्क्रमते कथं बाह्यमभिधत्ते कथमध्यात्ममिति ॥१॥

Thereafter, Ashwalayan from the country of Kausal, asked him (Sage Pippalada): 'Oh Illustrious One, from where is this Prana born? How does he enter this body? And also, how does he exist (in the body) having divided himself (into five parts)? How does he leave the body? How does he rule the external and internal worlds? This (is my question).'

The third disciple by the name of Ashwalayan and also Kausalya from the country of Kausal comes to the Master, Sage Pippalada. He inquires about the

Atha Hainam Kausalyah Cha Ashvalaayanah Paprachchha. Bhagavan Kuta Esha Praano Jaayate Kathamaayaatyasmin Shareera Aatmaan Vaa Pravibhajya Katham Praatishthate Kenotkramate Katham Baahyaamabhidhatte Kathamadhyaatmamiti.

Atha- thereafter, Ashwalaayanah- Ashwalayan, Kausalyaah- from the Country of Kausal, Cha- also, Paprachchha- asked, HaEnam- him (Sage Pippalada), Bhagavan- Oh Illustrious One, Eshah- this, Praaanaah- Prana, Kutah- from where, Jaayate- is born, Asmin- in this, Shareera- body, Katham- how, Aayaati- it enters, comes, Vaa- also, Aatmaanam- himself, Pravibhajya- divides, Katham- how, Praatishthate- establishes, exists, Kena- how, by what means, Utkramate- goes out.

Thereafter, Ashwalayan from the country of Kausal, asked him (Sage Pippalada): 'Oh Illustrious One, from where is this Prana born? How does he enter this body? And also, how does he exist (in the body) having divided himself (into five parts)? How does he leave the body? How does he rule the external and internal worlds? This (is my question).'

The third disciple by the name of Ashwalayan and also Kausalya from the country of Kausal comes to the Master, Sage Pippalada. He inquires about the

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various aspects of prana, in the form of six questions: 1) From where does it originate? 2) Where is it located in the body? 3) How is it divided into different forms? 4) How is prana experienced inside the body? 5) From where does it enter into the body? 6) How does it leave the body?

Shankaracharya's commentary

अथ हैनं कौसल्यश्चाचारवालयन्: पप्रच्छ प्राणो ह्येव प्राणैर्निर्धारित-तत्त्वैरुपलब्धमहिमापि संहतत्वात्स्यादस्य कार्यत्वमत: प्रच्छामि भगवान्कृत: कस्मात्कारणादेश यथावद्वृत: प्राणो जायते जाते च कथं केन वृत्ति-विशेषेण आयात्यस्मिंशरीरेऽथ निमित्तकस्य शरीरग्रहणमित्यर्थ:। प्रविष्टरच शरीर आत्मानं वा प्रविभज्य विभागं कृत्वा कथं केन प्रकारेण प्रातिष्ठते प्रतितिष्ठति केन वा वृत्तिविशेषेणास्माच्छरीरादुत्क्रमति कथं बाह्याम्यभितमधिदैवतं चाभिधत्ते धारयति कथमध्यात्ममिति, धारयत इति शेष:।।१।।

Shankaracharya's commentary

Then Kausalya questions him. Though Prana's glory has thus been realized by the pranas, which had ascertained his real nature, it may still be that he is an effect, forming part of a composite thing. Therefore, I ask, Oh Bhagawan, whence, from what cause, Prana, thus determined, is produced and when produced, by what form of activity does he enter the body? The meaning is, what is the cause of his taking a body and when he has entered the body, how does he, dividing himself, dwell? By what form of activity does he ascend from the body, the adhi bhuta and adhi daiva, i.e. the totality of elements and powers, and what is within the body?

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तस्मै स होवाचातिप्रश्नान्पृच्छसि ब्रह्मिष्ठोऽसीति तस्मात्ते हं ब्रवीमि ॥२॥

To him (Ashwalayan from Kausal) he (Sage Pippalada) said: 'You are asking a very complicated question (concerning the origin of Prana), but, since you are devoted to (the quest of) Brahman, I will reply'.

After listening to the question raised by Ashwalayan, Sage Pippalada said: You have indeed raised an intricate question (as there are hints of many questions in one). Since you are dedicated to truth and want an answer, I will gladly explain to remove your doubt.

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intricate questioning. You inquire about the origin of that Prana, therefore, you are asking questions about transcendental things. As you are pre-eminently a knower of Brahman, I am delighted and shall tell you what you ask about. Listen.'

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आत्मन एष प्राणो जायते यथेषा पुरुषे छायैतस्मिन्नेतदाततं मनो-कृतेनायात्यस्मिंश्शरीरे ॥३॥

From the Self (Atman) this Prana is born, as this shadow of a man is on this (body), this (Prana) dependent on the Self, enters into this body through the mind created (by the Self).

Aatmana Esha Praano Jaayate Yathaishaa Purushe Chhaayaitasminnetadaatatam Manokriten Aayaatyasminshareere.

Anvay

Translation

This Prana is created (springs forth) from the Self (Atma). As this shadow of man (is inseparable from the body), (in the same way) this prana is inseparable from the Self. In this body it enters through the mind.

Commentary

Prana is the bindu, the source from which creation evolved. But where is the source of Prana? It is in the Self, the highest Being. The Self is a composition of Consciousness and Energy in state of fusion, one-ness and equilibrium. Prana is an extension of that Self. This mantra compares Prana with the Self as a shadow which is inseparable from the body. The body by itself, in the absence of light, does not project a shadow. Light is essential for creating a shadow. In the same way, the Self does not project Prana in the state of equilibrium and fusion. Prana is experienced as the

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creative process of the Self when the Self desires to create worlds. This was made clear in the previous chapters of this Upanishad. Therefore, this mantra states that ‘Prana springs from the Self’. It is as inseparable from the Self as the shadow is from the person who casts the shadow.

The mantra further states that Prana enters the body through the mind. Yoga states that the causal mind is formed before the body. Of course, we are subjected to many influences in the initial formative stages of life. But a pattern of personality has already been created within the mind. An identity of the individual self has been created. This seed is sown in the causal mind. This mind finds a place in the body along with Prana as the cognitive (subtle) mind. Later in life it develops as a dynamic, interacting (gross) mind.

The formation of life takes place on many levels. Life exists on the gross level as the body composed of five elements is created with the union of parents. But they did not create this mind. The causal mind was created in some other dimension, just as the body was created in this dimension. Prana as governor of the body and its attributes enters into the physical frame along with the mind.

The word for mind is manas. However, this word is also used to indicate a particular aspect of the mind. The total individual mind is known as antah karan. Manas is a part of antah karan. It is thought and counter thought. The word chitta is also used to indicate mind, individual consciousness and an aspect of antah karan which is memory. Buddhi is another word which indicates the analytical, intellectual, logical aspect of antah karan. Antah karan is the causal mind.

Hatha Yoga Pradipika states that Mind and Prana are mixed like milk and water. Both of them are equal

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in their activities. Where there is pranic movement or activity, there is mind (consciousness). Where there is consciousness, there is Prana.

Shankaracharya's commentary

आत्मनः परस्मात्पुरुषादक्षरात्सत्यादेश उक्तः प्राणो जायते कथमित्यत्न दृष्टान्तः । यथा लोक एषा पुरुषे शिरः पाण्यादिलक्षणे निमित्ते ध्याया नैमित्तिकी जायते तद्वदेतस्मिन्ब्रह्मण्येतत् प्राणाख्यं छायास्थानीयमनुत्तरूपं तत्त्वं सत्ये पुरुष आततं समर्पितम् इत्येतत् । छायैव देहे मनोऽकृतेऽन मनः संकल्पेच्छादिनिष्पन्नकार्मनिमित्तेनेत्येतद्वक्ष्यति हि 'पुण्येन पुण्यम्‌' (प्र. उ. ३/७) इत्यादि; तदेव "सक्तः सह कर्मणा" (बृ. उ. ४/४/६) इति च श्रुत्यन्तरात्- आयाति आगच्छत्यस्मिं- शरीरेऽ।३।

Shankaracharya's commentary

This Prana spoken of is born of the Atman, i.e. of the highest purusha, undecayed and true. As regards how this is so, the following illustration (is offered). As in the world, when the figure of the man, consisting of head, hands etc. is the cause, his shadow is produced as an effect; so in this Brahman, in this purusha which is Truth, this principle named Prana is analogous to the shadow that is false by nature, as the shadow is linked to the body. It comes into this body by the act of the mind, i.e. through the karma, arising from the volition, wish etc. of the mind; for, as the text will say later on, 'Virtue, results from virtue'. Another sruti also says, 'Intent on that fruit, he attains (that result to which the mind is attached) with his karma.'

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यथा सम्राडेवाधिकृतान्विनियुङ्क्ते । एतान्ग्रामानेतान्ग्रामान्धितिष्ठस्वेवमेवेष प्राण इतरान् प्राणान्पृथक्पृथगेव संनिधत्ते ॥४॥

Just as an Emperor posts his officials in different areas (of his realm) to reside in and govern them, in the same manner, indeed does this (main) Prana allot functions to its subordinate pranas.

After entering the body, Maha Prana divides itself into five parts. Its manifestations are then allotted areas and functions to sustain and maintain the personality and life.

Yathaa Samraadeva Adhikritaan Viniyunkte. Etaan Graamaanetaan Graamaan Adhitishthasvetyevam evaisha Praana Itaraan Praanaan Prithakpritha-geva Samnidhatte.

Anvay

Yathaa- Likewise, as, Samraatha- Emperor, Eva-himself, Viniyunkte- separately designates, posts, Adhi-kritaan- officers, Etaan- these, Graamaan- villages, Etaan-those, Graamaan- villages, Adhitishthaswa- reside and govern, Iti Evam Eva- in the same manner, so, verily, Eshah- this, Praanah- prana, Samnidhatte- establishes, Eva- himself, Itaraan- to other, in other, Praanaan-pranas, Prithak Prithak- separately.

Translation

Just as an Emperor posts his officials in different areas (of his realm) to reside in and govern them, in the same manner, indeed does this (main) Prana allot functions to its subordinate pranas.

Commentary

After entering the body, Maha Prana divides itself into five parts. Its manifestations are then allotted areas and functions to sustain and maintain the personality and life.

Shankaracharya's commentary

यथा येन प्रकारेण लोके राजा सम्राडेव ग्रामादिष्वधिकृतान्विनि-युक्ते । कथम् ? एतान्ग्रामानेतान्ग्रामान्धितिष्ठस्व इति । एवमेव यथा

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दृष्टान्तः एष मुख्यः प्राण इतरान्प्राणान् चक्षुरादीनात्मभेदांश्च पृथक् पृथगेव यथास्थानं सन्निधत्ते विनियुङ्क्ते ॥४॥

This is an example: the chief Prana separates the other Pranas and their different manifestations like the eyes etc., and assigns them to their respective posts.

Shankaracharya's commentary

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पायूपस्थेडपानं चक्षुःश्रोत्रे मुखनासिकाभ्यां प्राणः स्वयं प्रतिष्ठते मध्ये तु समानः । एष ह्येतदुतमनं समं नयति तस्मादेताः सप्तार्चिषो भवन्ति ॥५॥

Paayoopasthepaanam Chakshusshrotre Mukhanaasikaabhyaam Praanah Swayam Praatishthate Madhye Tu Samaanah. Esha Hyetadhutamannam Samam Nayati Tasmaadetaah Saptaarchisho Bhavanti.

Anvay

Praanah- (that) Prana, Apaanam- Apana, the upapana, (designated, appointed, allotted), Paayoopasthe- organs of excretion and reproduction, Swayam- himself, Mukha Naasikaabhyaam- in the mouth and nostrils, Chakshuh Shrotre- in the eyes and ears, Praatishthate- exists, establishes itself, Tu- and, Madhye- in the middle (of the body), Samaanaak- is Saman, Esha Hi- This (Saman), Etat- in this, Hutam- offered in pranic fire, Annam- food, Samam- equal, Nayati- carries, distributes, Tasmaat- by that, Etah- these, Saptaarchishah- seven flames, seven doors of perception, Bhavanti- become.

Translation

(That main) Prana appoints Apana to organs of reproduction and excretion; and establishes itself in the mouth, nose, eyes and ears. In the middle part (of the body, stomach) it (appoints) Samana who (digests) governs the food offered in the pranic fire (digestive process). Out of these emerge the seven flames.

Commentary

The five manifestations of Maha Prana are : 1) Prana, 2) Apana, 3) Samana, 4) Udana, and 5) Vyana.

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They are also known as the panch pranas. This mantra discusses three of the panch pranas or the upa-pranas, namely Apana, Samana and Prana.

This mantra as well as yoga state that Apana is located in the region below the navel and above the anus. It provides energy for, regulates and controls the functions of excretion, large intestines, kidneys, anus and genitals. Apana represents the expelling energy and therefore it is known as the downward moving force or breath.

Samana abides in the middle of the body and governs digestion. According to yoga, Samana is situated in the region between the heart and the navel. It activates and controls the digestive system, liver, small intestines, pancreas, stomach, gall bladder etc., and the various secretions which they supply for the digestion of food. Samana also activates the heart and circulatory systems. The word Samana is derived from samam which means equal and balanced. It is responsible for equal assimilation and distribution of nutrients to sustain the body.

Out of Samana, seven flames emerge. Some beliefs associate these flames with the digestive secretions such as pepsin, rennin, hydrochloric acid, pepsinogen, amylase, lipase and trypsin, released by the stomach, gall bladder, pancreas and liver to assist the assimilation of food. In the context of the Upanishads, seven flames mean the power or strength gained by the two eyes (for sight), two ears (for hearing), two nostrils (for smelling), and one mouth (for tasting), as without nutrients, their power to cognize and perceive would gradually diminish and these organs would become weak.

Yoga specifies the location of Prana in the region between the larynx and the top of the diaphragm. This prana is not the Maha Prana, but an aspect of it. It is associated with the organs of respiration, speech and 123

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पायूपस्थे पायुर्चोपस्थे च पायूपस्थं तस्मिन् अपानमात्मभेदं मूत्रपुरुषाद्यपनयनं कुर्वस्तिष्ठति संनिधत्ते । तथा चक्षुःश्रोत्रं चक्षुरच श्रोत्र च चक्षुःश्रोत्रं तस्मिंश्चक्षुषि श्रोत्रे मुखनासिकाभ्यां च मुखं च नासिका च ताभ्यां निर्गच्छन् प्राणः स्वयं सम्राट्स्थानीयः प्रतिष्ठति मध्ये तु प्राणापानयोः स्थानयोर्नभ्यां समानोदशितं पीतं च समं नयतीति समानः ।

the gullet together with the nerves and muscles that activate them. It is the force by which breath is drawn in. This mantra states that Prana as sovereign or ruler resides in the eyes, ears, mouth and nose. They are the organs of sensory perception. This statement seems to contradict the yogic view which describes Prana as having a different function. The teaching of this Upanishad is symbolic as well as practical. This statement brings out the imagery of the mantra. The digestive fire of the stomach is the sacrificial fire. Food is the oblation or offering. Sensory knowledge and perceptions are the seven flames. The enjoyment derived from sensory pleasures is witnessed and experienced by the Maha Prana (refer to chapter 2, mantra 7). Possibly because of the above reason, this mantra refers to Prana as the sovereign resident in the eyes, ears, nose and mouth.

एष हि यस्मादेतदद्भुतं भुक्तं पीतं चात्मानौ प्रक्षिप्तमन्नं समं नयति तस्मादशितपीतेध्नाद् अग्नेरौदर्याद्धूयददेशं प्राप्तादेता: सप्तसंख्याका अर्चिषो दीप्तयो निर्गच्छन्त्यो भवन्ति शीर्षण्यः । प्राणद्वारा दर्शनश्रवणादिलक्षणरूपादिविषयप्रकाशा इत्यभिप्रायः ॥५॥

It should also be considered here that Maha Prana is the silent observer and enjoyer to whom all subjects offer oblations. He receives them through the agency of the five pranas (Ch. 2:7). Therefore a manifestation or a force subservient to Maha Prana cannot be the sovereign. All action and enjoyment are ultimately directed to Maha Prana by the panch pranas.

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Shankaracharyya's commentary

About its division now, the Apana, an aspect of the chief Prana, stays in the two lower apertures expelling urine and feces etc. So in the eyes and the ear and going out from the mouth and the nose, Prana, occupying himself the place of the sovereign, resides. In the middle, in between prana and apana, in the navel, is samana (so called because he distributes food and drink samam, i.e. equally). As he distributes equally the food and the drink poured into the fire of the body, these seven flames go up from the fire in the stomach fed by food and drink, and reaching the region of the heart, go out through the apertures in the head. The idea is that the perception of objects like form (color, sound) etc. that constitute what is known as seeing, hearing etc. is caused by prana.

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हृदि ह्येष आत्मा । अत्रैतदेकशतं नाडीनां तासां शतं शतमेककस्यान् द्वासप्ततिद्वासप्तति: प्रतिशाखानाडी सहस्राणि भवन्त्यासु व्यानश्चरति ॥६॥

Hridi Hyesha Aatmaa. Atraitadekashatam Naadi-naam Taasaam Shatam Shatamekaikasyam Dvaasapta-tirdvaasaptatih Pratisakhaanaadee Sahasraani Bhavantyaasu Vyaanashcharati.

Hridi Hyesha Aatmaa. Atraitadekashatam Naadi-naam Taasaam Shatam Shatamekaikasyam Dvaasaptatih Pratisakhaanaadee Sahasraani Bhavantyaasu Vyaanashcharati.

Anvay

Eshah Hi-that famous, Aatmaa-Atma, the individual soul, Hridaya-in the region of the heart, Atra-here (in the heart) Etaam-this, Naadinaam-of the nadis, currents, Eka Shatam-one hundred, Taasaam-in these, Ekaikasyam-of each one, Shatam Shatam-hundred hundred (branches), Dvaasaptatih Dwaasaptatih-seventy two each, Prati-Shaakhaa-Nadee-Sahasraani-in each thousand branch nadis, Bhavanti-are, Aasu-in these, Vyaanah-Vyana, Charati-resides, moves.

Translation

That famous individual soul is (situated) in the region of the heart. Here (in the heart), are located one hundred main nadis, in these, of each one (there are) hundred-hundred branches, (of every nadi branch) there are seventy-two, seventy-two thousand nadis. In these Vyana resides.

Commentary

This mantra talks about the location and movement of Vyana, with a statement that, "The Self (Atma) abides within the heart." It is only a philosophical statement which has to be understood in the right perspective.

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Vyana pervades the whole body. It regulates and controls all movements of the body and coordinates the other vital energies. Vyana harmonizes and activates the limbs, their associated muscles, ligaments, nerves and joints. It is also responsible for the erect posture of the body.

Nadi in yogic terminology literally means a flow or current. Siva Samhita speaks of 350,000 nadis while Prapanchasara Tantra describes 300,000. Goraksha Satarka and Gheranda Samhita say 72,000 nadis while Prashna Upanishad talks of 727,210,201 nadis in the psychic body. It is not important to enter into a discussion of how many nadis exist in the body. It should be understood that these currents of energy operate within a vast communication network, carrying prana back and forth in every direction, infusing every atom with prana. Yoga and Tantra speak of 72,000 nadis, out of which 10 are important. Out of these ten nadis, three are most vital. They are Ida, Pingala and Sushumna. Ida is the carrier of rayi force and Pingala of prana. Of these three nadis, Sushumna is the most important, for its awakening precedes the ascent of kundalini in man. The prana which flows in these nadis is Vyana.

In recent times, the word nadi has been translated as nerve, but actually nadis are not nerves as we know them, for they are composed of astral matter. They are visible like currents of light to a person who has developed psychic vision. Nerves can be considered as their corresponding physical manifestation in the body.

The mantra further states that they ‘Self is situated in the region of the heart’. In yoga, the heart region is known as Hriday Akash. It means ‘the space within the heart where purity resides’. Purity here refers to the pure, transcendental, untainted nature and, in common parlance, the Soul.

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Tantric traditions refer to the heart region as the Anahat Chakra, belonging to Maha loka, the first of the immortal planes. In this loka burns the 'akhanda jyotih' or the unflickering, eternal flame. It is the symbol of 'Jivatma' or the individual soul which is undisturbed by the winds of the world and its objects. From here individuality manifests and guides the destiny and creativity within man until death.

Shankara'chararya's commentary

हृदि हू येष पुण्डरीकाकारमांसपिण्डपरिच्छिन्ने हृदयाकाशे ऽप्य आत्मात्मना संयुक्तो जीलगात्मा। अत्रास्मिन्हृदय एकशतमेकोत्तरशतं संख्यया प्रधannanाडीनां भवतीति । तासां शतं शतमेकस्याः प्रधannanाड्या भेदाः । पुनरपि द्वासप्ततिद्वासप्ततिद्द्र द्वे सहस्रे अधिके सप्ततिश्च सहस्राणि सहस्राणां द्वासप्ततिः प्रतिशाखानाडीसहस्राणि । प्रति प्रतिनाडी- शतं संख्यया प्रधannanाडीनां सहस्राणि भवन्ति ।

आसु नाडीषु व्यानो वायुः चरति व्यानो व्यापनात् । आदित्यादिव रश्मयो हृदयात् सर्वयोगामिनीभिर्नाडीभिः सर्वदेहं संव्याप्य व्यानो वर्त्तते । संधिसकन्धर्मर्मदेशेषु विशेषेण प्राणापानवृत्त्योश्च मध्य उद्भूतवृत्तिवीर्य- वत्कर्मकर्ता भवति ॥६॥

Shankara'chararya's commentary

In the heart, or within the akasha of the heart, enclosed within a lump of flesh, of the form of a lotus, is this atman, i.e. the subtle body connected with the atman. Here in the heart, are the chief nerves, a hundred and one in number. Everyone of these chief nerves has a hundred branches. Everyone of these branches has seventy-two thousand sub-branches. In these nerves, moves vyana (so called because he is all-pervading). Vyana pervades the whole body. Issuing from the heart, it moves everywhere within the body, pervading it wholly, as rays from the sun, especially active in the joints, shoulders and vital parts. In the interim between the activities of prana and apana, it is able to perform deeds requiring great strength.

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Notes

Summing up this mantra, there are 101 main nadis. Each is divided into one hundred branches, and each of these branches are sub-divided into 72,000 sub-branches. Thus the sub-branches are 727,200,000 and the total number of all the nadis in the psychic body is 727,210,201.

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अथैकयोर्‌ध्व उदानः पुण्येन पुण्यं लोकं नयति पापेन पापमुभाभ्या-मेव मनुष्यलोकम् ।७।।

Now, by one (of the nadis) Udana flows upwards. By (performing) virtuous deeds, men are carried to virtuous worlds. By sinful acts (men are) carried to sinful worlds. By combining both kinds of karmas (virtuous and sinful acts) verily (men are) carried to the human dimension.

The parts of the body above the larynx are controlled by Udana. Thus according to yoga, the eyes, ears, nose and all sensory receptors are activated by this prana. Without it we would be unable to think or be conscious of the outside world. From the yogic viewpoint, Samana relates to Sushumna nadi, Pingala nadi to Prana, Ida nadi to

Athaikayordhva Udaanah Punyen Punyam Lokam Nayati Paapena Paapamubhaabhyaameva Manushyalokam.

Anvay

Atha- now, Ekaya- by one (of the nadis), Udaanah- Udana, (Charati- flows), Oordhwah- upwards, Punya- by virtuous deeds, (Manushyam- men), Nayati- carries, Punyam- virtuous, Lokam- worlds, planes, dimensions, Paapen- by sinful acts, (Nayati- carries), Paapam- sinful worlds, Ubhaabhyaam- by both kinds (of karmas, virtuous and sinful), Eva- verily, (Nayati- carries), Manushya Lokam- human world.

Translation

Now, by one (of the nadis) Udana flows upwards. By (performing) virtuous deeds, men are carried to virtuous worlds. By sinful acts (men are) carried to sinful worlds. By combining both kinds of karmas (virtuous and sinful acts) verily (men are) carried to the human dimension.

Commentary

The parts of the body above the larynx are controlled by Udana. Thus according to yoga, the eyes, ears, nose and all sensory receptors are activated by this prana. Without it we would be unable to think or be conscious of the outside world. From the yogic viewpoint, Samana relates to Sushumna nadi, Pingala nadi to Prana, Ida nadi to

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Apana, and the ascension of Kundalini to Udana. According to this mantra, Udanais contained and flows in one nadi- Sushumna.

The Upanishad states that if Udana is in the higher part due to virtuous work, a virtuous world will be attained after death If it is in a lower part due to sinful work, a sinful world will be reached. The upward flow of Udana in Sushumna nadi is responsible for bringing a change in the structure of consciousness. Virtuous work means self effort, sadhana, discipline and a positive sankalpa in life. Through these efforts, if one is able to raise Udana above Manipur Chakra, then he attains liberation, moksha. But if the person is caught up in conflicts, desires, ambitions and passions, then he will gravitate towards maya, the illusive world. That is the meaning of sinful act.

People do not know what is sin. They think about it from a religious and moral viewpoint. Let us for a moment forget about that concept of sin and try to understand it from a yogic viewpoint. Yoga believes that negative action performed by man in ignorance is the cause of suffering. Due to that action, pain and bondage are experienced. Sin is bondage and it is not our birthright. Freedom and creativity are our birthright. This is the concept of sin. If positive, creative, sattvic or balanced actions are performed, then one can control the fluctuations of consciousness and rise beyond worldly bondage. This is known as righteous or virtuous action.

Shankaracharya's commentary

अथ या तु तैवंकशतानां नाडीनां मध्य ऊर्ध्वगा सुषुम्नाख्या नाडी तयैकयोगध्व: सन्नुदाने वायुरापादतलमस्तकवृत्ति: संचरन्पुण्येन कर्मणा शास्त्रविहितेन पुण्यं लोकं देवादिस्थानलक्षणं नयति प्रापयति पापेन तद्विपरीतेन पापं नरकं तिर्यग्योन्यादिलक्षणम् उभाभ्यां समप्रधानाभ्यां पुण्यपापाभ्यामेव मनुष्यलोकं नयतीत्यानुवर्तते ॥७॥

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Shankaracharya's commentary

Now then, among those one hundred and one nerves, through that one which proceeds upward and is known as Sushumna, the vital force called Udana moves everywhere from the soles of the feet to the head. When it has an upward trend, it leads to a virtuous world, such as the world of the gods, as a result of virtuous deeds. As a result of sinful deeds, (it leads) to a sinful world, such as birth among beasts, or hell. (It leads) to the human world as a result of both virtue and vice, when they predominate equally. The verb 'leads' has to be supplied everywhere.

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आदित्यो ह वै बाह्यः प्राण उदयत्येष होनं चाक्षुषं प्राणमनुगृह्णानः । पृथिव्यां या देवता सैषा पुरुषस्यापानमवष्टभ्यान्तरा यदाकाशः स समानो वायुरव्यानः ॥५॥

Aadityo Ha Vai Baahyah Praana Udayatyesha Henam Chaakshusham Praanamanugrihnaanah. Prithivyaam Yaa Devataa Saishaa Purushasya Apaanamavashtabhyaantaraa Yadaakaashah Sa Samaano Vaayurvyaanaah.

Aadityo Ha Vai Baahyah Praana Udayatyesha Hyenam Chaakshusham Praanamanugrihnaanah. Prithivyaam Yaa Devataa Saishaa Purushasya Apaanamavashtabhya Antaraa Yadaakaashah Sa Samaano Vaayurvyaanah.

The sun is verily the external prana—for he rises giving grace to the prana of the eye. The deity of earth draws apana in man. The ether in the interspace is samana and air (wind) is vyana.

Anvay

Ha Vai—Indeed, Aadityah—the sun, Baahyah—the external, Praanah—prana, Eshah—it is, Hi—because, Enam—this, Chaakshusham—in the eye, Anugrihnaan—gracing, Praanam—prana, Udayati—rises, Prithivyaam—of the earth, Yaa—which, Devataa—deity, Sa—that, Esha—this, Purushasya—of man, Apaanam—apana, Avashtabhya—having controlled, established, settled, Antaraa—in the interspace (between one and the other dimension), Yat—which, Aakaashah—space, ether, Sah—that, Samaanah—samana, Vaayuh—air, Vyaanah—vyana.

Translation

The sun is verily the external prana—for he rises giving grace to the prana of the eye. The deity of earth draws apana in man. The ether in the interspace is samana and air (wind) is vyana.

Commentary

In this and the following mantra, attributes of manifest nature are being compared with the different manifestations of Maha Prana. In other words, the macro-cosmic Maha Prana. The Sun and its luminosity aid the activities of prana which govern the sensory

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receptors. Its light assists in the recognition and perception of name, form and color. By this action, Chitta or memory, Buddhi or logical expression, manas or thought and counter thought, are activated. They guide the activities of man in life.

In this mantra, gravity is referred to as the deva of earth. It assists the prana which is responsible for expulsion of waste matter. This attribute of Nature also maintains the center of gravity within the body, in whose absence the body may sag towards the ground or float in the air.

The prana in the space between heaven and earth is the atmosphere. This is compared with Samana. It pervades the entire planet equally without any gap or imbalance in the atmospheric pressure. Any such imbalance in the atmosphere will dramatically affect life on earth as we know it.

Air is the all pervading prana. All life forms depend on air for survival. It flows through the world in the form of currents, like Vyana flowing in the nadis.

Shankaracharya's commentary

आदित्यो ह वै प्रसिद्धो ह्यधिदैवतं बाह्यः प्राणः स एष उदयत्युदगच्छति । एष ह्येनम् आध्यात्मिकं चक्षुषि भवं चाक्षुषं प्राणं प्रकाशेनानुगृह्णाति । रूपोपलब्ध्यर्थ: चक्षुर आलोकं कुर्वन्नित्ययत्नः । तथा पृथिव्यामभिमनिन्नो या देवता प्रसिद्धा सैषा पुरुषस्य अपानमपानवृत्तिमवष्टभ्याकृष्य वशीकृत्याध एवापकर्षणेनानुपग्रहं कुर्वती वर्तत इत्यर्थः । अन्यथा हि शरीरं गुरुत्वात्पतत्तस्सावकाशे वोधुगच्छेत् । यदेतदन्तरा मध्ये द्यावापृथिव्योयोराकाशस्तत्स्थो वायु: आकाश उच्यते; मंचस्थवत् । स समान: समानम्-नुगृह्णाति पानो वर्तते इत्यर्थः । समानस्यन्तराकाशस्थत्वसामान्यात् । सामन्येन च यो बाह्यो वायु: स व्यापिसामान्याद् व्यानो व्यानमनुगृह्णाति पानो वर्तते इत्यभिप्रायः ।।४।।

Shankaracharya's commentary

The sun is the well-known external prana among the devas. He rises and by his light favors this prana,

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lodged in the eye of the body, i.e. helps it with luminosity in the perception of forms. Similarly, the well-known goddess presiding over the earth attracts or controls the activities of apana in the purusha and favors its action by pulling downwards; for, otherwise this body, owing to its weight, may fall down, or being unimpeded, may fly up. The air in the Akasha, in the middle, between the earth and the heaven (by [the word akasha, the air is denoted, as those sitting on a cot, are denoted by the word cot) is samana. It favors samana, samana resembling it, in the fact of being enclosed within the akasha, in the middle. The external wind, vayu, generally because it resembles vyana in pervasiveness, favors vyana. This is the gist.

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तेजो ह वा उदानस्तस्मादुपशान्ततेजा: पुनर्भवंवमिन्द्रियैर्मनसि सम्पद्यमानै: ॥९॥

Tejo Ha Vaa Udaanah Tasmat Upashaantatejaah Punarbhawam Indriyaih Manasi Sampadyamaanaih.

Anvay

Tejah- The fire, Ha Vaa- verily, Udaanah- udana, Tasmaat- therefore, Upashaantatejaah- those whose body fire is extinguished (Pratipadyante- attain, go for), Punarbhawam- rebirth, Indriyaih- with the senses, Sampadya- maanaih- absorbed, Manasi- in mind.

Translation

Fire is the Udana, therefore, those in whom the fire or Udana is extinguished, attain or go for rebirth, with the senses absorbed in the mind.

Commentary

Fire is a form of prana. The attributes of fire are warmth, purity, golden glow, ability to consume all that is pure and impure. Its flames always travel upward, towards heaven. It has been compared with Udana. Symbolically, personality traits such as warmth, purity and an inner glow or radiance are present in individuals who stay immersed in Prajna (the wisdom of the Self). Their consciousness goes beyond the bondage of maya and becomes stable in awareness of the pure self. Their worldly actions denote no falseness and are guided by a divine will. They perceive the world from a state beyond the gross mind. Those who possess a mind clouded by avidya and the attraction of maya seek fulfillment of gross desires and ambitions. They use crookedness, duplicity and

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falseness to attain their desires in life. Such people do not develop prajna without effort. They do not evolve. They reincarnate again and again till they are able to evolve beyond maya.

Shankaracharya's commentary

यद्बाह्यं ह वै प्रसिद्धं सामान्यं तेजस्तच्छरीरात् उदान उदानं वायु-मनुगृह्णाति स्वेन प्रकाशेनैव अभिप्रायः । यस्मात्तेजःस्वभावो बाह्यतेजोऽनु-गृहीत उत्क्रान्तिकर्ता तस्मादालौकिकः पुरुष उपशान्ततेजा भवति; उपशान्तं स्वभाविकं तेजो यस्य सः, तदा तं क्षीणायुं मुमूर्षुं विद्यात् । स पुनर्भवं शरीरान्तरं प्रतिपद्यते । कथम् ? सहेन्द्रियैर्मनसि सम्पद्यमानैः प्रविशदिद्वर्गादिभिः ।।१।।

Shankaracharya's commentary

The general fire, tejas, well-known and external, is the udana in the body. The meaning is that, by its light, it favors the wind known as udana, since 'udana', fire in nature, favored by the external fire, causes the ascent from the body. Therefore, when a man's natural fire is extinguished, then one should know that his life has been spent, that he is dying. He enters another body. How? Along with the senses, such as speech etc., clinging to the mind.

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यच्चित्तस्तेनैष प्राणमायाति प्राणस्तेजसा युक्तः सहात्मना यथा-संकल्पितं लोकं नयति ॥९॥

Yachchittah Tenaisha Praanamaayaati Praanastejasaa Yuktah Sahaatmanaa Yathaa Samkalpitam Lokam Nayati.

Yachchittah- Whatever his thought, will, sankalpa, (Marane Kale- at the time of death), Tena- with that thought, will, sankalpa, Eshah- this (referring to soul), Praanam-prana, Aayaati-comes, Praanah-Prana, Tejasaa-with fire (apana), Yuktah- being united, one with, Sah-with, Aatmanaa- the Atman, Nayati- leads on, Lokam-world, dimension, plane, Yathaa samkalpitam- as willed.

य एवं विद्वान्प्राणं वेद न हास्य प्रजा हीयतेऽमृतो भवति तदेष श्लोकः ॥११॥

Ya Evam Vidwaan Praanam Veda Na Haasya prajaa Heeyatemrito Bhavati Tadesha Shlokah.

Yah- who, Evam- as such, Vidwaan- the knower, Praanam-prana, Veda- knows, Na Ha- never, Asya- his,

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Prajaah- subjects, progeny, Heeyate- perish(es), Bhavati- becomes, Amritah- immortal, Tat- thus, Eshah- this, Shlokah- verse.

Translation

The progeny of one who is wise and a knower of Prana, will become immortal. Thus this verse.

उत्पत्तिमार्याल्त स्थानं विभुत्वं चैव पञ्चधा । अध्यात्मं चैव प्राणस्य विज्ञायामृतमश्नुते विज्ञायामृतमश्नुत इति १९२॥

Utpattim Aayatim Sthaanam Vibhutwam Chaiva Panchadhaa. Adhyaatmam Chaiva Praanasya Vijnaaya Amritamashnute Vjnaaya Amritamashnuta Iti.

Anvay

Utpattim- origin, Aayatim- incoming, Sthaanam- the place, Vibhutwam- all pervasiveness, Cha- and, Eva- also Panchadhaa- fivefold (distribution), Adhyaatmam- internal, psychic, spiritual (experiences and/or expressions), Cha Eva- moreover, Praanasya- of the prana, Vijnaaya- having known, understood, Amritam- immortality, Ashnute- attains, Iti- so.

Translation

He who knows the origin, the place of entrance, the rulership of the fivefold pranas and their internal (spiritual) aspect, truly attains immortality.

Commentary

It is stated in the scriptures that whatever one wishes or desires at the time of death is fulfilled. That last desire represents the ‘asakti’ or attachment to the

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world of objects. Therefore, man dies the physical death

but strives to fulfill that wish either on the material or

spiritual dimensions.

There is a story to illustrate this point. A saintly

person on his death bed was watching an apple tree.

His eyes fell on a ripe rosy apple which was being eaten

by a worm. He also desired to eat an apple, but before

he could ask for it, he died. Since his last perception

was of a desire to eat and enjoy an apple, he was reborn

as a worm on the same apple tree. This story presents

the idea that desires are powerful enough to lead man

towards the fulfillment of wishes, whether they be for

obtaining sensory pleasures or liberation. Prana as the

driving force behind manifestation and life and Udana

as the force of conscious perception and evolution, act

together with the soul to attain the desired result.

Yoga describes this process in the following way.

In the state of jagrīti (wakefulness), swapna (dream)

and suṣupti (sleep), man craves for sensory and

sensual experiences. He seeks, acknowledges and dwells

upon them. In the state of Pratyahara, awareness is

centered and gradually the external link to the world of

objects is cut off. Then in Dhāraṇā, the mind becomes

fixed in its inner nature and does not waver. When

dhāraṇā is intensified then all cravings, ambitions and

attachments are stilled. The inner consciousness awakens

resulting in the ascent of kuṇḍalinī in the psychic body.

This state then becomes Dhyāna or meditation. After

attaining the state of dhyāna, when external influences

do not alter the nature of inner personality, then the

practitioner is confronted with the original or the seed

desire. This seed desire is contained in the causal body

and mind. It is the urge of jñāna, realization and mok-

ṣa, emancipation. This seed desire then propels the

consciousness towards the ultimate state of Samādhi

where it dissolves in the experience of the Self.

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One who understands the intricate manifestation of Prana and is able to awaken the energy and bring about a balance in the elements controlling the body, surely attains immortality

Shankaracharyya's commentary

यच्चित्तो भवति तेनैव चित्तेन संकल्पेनेन्द्रियैः सह प्राणं मुख्य-प्राणवृत्तिमायाति । मरणकाले क्षीनेन्द्रियवृत्तिः सन्मुख्यया प्राणवृत्त्यै-वावतिष्ठत इत्यर्थः । तदाभिवदन्ति ज्ञातय उच्चूः वसति जीवतेति । स च प्राणस्तेजसोदावृत्त्या युक्तः सन्स्रहात्मना स्वामिना भोक्त्रा स एवमुदानवृत्त्यैव युक्तः प्राणस्तं भोक्तरं पुण्यपापकर्मवशाद्यथासंकलिप्तं यथाभिप्रेतं लोकं नयति प्रापयति ॥१?०॥

Whatever thought he has at the time of death, by that thought, or volition, along with the senses, he enters into prana, i.e. he puts forth the activity of the chief prana. The meaning is that at the time of death, the activity of the senses having declined, he lives through the functioning of the chief Prana alone. Then his relations around say, he still breathes and lives. That Prana again combined with the activity of Udana and in association with the atman, the master that enjoys, leads the enjoyer (of the fruits of work)– makes

यः कश्चिदेवं विद्वान्यथोक्तविशेषणैर्विशिष्टमृत्पत्त्यादिभिः प्राणं वेद जानाति तस्येदं फलम ऐहिकामुष्मिकं चोच्यते । न हस्य नैवास्य विदुषः प्रजा पुत्रपौत्रादिलक्षणा हीयते छिद्यते । पतिते च शरीरेऽप्राणस-युज्यतयामृतोदमरणधर्मा भवति । तदेतस्मिन्नर्थे संक्षेपाभिधायक एष श्लोको मंत्रो भवति ॥१?१॥

उत्पत्तिं परमात्मनः प्राणस्यायतिमागमनं मनोक्तेनास्मिन् शरीरे स्थानं स्थितिं च पायूपस्थादिस्थानेपु विभुत्वं च स्वाम्यमेव सम्प्राडिव प्राण-वृत्तिभेदानां पंचधा स्थापनं बाह्यादित्यादिरूपेण अध्यात्मं चैव चक्षुराद्याकारेण अवस्थानं विज्ञायैवं प्राणममृतम अस्नुत इति विज्ञाया-मृतमस्नुत इति द्विवंचनं प्रश्नार्थपरिसमाप्त्यर्थम् ॥१?२॥

Shankaracharyya's commentary

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him teach, according to the influence of virtuotis and vicious actions, a world as was desired by him. (3:10)

him teach, according to the influence of virtuous and vicious actions, a world as was desired by him. (3:10)

Of the illumined man who knows Prana, thus possessed of the attributes already described, viz. his origin etc., the following results accruing both here and hereafter are pointed out. The line of progeny, i.e. the sons, grandsons etc. of this knower, sustains no break, and when his body falls (away), having become one with Prana, he becomes immortal. The following verse briefly explains this idea. (3:11)

Having known thus the origin (of Prana) from the supreme Self, (his) coming into this body through the action of the mind, (his) lodgement in such places as the lower apertures, and (his) fivefold ordering of the different functions of Prana in five ways like a sovereign, his existence externally like a sun etc., and in the body, as the eye etc.- having known thus (one) achieves immortality. The repetition of, ‘having known, he achieves immortality’ is by way of concluding the question. (3:12)

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FOURTH CHAPTER

PRASHNOPANISHAD

(YOGA SIDDHANTA BHASHYA)

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अथ हैनं सौर्यायणो गार्ग्य: पप्रच्छ । भगवन्नेतस्मिन्पुरुषे कानि स्वपन्ति कानि॑स्मिन्द जाग्रति कतर एष देव: स्वप्नान्पश्यति कस्यैतत्सुखं भवति कस्मिन्नु सर्वे सम्प्रतिष्ठता भवन्तीति ॥१॥

Then Sauryayani of the Gargya lineage asked him, 'Oh Illustrious One, which beings sleep in this person, which are awake in him, which deity sees the dreams, whose is this happiness, and in whom are all established?'

Sauryayani, the fourth seeker, also known as Gargya as he belonged to that lineage, asks five questions: 1) Who are the devas and what are the attributes that

Atha Hainam Sauryaayanee Gaargyah Paprachcha. Bhagavan Etasmin Purushe Kaani Swapanti Kaanyasminjaagrati Katara Esha Devah Swapnaan Pashyati Kasyaitatsukham Bhavati Kasminnu Sarve Sampratishthitaa Bhavanteeti.

Anvay Atha- Then, Sauryaayanee- Sauryayani, Gaargyah- (born of) the Gargya clan or lineage, Paprachchha- asked, Enam- him (Sage Pippalada), Bhagavan- Oh Illustrious One, Etasmin- in this, Purushe- man, being, Kaani- what, Swapanti- sleeps, Kaati- what, Asmin- in him, Jaagrati- are awake, Katara- which, Eshah- of these, Devah- deities, Pashyati- see, Swapnaan- dreams, Kasya- whose, Sukham- pleasure, Etat- this, Bhavati- becomes, Kasmin- on which, Sarve- all, Bhavantee- are, Sampratishthitah- established, Iti- thus.

Translation Then, Sauryayani, descendent of the Gargya clan, asked him (Sage Pippalada): ‘Oh Illustrious One, which (devas) sleep in man and which (devas) are awake in him? Of these devas, which see the dream, this pleasure becomes whose (whose is the happiness), and on what are all (of them) established?

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stop their activity and rest at the time of sleep? 2) Which devas or attributes continue to function as usual and sustain the body at the time of sleep? 3) Which deva or attribute in man sees and experiences the dream at the time of sleep? 4) Who derives pleasures and is the enjoyer of these (dream and sleep) states? 5) In what state of being are all these devas or attributes finally absorbed and unified.

First one should understand and define the waking, dreaming and sleeping states. Yoga defines Jagrat as the wakeful state in which all the senses and faculties of manas, buddhi, chitta and ahamkara are fully alert and active. Awareness acts as the filtering and processing agent of the information and input received by the senses, brain, mind and its agencies.

Swapna is defined as the dream state. Here there is absence of the cognitive and perceptive consciousness. Subtle experiences of the subconscious and unconscious mental fields are encountered in the form of deep rooted thoughts, memories, feelings, emotions, behavior and expression. They, according to their intensity, manifest as mental and visual processes or as dreams. Another way to understand this is that a dream is the perception of objects within the mind by one whose perception of the waking state has momentarily ceased.

Nidra has been defined in the Yoga Sutras as abhava pratyaya alambana vrittih nidra. It means that sleep or nidra is the vritti of absence of mental contents for its support.

Shankaracharya's commentary

अथ हैनं सौर्यायणी गाग्यः पप्रच्छ । प्रश्नतयेणापरविद्यागोचरं सर्वपरिसमाप्य संसारं व्याकृतविषयं साध्यसाधनलक्षणमनित्यम्; अथेदानीम-साध्यसाधनलक्षणमप्राणममनोगोचरमततीन्द्रियविषयं शिवं शान्तमविकृतमक्षरं सत्यं परविद्यागम्यं पुरुषाख्यं सबाह्याभ्यन्तरमजं वक्तव्यमित्युत्तरं प्रश्नतयमारभ्यते ।

Shankaracharya's commentary

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तत् सुदीप्तादिवाग्नेयंस्मात् पराक्षरात्सर्वे भावा विस्फुलिङ्गा इव जायन्ते तत् चैवापियन्ति इत्युक्तं द्वितीये मुण्डके; के ते सर्वे भावा अक्षरद्विभज्यन्ते ? कथम् वा विभक्ता: सन्तस्तत्पेव अपियन्ति ? किलक्षणं वा तदक्षरमिति ? एतद्विकक्ष्याधुना प्रनान उद्भावयति-

From that well-blazing, supreme, imperishable fire, all beings are born like sparks and into it they merge, as stated in the second Mundaka; what are those beings that are divided by the Imperishable? How do they, being distinct, merge into that same Imperishable? What is the characteristic of that Imperishable? This is now being elucidated-

भगवन्तमसिमन्पुरुषे शिर: पाण्यादिमति कानि करणानि स्वपन्ति स्वापं कुर्वन्ति स्वव्यापारादुपरमन्ते ? कानि चास्मिन् जाग्रति जागरणनिद्रावस्थां स्वव्यापारं कुर्वन्ति कतर: कार्यकरणलक्षणयोरेष देव: स्वप्नानुपश्यति ? स्वप्नो नाम जाग्रददर्शनाननुवृत्तस्य जाग्रद्दशत:शरीरयदर्शनम् । तत्र किं कार्यलक्षणेन देवेन निवर्त्यते किं वा करणलक्षणेन केनचिदित्यभिप्राय:।

When the Lord, the Supreme Person, sleeps, what are the organs like hands, etc., that rest, cease from their functions? What are the things that are awake in him during the state of wakefulness and sleep? Which one of these two, characterized by cause and effect, does this Lord see in dreams? Dream is the continuation of the waking state, not seeing the objects seen in the waking state. The question is whether it is the effect or the cause that ceases to exist.

उपरते च जाग्रत्स्वप्नव्यापारे यत्प्रसन्नं निरायासलक्षणमनावाधं सुखं कस्यैतद्भवति । तस्मिन्काले जाग्रत्स्वप्नव्यापाराद् उपरता: सन्त: कस्मिन्तु सर्वे समयेक्षीभूता: संप्रतिष्ठिता: । मधुनि रसवत्समुद्रप्रविष्टनद्यादिवच्च विवेकाहं: प्रतिष्ठिता भवन्ति संगता: संप्रतिष्ठिता भवन्तीत्थ्यर्थ: ।

And when the activities of wakefulness and dream cease, the serene, effortless, and unobstructed happiness belongs to whom? At that time, having ceased from the activities of wakefulness and dream, all beings, being equipoised, are established in that. Just as rivers, etc., merge into the ocean full of sweetness, so too, they become one with it, established in it, without distinction.

ननु न्यस्तदालादिकरणवत् स्वव्यापारादुपरतानी पृथक्पृथगेव स्वात्मन्यवतिष्ठठन्त इत्येतद्ु कतम् । कुत: प्राप्ति: सुषुप्तपुरुषाणां करणानां कस्मिश्चिदेकीभावगमनाश्रकाया: प्रष्टु: ।

It may be asked: Do the organs, having ceased their functions, remain separate, like the Nyasta (the ladle) and other instruments, or do they merge into their own self? What is the reason for the attainment of oneness among the organs of the person in deep sleep? This is what is being asked.

युक्तैव त्वाशंका । यत: संहतानि करणानि स्वामर्थान्न परतन्त्राणि च जाग्रदिषुये तस्मात् स्वापेडपि संहतानां पारतन्त्र्येणैव कस्मिश्चिद्चित्संगतिन्याययेतितस्माद् आशंकानुरूप एव प्रश्नोऽयम् । अत: तु कार्यकरणसंघातो यस्मिन्च प्रलीन: सुषुप्तप्रलयकालयोस्वद्विशेषे बुबुत्सु: स को नु स्यादिति कस्मिन्स्वं संप्रतिष्ठिता भवन्तीति ॥११॥

The doubt is indeed valid. Since the organs are connected and dependent on their lord in the states of wakefulness, etc., it is reasonable to ask whether they remain dependent even in deep sleep. Therefore, this question is in line with the doubt. Hence, the aggregate of cause and effect, in which the seeker is interested, is that in which the dissolution takes place, both in deep sleep and at the time of great dissolution. Who is that? In what are all beings established?

Shankaracharya's commentary

Next, Sauryayani Gargya questioned him : Having exhausted by the three (previous) questions, all about samsara, the subject of Apara (lower) vidya, subject to modification, and partaking of the nature of cause and effect and of ephemeral existence, the next three questions are asked in order that Brahman, not partaking of the nature of cause and effect, devoid of prana, not perceivable by the mind, beyond the range of the senses, blissful in nature, free from misery, not subject to modification, undecaying, true, knowable by Para (higher) vidya, known as Purusha, without and

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within all and unborn, may be known. It was stated in the second mundaka, that everything known to exist, proceeded from the undecaying Brahman, as sparks from the flaming fire, and that everything is absorbed into Brahman. What are all those things which have emanated from the Brahman? How again, thus existing in divergence, are they absorbed into it (Brahman) alone? What again are the characteristics of that Brahman?

Now, in order to explain the immutable, these questions are raised: ‘Oh Bhagawan, in this man, having head, hand etc., what senses sleep, i.e. cease to perform their functions? What again in this man keep awake, i.e. do perform their functions? Of these, distinguishable as effect and cause, which deity experiences dream? Dream is seeing within the body, as if one were awake, by one who has turned away from the waking consciousness.

The idea is whether that is accomplished by any deity, in the nature of an effect, or by any in the nature of an instrument. And who enjoys the bliss, arising when the activity of the waking and dreaming states cease, that bliss which is calm (free from the stain of contact with the objects of the senses), effortless (undisturbed) and unobstructed? At that time, in whom are all of these, their waking and dreaming activities having ceased, unified?

That is, where do these merge indistinguishably like juice in honey and rivers entering the ocean? It is reasonable that the senses turned away from their activities, like the scythe and other instruments, which have ceased to do their work, should separately rest, each in its own place.

Whence does the supposition then arise, that all the senses of man in sleep become merged in one. The supposition of the questioner is certainly reasonable.

As all the senses together, during waking, act on behalf of some lord and are dependent on him, therefore their coalition in one is reasonable even

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in sleep, because of their dependence and action together. Therefore this question is certainly consistent with the supposition. Here the question, ‘In which are all these unified?’ is asked by the questioner who wishes to know him, in whom all this bundle of effects and causes is absorbed during sleep and pralaya.

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तस्मै स होवाच । यथा गार्ग्य मरीच्योऽर्कस्यास्तं गच्छतः सर्वा एतस्मस्तेजोमण्डल एकीभवन्ति । ताः पुनः पुनरुदयतः प्रचरन्त्येवं ह वै तस्स्वं परे देवे मनस्येकीभवति । तेन तह्येष पुरुषो न शृणोति न पश्यति न जिघ्रति न रसयते न स्पृशते नाभिवदते नादत्ते नानन्दयते न विसृजते नेयायते स्वपितीत्याचक्षते ॥२॥

Tasmai Sa Hovaacha. Yathaa Gaargya Mareechayorkasyaastam Gachchhatah Sarvaa Etasmins Tejomandala Ekeebhavanti. Taah Punah Punarudayatah Pracharantyevaṃ Ha Vai Tatsarvam Pare Deva Manasyeekeebhavati. Tena Tarhyesha Purusho Na Shrinoti, Na Pashyati, Na Jighrati, Na Rasayate, Na Sprishate, Naabhivadate, Naadatte, Naanandayate, Na Visrijate, Neyaayate, Swapiti Iti Aachakshate.

Tasmai- To him (Sauryayani), Sah- he (Sage Pippalada), Uvaacha- said, Gaargyah- Gargya, Yathaa- just as, Astam Gachchhatah- the setting, Arkasyaa- of the Sun, Sarvah- all, Mareechayah- rays, Etasmin- in this, Tejomandale- orb of light (solar orb), Eki- one, united, Bhavanti- become, Taah- those (rays), Punah Punah- again and again, Pracharanti- go out, radiate, Udayatah- the rising, Evan- so, Ha Vai- indeed, Sarvam- all, Tat- that, Eki Bhavati- become one, united (with), Pare- higher, Deve- deity, Manasi- mind, Tena- thus, Tarhi- then, Eshah- this, Purushah- man, being, Na Shrinoti- hears not, Na Pashyati- sees not, Na Jighrati- smells not, Na Rasayate- tastes not, Na Sprishate- feels not, Na Abhivadate- speaks not, Na Aadatte- takes not, Na Aanandayate- enjoys not, Na Visrijate- evacuates not, Na Iyaayate- moves not, Swapiti- (he) sleeps, Iti- thus, Aachakshate- says (the world).

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Translation

To him (Sauryayani of the Gargya clan), he (Sage Pippalada) said: 'Oh Gargya, Just as all rays of the setting sun (seem to) become one in the orb of light (the sun), and those rays again radiate in the rising (of the sun), so (in sleep) indeed all devas become one with the mind, the higher deva. Hence the sleeper does not hear, see, smell, taste, feel, speak, take, enjoy, evacuate or move. And thus they say, "He sleeps."

Commentary

Yoga defines sleep as a vritti. It means a pattern for the activities of consciousness and/or mind. Vritti has to be understood before attempting to understand sleep. Vritta means a circle and vritti means circular. When you throw a pebble into water, it creates ripples which spread outwards in a circular form. In the same manner, consciousness has its own patterns, which support the identity, ambition, action, and the cause and effect. They influence the performance as well as the mental structure of an individual. Every dimension of knowledge, every kind of thought and every field of awareness is a vritti of the mind. Sleep and dream are also considered to be one of the vrittis or conditions of the mind.

Goudapadacharya, a great scholar and grand-guru of Shankaracharya, writes in his commentary of Mandukya Upanishad that- 'The whole world seems to be nothing but one of the forms of mental modifications of a supreme consciousness.'

Just as an actor enacts different roles such as a beggar, king, robber, sadhu, man or woman. In the same way, it is a single entity which is called awareness or consciousness in man, which appears to be manifesting itself diversely while waking, dreaming, sleeping, thinking, liking or disliking. It is one consciousness

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which seems to be playing many different, unrelated roles, and the experience of these various roles are the different vrittis.

Sleep is a vritti characterised by no awareness. Sleep is a condition of the mind which hides or conceals knowledge of the external world. Other Upanishads state that in sleep one does not desire anything, nor is there dream or any other perception. All the vrittis of the mind get concentrated together and the energy process fuses into one. The capacity of perception is introverted; outer objects are not seen nor heard, nor is there any feeling whatsoever.

This mantra confirms the statement of the yoga sutras that in sleep there is no object before the mind. It does not see, hear, touch or feel anything. Every form of knowledge and every content of the mind has become silent.

Paramahansa Satyananda Saraswati has also stated in his authoritative book on the yoga sutras that : "When we have a mental experience of an object, that experience is called a pratyaya, content of mind. We can have a pratyaya with or without the sense coming in contact with an object. We can, for example, see a rose inside our mind either in form of vision, a dream or an ideal. The content of mind in all these states is called pratyaya."

Paramahamsaji further emphasises that, "When the very idea of an object, the very content of the mind is removed through a certain process, the mind becomes supportless. Sleep is a vritti in which the content of mind is absent. In this state thoughts are there but they are not present before the mind, so the mind does not see, touch, think, hear, feel or have any sensory or any mental experience. Psychologically in that state the brain and the mind are disconnected and thoughts are temporarily suppressed. Similarly in

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dhyana we sometimes become unconscious when the activity of the mind stops.

All interaction with the world of objects stops. All experiences are absorbed in the mind. There is no projection or activity of any faculty.

Shankaracharya's commentary

तस्मै स होवाचाचार्यः:- श्रृणु हे गाग्र्य यथवया पृष्टम्। यथा मरीचयो रश्मयोड्कस्य आदित्यस्यास्तमदर्शनं गच्छतः सर्वा अशेषत एतस्मिन्स्तेजोमण्डले तेजोराशिरूप एकीभवन्ति विकानह्न्त्वमविशेषतां गच्छन्ति मरीचयस्तस्यैवार्कस्य ताः पुनः पुनरुदयति उदगच्छतः प्रचरन्ति विकीर्यन्ते। यथायं दृष्टान्तः; एवं हि वैं तत्सवं विप्रयेयिन्द्रियादिजातं परे प्रकृष्टे देवे द्योतनवति मनसि चक्षुरादि देवानां मनस्त्वत्वात्परो देवा मनः तस्मिन्स्वप्नकाले एकीभवति। मण्डले मरीचिवदविशेषतां गच्छति। जिजागरिषोश्च रश्मवन्मण्डलान्मनस एव प्रचरन्ति स्वव्यापाराय प्रतिष्ठन्ते।

To him the preceptor said, ‘Oh Gargya, hear what you asked about. Just as the rays of the setting sun become invisible, all without exception become unified, inseparable, indistinguishable in this luminous orb, in this sun that is like a mass of light. Again, the rays of that very sun, while it is rising, disperse. Similarly, all that, the senses and their objects, become unified in the high deity, in the fully luminous mind.

Since the deities of the eye etc. are dependent on that of the mind, the latter is their high deity. In that mind they become united, lose their distinction, during dream and sleep, like the rays in the solar orb. And when a man is about to wake up, they emanate.

यस्मात्स्वप्नकाले श्रोत्रादीनि शब्दाद्यु पलन्धिकरणानि मनसि एकी-भूतानीव करणव्यापाराद् उपरतानि तेन तस्मात्तहि तस्मिन् स्वापकाल एष देवदत्तादिलक्षण: पुरुषो न शृणोति न पश्यति न जिघ्रति न रसयते न स्पृशते नाभिवदते नादत्ते नानन्दयते न विसृजते नेयायते स्वपिती-त्याचक्षते लौकिका:।।१।।

They function separately during the waking state, but in dreamless sleep they merge into the mind.

Shankaracharya's commentary

To him the preceptor said, ‘Oh Gargya, hear what you asked about. Just as the rays of the setting sun become invisible, all without exception become unified, inseparable, indistinguishable in this luminous orb, in this sun that is like a mass of light. Again, the rays of that very sun, while it is rising, disperse. Similarly, all that, the senses and their objects, become unified in the high deity, in the fully luminous mind.

Since the deities of the eye etc. are dependent on that of the mind, the latter is their high deity. In that mind they become united, lose their distinction, during dream and sleep, like the rays in the solar orb. And when a man is about to wake up, they emanate. They function separately during the waking state, but in dreamless sleep they merge into the mind.

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proceed to their respective functions from the mind itself, just like the rays radiating from the sun.

Since the ears etc., which are the organs of perception of sound etc., desist from their function as organs and thus seem to be unified in the mind, therefore, at that time, during the time of sleep, this person named Devadatta does not hear, does not see, does not smell, does not taste, does not touch, does not converse, does not grasp, does not enjoy, does not eject, does not move. They, the common people, say: ‘He is asleep.’

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प्राणाग्नय एवैतस्मिन्पुरे जाग्रति । गाहं पत्यो ह वा एषोऽपानो व्यानोऽन्वाहार्यपचनो यद्गाहं पत्यात्प्रणीयते प्रणयनादाहवनीय: प्राण: ॥३॥

Praanaagnaya Evaitasmin Pure Jaagrati. Gaarhapatyo Ha Vaa Eshopaano Vyaanah Anvaahaaryapachano Yadgaarhapatyaat Praneeyate Pranayanaad Aahavaneeyah Praanah.

Praanaagnaya Evaitasmin Pure Jaagrati. Gaarhapatyo Ha Vaa Eshopaano Vyaanah Anvaahaaryapachano Yadgaarhapatyaat Praneeyate Pranayanaat Aahavaneeyah Praanah.

Anvay

Elasmin- in this, Pure- city (body), Praanaagnayah- fires of prana, Jaagrati- remain awake, Eshah- this, Apaanah- apana, Ha vaa- verily, Gaarhapatyah- garhapatya fire, Vyaanah- Vyana, Anvaahaaryapachanah- anvaharyapachana fire, Yat- because, Gaarhapatyaat- from the garhapatya fire, Praneeyate- is taken, Aahavaneeyah- the ahavaneeya fire, Praanah- prana, Pranayanaat- that from which it is taken.

Translation

Only the fires of prana remain awake in the city of the body. Apana is indeed Garhapatya fire, Vyana is the Anvaharyapachana fire and Prana is the Ahavaneeya fire because it comes (is taken) from the Garhapatya fire.

Commentary

This mantra states that when the senses are dormant in the state of sleep, the pancha pranas remain active within the body. During the vedic period, for Agnihotra sacrifices, three kinds of fires were used. They are 1) Garhapatya, 2) Anvaharyapachana or Dakshinaagni, and 3) Ahavaneeya. The main fire which used to burn in a household was known as Garhapatya or

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Grihapati. It means ruler of the household. From this main fire, different fires were lit for other rites, rituals and sacrifices. In this mantra, Garbapatya fire is compared to Apana, which controls creation or manifestation. The Apana flows downwards and pervades the reproductive regions. This prana is the main force which governs and creates the world of objects. Other pranas which are responsible for transformation of consciousness and activity in man have been given secondary place for they alter the gross condition of the Self. Creation is a result of the gross nature of Atman or Self. Once this nature is transformed or altered, manifestation of objects as perceived by man ceases to exist.

The second fire is known as Anvaharyapachana fire or Dakshinagni. This fire is lit from Garhapatya. It is used for offering oblations to the Ancestors. According to tradition, this fire was placed on the southern side of the house for performing rites. One school of thought even believes that Vyana emerges from the southern cavity of the heart and therefore it is named Dakshinagni. This term means the Southern fire and Vyana has been compared to this fire. Vyana derives its strength from Apana and moves through the whole body. It preserves and sustains the body during sleep.

The third fire is Ahavaneeya and it is compared to Prana. This fire, lit from Garhapatya is used for offering oblations to gods. Avahan means to invoke. Divine nature is the opposite of gross nature. Prana is the upward moving force transcending gross nature. Through Prana, one invokes divinity. In Tantra, the ritual for invoking divinity in an object is termed as ‘Prana pratishtha’.

This mantra compares sleep state with a yajna, an act of worship, giving of oblation, a rite and ritual. It describes the pranas as fire and fire is the main element of all rites.

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Shankaracharya's commentary

सुप्तवत्सु श्रोत्रादिषु करणेपु एतस्मिन्पुरे नवद्वारे देहे प्राणार्नय: प्राणा एव पंच वायवोऽनय इवाग्नयो जाग्रति । अग्निसामान्यं हि आह- गार्हपत्यो ह वा एपोडपान: । कथमित्याह- यस्माद्गार्हपत्यादनगरिहोत्रकाल इतरोग्निन: आहवनीय: प्रणीयते प्रणयन्तत प्रणीयतेऽस्मादिति प्रणयनो गार्हपत्योऽन: । तथा सुप्तस्यापानवृत्ते: प्रणीयत इव प्राणो मुखनासिकाभ्यां सञ्चरत्यत आहवनीयस्थानीय: प्राण: । व्यानस्तु हृदयाद् दक्षिणसुषिरद्वारेण निर्गमाद् दक्षिणदिक्सम्बन्धादान्वाहार्यपचनो दक्षिणाग्नि: ॥३॥

Shankaracharya's commentary

When the sensory organs, such as the ears and the rest, sleep in this city, in this body of nine apertures, the five winds, prana and the rest, which are comparable to fires, keep awake. This is their similarity with fires. Apana is really (the sacrificial fire called) garhapatya. How that can be so is being stated. At the time of performing the agnihotra sacrifice, another fire called ahavaneeya is obtained from the garhapatya fire, therefore, garhapatya is the source of extraction. Similarly, during sleep, prana is moving through the mouth and nostrils, having been extracted from apana (apana being the downward force which draws the breath in, and prana being the upward force which pushes the breath out). Thus prana is comparable to the ahavaneeya fire. As for vyana, emerging from the southern orifice of the heart, it is (the fire called) dakshinagni or anvaharyapachana, due to its association with the south.

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यदुच्छ्वासनि:श्वासावेतावाहुती समं नयतोलित स समानः । मनो ह वाव यजमानः । इष्टफलमेवोदन: स एनं यजमानमहरहब्रह्म गमयति ॥४॥

Yaduchchhwaasani:shwaasau Etaavaahutee Samam Nayateeti Sa Samaana: . Mano Ha Vaava Yajamaana: . Ishtaphalamevodaana: Sa Enam Yajamaanamaharahbrahma Gamayati ||4||

Yaduchchhwaasani:shwaasau Etaavaahutee Samam Nayateeti Sa Samaana: . Mano Ha Vaava Yajamaana: . Ishtaphalamevodaana: Sa Enam Yajamaanamaharahbrahma Gamayati .

When the Samaana equally leads the exhalation and inhalation, these two oblations, the mind is verily the sacrificer. The desired fruit is the offering; he (the Udana) leads the sacrificer every day to Brahman.

Anvay Yat- as, Uchchhwasani:shwasau- exhalation and inhalation, Etau- these two, Aahutee- oblation, offering, Samam- equally, Nayati- takes. Iti- thus, Sa:- that, Samaana:- samaana, (Hotaa- the hota, priest), Manah- the mind, Ha Vaava- verily, Yajamaana:- sacrificer, Ishta Phalam- the fruit of sacrifice, desired result, Eva- indeed, Sa:- he (the Udana), Enam- this, Yajamaanam- the sacrificer, Aharah- everyday, Brahma- Brahman, Gamayati- takes.

Yat- as, the exhalation and inhalation, Etau- these two, Aahutee- oblation, offering, Samam- equally, Nayati- takes. Iti- thus, Sa:- that, Samaana:- Samaana, (Hotaa- the hota, priest), Manah- the mind, Ha Vaava- verily, Yajamaana:- sacrificer, Ishta Phalam- the fruit of sacrifice, desired result, Eva- indeed, Sa:- he (the Udana), Enam- this, Yajamaanam- the sacrificer, Aharah- everyday, Brahma- Brahman, Gamayati- takes.

Translation Samaana is the priest, Hota. He maintains the equilibrium between inhalation and exhalation : the two oblations. The mind is the sacrificer, and Udana the fruit of the sacrifice. The priest leads the sacrificer everyday to Brahman (in deep sleep).

Samaana is the priest, Hota. He maintains the equilibrium between inhalation and exhalation : the two oblations. The mind is the sacrificer, and Udana the fruit of the sacrifice. The priest leads the sacrificer everyday to Brahman (in deep sleep).

Commentary The above analogy continues in this mantra. The form of prana which enters the body as breath (inhalation and exhalation) is the offering of yajna. The stamina and energy provided to the body and its systems through natural breathing is the effect of Yajna

The above analogy continues in this mantra. The form of prana which enters the body as breath (inhalation and exhalation) is the offering of yajna. The stamina and energy provided to the body and its systems through natural breathing is the effect of Yajna

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Samana, the distributor of this energy for maintenance of the body has been called Hota or the priest. It is said that mind is the sacrificer. Udana is the fruit, result or achievement of the sacrifice. The priest leads the mind towards Brahman every day during deep sleep.

Yoga defines the brahmic state as Turiya, the fourth state of consciousness in which there is total awareness of the inner self combined with the physiological perception. The fourth state of consciousness is the state of Samadhi. In this state, consciousness alone remains in infinity without its limiting adjuncts.

Nidra and Turiya (sleep and brahmic states) contain the absence of consciousness of the external world. The only difference is that in turiya, the notion of 'I' persists to a certain extent, whereas in nidra, there is no notion of 'I'. In turiya, the awareness of separate existences and qualities, such as an individual being, one's own name and form, ceases completely, yet a kind of awareness still persists. This awareness is devoid of all peculiarities belonging to the external world. The awareness that we have in the waking state is exactly like the one in turiya or samadhi. The difference is that in samadhi the objects are absent, but the awareness is there. The experience of this consciousness signifies the attainment of Brahman. The only difference is that the consciousness during deep sleep is vague and impermanent, while that in turiya is distinct, full of light and permanent.

From deep sleep or the unconscious state, the effulgent Udana leads the mind towards the experience of turiya. There the consciousness experiences itself in its unlimited power and glory.

Shankaracharya's commentary

यद्यस्मादुच्छ्वासनिःश्वासौ अग्निहोत्राहुती इव नित्यं द्वित्वसामान्यादेव त्वेतावाहुती v समं साम्येन शरीरस्थितिभावाय नयति यो

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वायुरग्निस्थानीयोऽपि होता चाहुत्योर्नितृप्त्वात् । कोऽसौ स समान: । अतञ्च विदुष: स्वापोज्जनिहोवहवनमेव । तस्मादिदन्नकार्मीतियेवन मन्तव्य इत्यभिप्राय: । सर्वदा सर्वाणि भूतानि विचिन्वन्त्यपि स्वपत इति हि वाजसनेयके ।

The vital force (prana) is like the fire (agni) and is the Hotr priest because it is satisfied by the two oblations (of food and drink). What is that saman (vital force)? And this is the same (saman). And for the wise man, sleep is like the agnihotra sacrifice. Therefore, it is to be considered as the performance of the agnihotra sacrifice. It is said in the Vajasaneyaka that all beings are always engaged in the search (for food), even when they are asleep.

Here the two oblations, consisting of the inhalation and the exhalation, are (comparable to) the two oblations of the agnihotra sacrifice, because of the similarity of being two in number. Since the oblations are two, and since the vital force (called samana) strikes a balance between these two oblations, in order to ensure the maintenance of the body, therefore, the sacrificial priest is here, because of the similarity of carrying the oblations like (the priest), despite the fact that it is called a fire. Which is it? It is samana.

अन्न हि जाग्रत्सु प्राणाग्निषु उपसंहृत्य बाह्यकरणानि विषयांश्च अग्निहोत्रफलमिव स्वर्ग ब्रह्म जिगमिषुमन्नो ह यजमानो जागर्ति यजमानवत्कार्यकरनेपु प्राधान्येन संव्यवहारात्स्वर्गमिव ब्रह्म प्रति प्रस्थितत्वाद्यजमाने मन: कल्प्यते । इष्टफलं यागफलमेवोदनानो वायु: । उदाननिमित्तत्वादिष्टफलप्राप्ते: ।

For, having gathered the external organs and their objects into the fires of prana in the waking state, the sacrificer (yajamana) remains awake, desirous of heaven or Brahman, just as the agnihotra sacrifice yields its fruit. The mind is imagined to be the sacrificer because of its predominance in the performance of actions, just as the sacrificer is intent on reaching heaven or Brahman. The vital force (vayu) is like the udana, which is the fruit of the sacrifice, because the attainment of the desired fruit is due to the udana.

For this reason, the sleep of an illumined man is compared to the performance of an agnihotra sacrifice. The idea implied is that even in sleep the illumined man should not be considered a non-performer of rites, for it is said in the Brihadaranyakopanishad that 'all the component parts of the illumined man always perform sacrifices, even while sleeping'. Such being the case, it is the mind that is the sacrificer, who keeps awake after having poured (as oblation) the external sensory organs and their objects into the wakeful fires of prana, and who is intent on reaching the Brahman, just as one would reach heaven as a result of

कथम् ? स उदानो मनआख्यं यजमानं स्वप्नवृत्तिरूपादपि प्रच्याव्याहरह: सुप्तिकाले स्वर्गमिव ब्रह्माक्षरं गमयति । अतो यागफलस्थानीय उदान: ॥४॥

How? The udana, which is called the mind, makes the sacrificer (yajamana) reach Brahman, which is like heaven, during sleep, even though he is in the state of dream. Therefore, the udana is like the fruit of the sacrifice.

Shankaracharya's commentary

Here the two oblations, consisting of the inhalation and the exhalation, are (comparable to) the two oblations of the agnihotra sacrifice, because of the similarity of being two in number. Since the oblations are two, and since the vital force (called samana) strikes a balance between these two oblations, in order to ensure the maintenance of the body, therefore, the sacrificial priest is here, because of the similarity of carrying the oblations like (the priest), despite the fact that it is called a fire. Which is it? It is samana.

For this reason, the sleep of an illumined man is compared to the performance of an agnihotra sacrifice. The idea implied is that even in sleep the illumined man should not be considered a non-performer of rites, for it is said in the Brihadaranyakopanishad that 'all the component parts of the illumined man always perform sacrifices, even while sleeping'. Such being the case, it is the mind that is the sacrificer, who keeps awake after having poured (as oblation) the external sensory organs and their objects into the wakeful fires of prana, and who is intent on reaching the Brahman, just as one would reach heaven as a result of

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having performed the agnihotra sacrifice.

The result of the sacrifice is the vital force called udana, because the achievement of the result of the sacrifice depends on udana. How? He, udana, everyday leads the sacrificer, called the mind, to Brahman, the immutable, as though to heaven, during the time of sleep, after causing the mind to cease even from the dream activities. Hence udana takes the place of the result of the sacrifice.

(Thus the illumination of the enlightened man is praised by showing that, starting from the time of the cessation from activity of the car etc., until the time that he rises up from sleep, he enjoys the fruit of all sacrifices, and his sleep is not a source of evil, as it is in the case of an unenlightened man. (All this is meant as a praise) for (on the contrary) it cannot be held that in the enlightened man alone the ears etc. sleep, while the fires of the pranas keep awake, or that his mind alone enjoys freedom in the dream and wakeful states and then goes to sleep every day, for the fact of passing through the three states of waking, dream and sleep is similar in all creatures. Hence it is reasonable to say that this is only a eulogy of enlightenment. As for the question, ‘Which is the deity who experiences the dream?’ that is being answered next.)

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अत्रैष देवः स्वप्ने महिमानमनुभवति । यद्दृष्टं दृष्टमनुपश्यति श्रुतं श्रुतमेवार्थमनुशृणोति । देशदिगन्तरैश्च प्रत्यनुभवति दृष्टं चादृष्टं च श्रुतं चाश्रुतं चानुभूतं चाननुभूतं च सच्चासच्च सर्वं पश्यति सर्वः पश्यति ॥१॥

Atraisha Devah Swapne Mahimaanamanubhavati. Yaddrishtam Drishtamanupashyati Shrutam Shrutamevaarthamanushrinoti. Deshadigantaraischa Pratyanubhavati Drishtam Chaadrishtam Cha Shrutam Chaashrutam Chaaanubhootham Chaananubhootham Cha Sacchaasaccha Sarvam Pashyati Sarvah Pashyati.

Atrāiṣa devaḥ svapne mahimānam anubhavati । yaddṛṣṭaṁ dṛṣṭam anupaśyati śrutaṁ śrutam evārthamanuśṛṇoti । deśa-dig-antaraiśca pratyanubhavati dṛṣṭaṁ cādṛṣṭaṁ ca śrutaṁ cāśrutaṁ cānubhūtaṁ cānānubhūtaṁ ca saccāsaccaṁ sarvaṁ paśyati sarvaḥ paśyati ॥१॥

Atraisha Devah Swapne Mahimaanmanubhavati. Yaddrishtam Drishtam Anupashyati Shrutam Shruta-mevaartham Anushrinoti. Deshadigantaraischa Pratyanubhavati Drishtam Chaadrishtam Cha Shrutam Chaashrutam Chaaanubhootham Chaananubhootham Cha Sacchaasaccha Sarvam Pashyati Sarvah Pashyati.

Here, this deity (mind) experiences greatness in dreams. Whatever is seen is seen again, whatever is heard is heard again with its meaning. In different places and directions, whatever is seen and unseen, heard and unheard, experienced and unexperienced, true and untrue, all is seen by all.

Anvay Atra- here, Eshah- this, Devah- deity (referring to mind), Swapne- in dream, Mahimaanman- greatness, Anubhavati- experiences, enjoys, Yat- what, Drishtam Drishtam- whatever seen, Anupashyati- sees again, Shrutam Shrutam Eva- whatever heard, Artham- object, Anushrinoti- hears again, Desha Digantaraih- in different places and quarters, Cha- and, Pratyanubhootham- perceived, Punah Punah- again and again, Pratyanubhavati- is experienced, Drishtam- seen, Cha- and, Adrishtam- unseen, Cha- and, Shrutam-heard, Cha- and, Ashrutam- unheard, Cha- and, Anubhootham- perceived, Cha- and, Ananubhootham- unperceived, Cha- and, Sat- true, real, Cha- and, Asat- untrue, unreal, Cha- and, Sarvam- all, Pashyati- sees, Sarvah- all, Pashyati- sees.

Translation The deity (mind) enjoys greatness in dreams. He sees again what he has seen, hears again what he has heard, enjoys again what he has enjoyed in different countries and quarters of the world.

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and unseen, heard and unheard, experienced and unexperienced, real and unreal, he being all, experiences it.

Commentary

Every aspect of the objective world is recognized in three ways, by name, form and idea. The mind interacts with the environment, life and universe. It recognizes them due to name, form and idea. These three are not only cognized by the awareness during waking state, but also during dream and sleep states. There are many experiences and events of which we are not conscious or remotely aware, for those inputs are constantly being filtered, categorized and filed in the form of memory and samskaras by the four attributes of the Self.

Memory is of two kinds : conscious memory and subconscious memory. Conscious memory involves the recollection of things already experienced, to recall the experiences of the past. Subconscious memory is dream. Here one does not consciously remember, but unconsciously recapitulates. This memory is also of two kinds: one is real and the other imaginary. In dreams, one sometimes has fantastic experiences which are not in any way relevant to actual life. One may thus see oneself cut down under the wheels of a train or even see oneself killing someone. This is a fantasy of the mind and hence it is called imaginary subconscious memory. In the case of real subconscious memory, one dreams of something that actually happened in the past without distortion of facts.

When a samskara which is stored as memory in the subconscious and unconscious fields becomes powerful, it makes an effort to be recognised by the conscious self. That is experienced and also realised in the form of a dream. The dream becomes vivid, real and actual at the time of sleep. Soldiers often dream of war conditions.

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They actually feel fear, anguish, anger etc. That dream affects the body in the form of trembling, sweating, muscle tensing, body jerking etc. Upon waking they discover that the dream which was very actual and vivid during sleep was just an illusion. There is absence of awareness in this type of dream.

There is another form of dream, known as lucid dreaming, which contains awareness. One is aware that he is observing the dream. He can direct the dream process and make it enjoyable. This kind of dream contains the awareness of Drashta or Witnesser. In both kinds of dream, it is the self, which is known here as the mind, which enjoys and suffers, because it is being constantly influenced by the name, form and idea which is implanted and imbedded deep in the subtle mind, where logic does not work. Therefore, it is the mind which is the experiencer, as all is contained within it.

The mantra further states that the mind enjoys greatness in dream state. In the waking state the faculties and nature of the mind are subdued by karmendriyas and jnanendriyas. Whereas during the state of sleep, mind enjoys its single nature untrammelled by the senses. When all the senses lie dormant in sleep, the mind builds up a world of its own out of the impressions received in the wakeful state and this results in dream. All the different component parts of a dream are impressions and memories of actual experiences obtained possibly at different times and ages. They are curiously and fantastically linked during sleep when reason, logic and will are absent. So one sees and experiences situations in dream which one has never seen or heard in the waking state.

It would be proper to say here that consciousness is continuity of the Self. It contains many impressions, samskaras or unconscious memories of events that may have taken place in previous times prior to this life.

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Many times, those memories are also triggered off, resulting in witnessing a dream which may have no connection whatsoever with the memories of this life.

Also, many times, people fantasize about things and conditions they lack or aspire for in life. Those absurd fantasies often take the form of dreams as well, as that seems to be the outlet for release of mental impressions.

Shankaracharya's commentary

अत्नोपतेषु श्रोतादिषु देहरक्षायै जाग्रत्सु प्राणादिवायुषु प्राक्सुप्तिप्रतिपत्तेः एतस्मिन् अंतराल एष देवोऽकररशिमवत् स्वात्मनि संहृतश्रोतादिकरणः स्वप्ने महिमानं विभूर्तिं विषयविषयिलक्षणमनेकात्मभावगमनम् अनुभवति प्रतिपद्यते ।

ननु महिमानुभवने करणं मनोऽनुभवितुस्तत्कथं स्वातन्त्र्येणानुभवति इत्युच्यते स्वतन्त्रो हि क्षेत्रज्ञः । नैष दोषः क्षेत्रज्ञस्य स्वातन्त्र्यस्य मनउपाधिकृतत्वात् हि क्षेत्रज्ञः परमार्थतः स्वतः स्वपिति जागर्ति वा । मनउपाधिकृतमेव तस्य जागरणं स्वप्नश्चेतयुकं वाजसनेयके "स हि स्वप्नो भूत्वा ध्यायतीव लेलायतीव" (बृ. उ. ४/३/७) इत्यादि । तस्मान्मनसो विभूत्यनुभवे स्वातन्त्र्यवचनं न्याय्यमेव ।

मनउपाधिसहितत्वे स्वपनकाले क्षेत्रज्ञस्य स्वयं ज्योतिष्ट्वं बाध्यतेति केचित् तन्न, श्रुत्यर्थपरिज्ञानकृता भ्रान्तिः तेषाम् । यस्यात्स्वयंज्योतिष्टवादिव्यवहारोप्यामोक्षान्तः सर्वोऽविद्याविषय एव मनआद्य उपाधिजनितः । "यत्तु अन्यदिव स्यात्तन्नान्योऽन्यत्पश्येत्" (बृ. उ. ४/३/३१) "मात्रासंसरगस्स्व भवति" "यत्तु अस्य सर्वमात्मैवाभूतत्केन कं पश्येत्" (बृ. उ. २/४/१४) इत्यादिश्रुतिभ्यः । अतो मन्त्रब्रह्मविदामेवाशंका न तु एकात्मविदाम् ।

नन्वेवं सति "अत्नायं पुरुषः स्वयंज्योतिः" (बृ. उ. ४/३/१४) इति विशेषणमनर्थकं भवति ।

अत्नोच्यते; अत्यल्पमिदमुच्यते "य एषोऽन्तर्ह दय आकाशास्तस्मिंश्चेतः" (बृ. उ. २/१/१७) इत्यन्तह दयपरिच्छेदे सुतरां स्वयंज्योतिष्ट्वं बाध्येत ।

सत्यमेवमयं दोषो यदपि स्यात्स्वप्ने केवलतया स्वयंज्योतिष्ट्वेनाधं तावदपनितं भारस्येदित चेत् ।

न; तत्तापि "पुरीतत शेते" (बृ. उ. २/१/१६) इति श्रुतेः पुरीतत्साडीसम्बन्धादापि पुरुषस्य स्वयंज्योतिष्ट्वेनाधंभारापनयाभिप्रायो मृषैव ।

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कथं तर्हि "अत्रायं पुरुषः स्वयंज्योति:" (बृ. उ. ४/३/१४) इति। अन्य शाखातवादनपेक्षा सा श्रुतिरिति चेत्। न; अर्थकतवस्येष्टत्वादेको ह्यात्मा सर्ववेदान्तानामर्थो विज्ञा-पयिषितो बुभुत्सतश्च। तस्मादु क्ता स्वप्न आत्मनः स्वयंज्योतिष्ट्वोप-पत्तिवक्तुम्। श्रुतेर्यर्थतत्त्वप्रकाशकत्वात्। एवं तर्हि श्रुत्यर्थ हित्वा सर्वमभिमानं न त्वभिमानेन वर्ष-शतेनापि श्रुत्यर्थो ज्ञातुं शक्यते सर्वैः पण्डिततमैरपि। यथा— हृदयाकाशे पुरीतति नाडीषु च स्वपतस्तत्संबन्धाभावात्तो विविच्य दर्शयितुं शक्यत इत्यात्मनः स्वयंज्योतिष्ट्वं न बाध्यते। एवं मनस्यविद्याकामकर्म-निमित्तोद्भूतवासनावति कर्मनिमित्ता वासनाविद्यान्यद्रष्टवान्तरमिव पश्यत: सर्वकार्यकरनेष्य: प्रविवक्तस्य द्रष्टुर्वासनाभ्यो दूरयरूपाभ्योऽन्य-त्वेन स्वयं ज्योतिष्ट्वं सुरद्विपतेनापि तार्किकेण न वारयितुं शक्यते। तस्मात् साधुक्तं मनसि प्रलीनेपु करणेषु अप्रलीने च मनसि मनोमय: स्वप्नानुपश्यतीति।

कथं महिमानमनुभवतीत्युच्यते; यन्मित्तं पुत्रादि वा पूर्वं दृष्टं तद्वासनावासितः पुत्रमित्रादिवासनासमुद्भूतं पुत्रं मित्रमिव वाविद्यया पश्यतीत्येवं मन्यते। तथा श्रुतमर्थं तद्वासनयानुशृणोतीव। देशदिगन्तरैरपि दिगन्तरेपु दृष्टं चास्मिंजनमन्यदृष्टं च जन्मान्तरदृष्टमित्यर्थ:; अत्यन्तादृष्टे वासना-नुपपत्ते:; एवं श्रुतं चाश्रुतं चानुभूतं चास्मिज्जन्मनि केवलेन मनसा अननुभूतं च मनसैव जन्मान्तरेऽनुभूतमित्यर्थ:। सच्च परमार्थोद्दकादि, असच्च मरीच्युदकादि। कि बहुनोक्तानुक्तं सर्वं परयति सर्व:-मनोवासनोपाधि: सन्नेव सर्वकरणात्मा मनोदेव: स्वप्नानुपश्यति। ॥५॥

Shankaracharya's commentary In this state of dream, when the senses, such as that of hearing, cease to function, and the vital force, counting from Prana, keeps awake for the maintenance of the body, in this intermediate state (between waking and sleep) before entering into deep sleep, this deity (the mind), that has withdrawn into itself all the organs, such as the ear, like unto the rays of the setting sun, experiences greatness, consisting in assuming diverse forms of subject and object. It may be said that the mind is an instrument of the perceiver in the matter of experiencing greatness.

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Therefore, how is it that the mind experiences independently? It is the atman (conscious of the body) that can be free (in dream).

That is no defect, for that freedom of the atman is a result of its being conditioned by the mind, as the soul by itself does not in reality either dream or wake. That its wakefulness and dream are caused by the limiting adjunct of the mind has been stated in the (following text of the) Brihadaranyakopanishad: 'Being associated with the mind, and being identified with dream, the atman thinks, as it were, and it shakes, as it were.'

Therefore, it is quite logical to speak of the independence of the mind in the matter of experiencing diverse manifestations. Some assert that if the soul is conditioned by the mind in dream, its self-luminosity will remain unestablished. But that is not so. That is a false notion of theirs, caused by non-comprehension of the gist of the Upanishads, in as much as all such talk about the Self, starting with (the texts dealing with) self-luminosity and ending with emancipation, is within the range of ignorance. It is caused by such conditioning factors as the mind.

This conclusion is arrived at according to such vedic texts as, 'When there is something else, then one can see something…', 'For him there is no contact with sense objects', 'But when to the knower of Brahman everything has become the Self, then what should one see and through what?' Accordingly, this doubt arises only in those persons who have imperfect knowledge of Brahman, but not in those who have realized the non-dual Self.

If such be the explanation, the specific statement, 'In this state (i.e. dream) he becomes self-effulgent', becomes meaningless.

The answer to this is then given. This objection falls far short of the mark, since the self-effulgence

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As the Self, sleeping in the space within the heart and in the nerves, spreading from the heart to the pericardium, can be shown to be distinct from them, because it has no (natural) association with them, and thus the Self's self-effulgence does not become negated. Similarly, although the mind persists (in dream) together with the impressions activated by ignorance, desire, and past actions, yet the most arrogant sophist cannot deny then the self-effulgence of the Self which, while remaining totally dissociated from the entire group of causes and effects, witnesses through ignorance the mental impressions created by past actions like something different from itself. For the witnessing Self then remains totally distinct from the impressions that form the objects visualized (by it). Therefore, it has been said that when the senses merge into the mind which, however, remains unabsorbed, the Self, as identified with the mind, sees dreams.

How the mind experiences its diverse manifestations is being said. Being under the influence of the impressions of any object, be it a friend or a son etc., which was seen earlier, it sees, it thinks through ignorance that it sees the visions resembling the son or the friend, called up by those impressions of the son, friend, etc. So also, whatever was heard, it seems to hear thereafter under the influence of its impressions. Similarly, whatever was perceived as belonging to the different places and quarters, it experiences, appears to experience, through ignorance time and again. So also, whatever was seen in this birth and was not seen, that is to say, seen in another birth, for no impression can be left by what is absolutely unseen. Similarly, with regard to whatever was heard and not heard, what was perceived in this life through the mind alone, and whatever was not perceived, that is to say, was perceived by the mind itself in another birth,

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and what is true, for instance, the real water, and what is false, the water in a mirage. To be brief, it sees all, enumerated or not, by becoming all, by becoming conditioned by all the mental impressions. Thus the deity called mind sees dreams in its unification with all the senses.

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स यदा तेजसाभिभूतो भवत्यत्रैष देवः स्वप्नान्पश्यत्यथ तदेतस्मिञ्छरीर एतत्सुखं भवति ॥६॥

Sa Yadaa Tejasaabhibhootho Bhavati Atraisha Devah Swapnaan Pashyatyatha Tadaitasminshareera Etatsukham Bhavati.

Sah- he (the mind), Yadaa- when, Tejasa- with the power, light, Abhibhootah- overpowered, Bhavati- becomes, Atra- here (in this state), Eshah- this, Devah- deity, Na Pashyati- does not see, Swapnaan- the dreams, Tadaa- then, Etasmin- in this, Shareere- body, Etat- this, Sukham- pleasure, joy, bliss, Bhavati- becomes (is enjoyed).

स यथा सोम्य वयांसि वासोवृक्षं सम्प्रतिष्ठन्ते एवं ह वै तत्सर्वं पर आत्मनि सम्प्रतिष्ठते ॥७॥

Sa Yathaa Somya Vayaansi Vaaso Vriksham Sampratishthante Evam Ha Vai Tatsarvam Para Aatmani Sampratishthate.

Sah- that, Yathaa- as, Somya- loved one, Vayansi- the birds, Vaaso-Vriksham- roosting tree, sheltering

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tree, Sampratishthante- fly to, towards; Evam- so, Ha Vai- indeed, Tat- that, Sarvam- all (refers to senses), Sampratishthate- go, are established, Pare- in the higher, Aatmani- in Atman.

O loved one, as birds fly towards their shelter in trees, so also all (the senses) proceed (go) toward and are established in the higher self (the Atman).

Mind is distinct from the Self or Atman. It is an attribute, instrument or extension of the Self. The Self is unconditioned while the mind is conditioned. Even when the mind is not influenced by the senses and the world of objects, it is restricted by its identity and creates a world of its own. When the conditioned mind merges with the unconditioned Self, then in that state it enjoys its single, undissipated nature. The single nature of the mind in deep, dreamless sleep symbolises the state where all vrittis have come together and the energy process is fused into one. One does not desire anything, nor is there dream or any other perception. Every form of knowledge and expression of mind has become silent. In this state, a new kind of awareness dawns, which has been described as the drashta or the seer awareness. This awareness is devoid of all peculiarities, such as name, form and idea, belonging to the external, manifest world. The objects are absent but the awareness is there. Thus all the action of the vrittis is stopped or blocked. When mental awareness becomes free from the physical manifest sphere, the boundary line of the sensory world or maya, then pure, one-pointed, mental awareness dawns. Bliss is experienced when the consciousness goes deeper and deeper to finer states and

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transcends all spheres of object, motion, thought and instinct.

Shankaracharya's commentary

स यदा मनोरपो देवा यस्मिन्काले सौरेण पित्ताख्येन तेजसा नाडीशयनैः सर्वतोऽभिभतो भवति तिरस्कृतवासनाद्वारो भवति तदा सुह करणैः मनसो रुमयो हृदयपसंहता भवन्ति। यदा मनो दार्वग्निवदविशेष विज्ञानरूपेण कृत्स्नं शरीरं व्याप्यावतिष्ठते तदा सुपुप्तो भवति। अवैतस्मिन्काल एष मनाख्यो देवः स्वप्नान्तः परयति दर्शद्वारस्य निरुद्धत्वात तेजसा। अथ तदैतस्मिंशरीर एतत्सुखं भवति यद्विज्ञानं निराबाधमविशेषेण शरीरव्यापकं प्रसन्नं भवतीत्यर्थः ॥६॥

Shankaracharya's commentary

When, by the solar light called bile that is lodged in the nerves, the deity called mind becomes completely overwhelmed, and when the doors for its tendencies (impressions of past actions that can produce dream) are closed down, then the rays of the mind, together with the senses, get collected in the heart. The mind is in sleep when, like fire in wood, it exists in the body, pervading it as a whole, in the form of general (as opposed to particularised) consciousness.

At this time, this deity (the luminous one) called the mind does not see dreams, the doors of vision having been closed by light. Then, at that time, in the body occurs this happiness that is of the nature of unobstructed consciousness. That is to say, the bliss then pervades the whole body in a general way and it remains undisturbed.

At this time, the body and senses that depend on ignorance, desire and the result of past actions, become inactive. When these become quiet, the nature of the

स दृष्टान्तो यथा येन प्रकारेण सोमस्य प्रियदर्शन वयांसि पक्षिणो वासार्थं वृक्षं वासोवृक्षं प्रति संप्रतिष्ठन्ते गच्छन्ति। एवं यथा दृष्टान्तो ह वै तद्रक्ष्यमाणं सर्वं पर आत्मन्यक्क्षरे संप्रतिष्ठते ॥७॥

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Self, that appears distorted owing to the presence of limiting adjuncts, becomes non-dual, auspicious and calm. In order to indicate this state through a process of (successively) merging into it the subtle forms of earth etc., that are the creations of ignorance, the text cites an illustration : (4:6)

That illustration is this: As, oh good looking one, birds proceed towards the tree that provides lodging, just so, as it is in the illustration, everything that will be enumerated proceeds towards the supreme Self, towards the immutable. (4:7)

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पृथिवी च पृथिवीमात्रा चापश्चापोमात्रा च तेजश्च तेजोमात्रा च वायुश्च वायुमात्रा चाकाशश्चाकाशमात्रा च चक्षुश्च दृष्टव्यं च श्रोत्रं च श्रोत्रव्यं च घ्राणं च घ्रातव्यं च रसश्च रसयितव्यं च त्वक्च स्पर्शयितव्यं च वाक्च वक्तव्यं च हस्तौ चादातव्यं चोपस्थश्चानन्दयितव्यं च पायुश्च विसर्जयितव्यं च पादौ च गन्तव्यं च मनश्च मन्तव्यं च बुद्धिश्च बोद्धव्यं चाहङ्कारश्चाहङ्कर्तव्यं च चित्तं च चेतयितव्यं च तेजश्च विद्योतयितव्यं च प्राणश्च विधारयितव्यं च ॥

Prithivee Cha Prithiveemaatraa Chaapashchaapomaatraa Cha Tejashcha Tejomaatraa Cha Vaayushcha Vaayumaatraa Chaakaashashchaakaashamaatraa Cha Chakshushcha Drashtavyam Cha Shrotram Cha Shrotavyam Cha Ghraanam Cha Ghraatavyam Cha Rasashcha Rasayitavyam Cha Tvakcha Sparshayitavyam Cha Vaakcha Vaktavyam Cha Hastau Chaadaatavyam Chopasthashcha Aanandayitavyam Cha Paayushcha Visarjayitavyam Cha Paadau Cha Gantavyam Cha Manashcha Mantavyam Cha Buddhishcha Boddhavyam Chaahankaarashchaahankartavyam Cha Chittam Cha Chetayitavyam Cha Tejashcha Vidyotayitavyam Cha Praanashcha Vidhaarayitavyam Cha.

Anvay

Prithivee Cha- earth and (its), Prithiveemaatraa-essential elements, Cha- and, Aapah Cha- water and (its), Aapomaatraa Cha- essential elements and, Tejah Cha- light and (its), Tejomaatraa Cha- essential elements and, Vaayuh Cha- air and (its), Vaayumaatraa Cha- essential elements and, Aakaashah Cha- space and (its), Aakaashamaatraa Cha- essential elements and, Chakshuh Cha- the eyes and, Drashtavyam Cha- the object of sight and, Shrotram Cha- the ears and, Shrotavyam Cha- the object of hearing and, Ghraanam Cha- the smell and, Ghraatavyam Cha- the object

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Prithvi Cha- the earth and, Prithivyam Cha- its essential elements, Apah Cha- water and its essential elements, Tejah Cha- fire and its essential elements, Vayuh Cha- air and its essential elements, Aakaashah Cha- space and its essential elements, Chakshuh Cha- the eye and, Drashtavyam Cha- what it perceives and, Shrotraam Cha- the ear and, Shrotavyam Cha- what it hears and, Ghranah Cha- the nose and, Graghayitavyam Cha- the object of smell and, Rasah Cha- the taste and, Rasayitavyam Cha- the object of taste and, Twak Cha- the touch and, Sparshayitavyam Cha- the object of touch and, Vaak Cha- the speech and, Vaktavyam Cha- the object of speech and, Hastau Cha- the hands and, Adaatatavyam Cha- what is grasped and, Upasthah Cha- the object of generation (passion) and, Aanandayitavyam Cha- its enjoyment and, Paayuh Cha- the organs of excretion and, Visarjayitavyam Cha- its waste and, Padaau Cha- the feet and, Gantavyam Cha- what is walked upon and, Manaah Cha- the mind and, Mantavyam Cha- what is thought and, BuddhiH Cha- intellect and, Boddhavyam Cha- what is known and, Ahamkaarah Cha- the ego and, Ahamkartavyam Cha- the object of egoism and, Chittam Cha- the chitta and, Chetayitavyam Cha- what it is conscious of and, Tejah Cha- the light and, Vidyotayitavyam Cha- what it illumines and, Praanah Cha- the praana and, Vidhaarayitavyam Cha- its supporters and (Ete- these, Sarve- all, Aatmani- in Atman, Sampartishthante- rest).

Earth and its essential elements, water and its essential elements, fire and its essential elements, air and its essential elements, space and its essential elements, the eye and what it perceives, the ear and what it hears, the nose and what it smells, the tongue and what it tastes, the skin and what it feels, passion and its enjoyment, the organs of excretion and their waste, the speech and what is said, the hands and what is grasped, the feet and what is walked upon, the mind and its thoughts, the intellect and what is known, the ego and what it appropriates, the chitta and what it is conscious of, the light and what it illumines, the praana and its supporters, all are absorbed in the supreme self in deep sleep. (They, their activities and qualities merge in the unmanifest self.)

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Commentary

With the dawn of transcendental awareness of the Self, all the gross and the subtle elements along with their respective sense perceptions, including 'I', the ego awareness, rest unmanifested in the Self.

The mantra has described this sentiment poetically. Earth, water, fire, air and space along with their subtle, elemental compositions, tanmatras and all the objects of the tanmatras, karmendriyas and jnanendriyas are absorbed in the supreme Self.

The tanmatras or the sense perceptions, karmendriyas and jnanendriyas associated with the elements are :

Earth - smell - nose - anus

Water - taste - tongue - reproductive organs

Fire - sight - eyes - feet

Air - touch - skin - hands

Space - hearing - ears - vocal cords

These, along with all the objects of tanmatras; mind, intellect, chitta, and ego along with all the attributes of thought, rational power, observation power, and self-identity merge in the Self. Tejah or awareness along with all the experiences and objects illumined by awareness are also absorbed in the Self. All manifestations of Maha Prana revert back to the Self

Shankaracharya's commentary

पृथिवी च स्थूला पंचगुणा तत्कारणा च पृथिवीमता च गन्धतन्मात्रा, तथापश्चापोमात्रा च, तेजश्च तेजोमात्रा च, वायुश्च वायुमात्रा च, आकाशश्चाकाशामात्रा च, स्थूलानि च सूक्ष्माणि च भूतानोत्यर्थः; तथा चक्षुरचेन्द्रियं रूपं च द्रष्टव्यं च, श्रोतं च श्रोतव्यं च, घ्राणं च घ्रातव्यं च, रसश्च रसयितव्यं च, त्वक्च स्पर्शोयितव्यं च, वाक्च वक्तव्यं च, हस्तौ चादातव्यं च, उपस्थश्चानन्दयितव्यं च, पायुश्च विसर्जयितव्यं च, पादौ च गन्तव्यं च, बुद्धीन्द्रियाणि कर्मेन्द्रियाणि तथा चोकतानि, मनश्च पूर्वोक्तम्, मन्तव्यं च तद्विषयः; बुद्धिश्च निश्चयात्मिका, बोद्धव्यं च तद्विषयः;

Earth, both gross and subtle, along with its cause, and the subtle element of smell; water, both gross and subtle; fire, both gross and subtle; air, both gross and subtle; ether, both gross and subtle; all the gross and subtle elements; the eye, the sense of sight, and the objects of sight; the ear, the sense of hearing, and the objects of hearing; the nose, the sense of smell, and the objects of smell; the tongue, the sense of taste, and the objects of taste; the skin, the sense of touch, and the objects of touch; speech, the faculty of speaking, and the objects of speech; the hands, the faculty of grasping, and the objects of grasping; the reproductive organ, the faculty of enjoyment, and the objects of enjoyment; the excretory organ, the faculty of excretion, and the objects of excretion; the feet, the faculty of locomotion, and the objects of locomotion; the organs of knowledge and the organs of action, as described; the mind, the faculty of thinking, and its objects; the intellect, the faculty of determination, and its objects;

पृथिवी च स्थूला पंचगुणा तत्कारणा च पृथिवीमता च गन्धतन्मात्रा, तथापश्चापोमात्रा च, तेजश्च तेजोमात्रा च, वायुश्च वायुमात्रा च, आकाशश्चाकाशामात्रा च, स्थूलानि च सूक्ष्माणि च भूतानोत्यर्थः; तथा चक्षुरचेन्द्रियं रूपं च द्रष्टव्यं च, श्रोतं च श्रोतव्यं च, घ्राणं च घ्रातव्यं च, रसश्च रसयितव्यं च, त्वक्च स्पर्शोयितव्यं च, वाक्च वक्तव्यं च, हस्तौ चादातव्यं च, उपस्थश्चानन्दयितव्यं च, पायुश्च विसर्जयितव्यं च, पादौ च गन्तव्यं च, बुद्धीन्द्रियाणि कर्मेन्द्रियाणि तथा चोकतानि, मनश्च पूर्वोक्तम्, मन्तव्यं च तद्विषयः; बुद्धिश्च निश्चयात्मिका, बोद्धव्यं च तद्विषयः;

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अहंकारश्चाभिमानलक्षणमन्तः करणमहंकर्तव्यं च तद्द्रिष्यः; चित्तं च चेतनावदन्तःकरणम्, चेतयितव्यं च तद्द्रिष्यः; तैजश्च त्वगिन्द्रियत्वगतिरेकेण प्रकाशविशिष्टा या त्वक्तया निर्भास्यो विषयो विद्योतयितव्यम्, प्राणश्च सूत्रं यदाचक्षते तेन विधारयितव्यं संग्रहणीयं सर्वं हि कार्य-करणजातं पारार्थ्येन संहृतं नामरूपात्मकमेतावदेव ॥१६॥

Shankaracharya's commentary What are all those things? The gross earth possessed of the five attributes and its cause, the rudiment of earth, the fine form of smell. Similarly, water and the rudiment of water, fire and the rudiment of fire, air and the rudiment of air, space, that is to say, all the gross and subtle elements. So also, the eye and the object of sight, the ear and the object of hearing, the nose and the object of smell, the tongue and the object of taste, the organ of skin and the object of touch, the speech and the content of speech, the two hands and the objects to be grasped, the sexual organ and what is enjoyed, the organ of excretion and what is excreted, the two feet and the place walked upon. Thus, the organs of knowledge and the organs of action have been enumerated. Next is the mind that has already been mentioned and the object of the mind (what is thought of); buddhi, the intellect, the faculty of ascertaining, and the object to be ascertained; ahamkara, the internal organ characterised by egoism, and the object of egoism; chittam, the internal organ possessed of consciousness, and the object to be conscious of. Tejas is the skin, which is distinct from the organ of touch and is possessed of lustre, and vidyotayitavyam is the object revealed by it. Prana is what is called Sutra (Hiranyagarbha, who strings everything together), and vidhaarayitavyam is all that is held, strung together by him. The entire range of body and senses, combin-

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ing for the sake of some one else and consisting of name and form, extends thus far only.

(Next in order is that reality of the Self that has entered here (in the body) as the enjoyer and the agent of action, like a reflection of the sun in water.)

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एष हि द्रष्टा स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता विज्ञानात्मा पुरुष: स परेऽक्षर आत्मनि संप्रतिष्ठते ॥९॥

Esha Hi Drashtaa Sprashtaa Shrotaa Ghraataa Rasayitaa Mantaa Boddhaa Kartaa Vijnaanaatma Purushah Sa Parekshara Aatmani Sampratishthate.

He is indeed the seer, the feeler, the listener, the smeller, the taster, the thinker, the knower, the doer, the consciousness, the immortal, the Purusha. He is established in the supreme, immutable Self.

Anvay

Eshak– He (is), Hi– verily, Drashtaa– the seer, Sprashtaa– the feeler, Shrotaa–the listener, Ghraataa– the smeller, Rasayitaa– the taster, Mantaa– the thinker, Boddhaa– the knower, Kartaa– the doer, Vijnaanaatma–the consciousness, Purushah– the being, Purusha, Sa–he, Pare– higher, supreme, Akshare– immutable, imperishable, immortal, Aatmani– in the Atman, Sampratishthate–is established.

Translation

He is indeed the seer, the feeler, the listener, the smeller, the taster, the thinker, the knower, the doer, the consciousness, the immortal, the Purusha. He is established in the supreme, immutable Self.

Commentary

This mantra eulogizes the Self as the Purusha, as being the experiencer and the experience. After the cessation of all experiences and cognition of the world of senses and objects, Purusha becomes one with the supreme, immutable Self.

Purusha in this context is not the Supreme Self, rather it is the individual Self, the experiencer. The word Purusha is formed of the two words: puri, which means town; and sha, which means sleep. Symbolically, the physical body is viewed as a town having

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nine gates. They are the two eyes, two ears, two nostrils, one mouth, one urinary and one excretory organ. The mental body is viewed as a town having four gates, the four doors of perception: conscious, sub-conscious, unconscious and superconscious. There is a third body, the pranic body, as evident from the previous mantras about pranas having a distinct identity from those of the sensory and the mental perceptions. Purusha is the consciousness which is inherent in these bodies.

Yoga states that Purusha is the awareness which is devoid of all contents of mind. It is a manifestation of consciousness which is free from the influence of the five vrittis. It is also free from all entanglement with the world of objects. Usually the consciousness functions through the senses, mind and buddhi. In meditation it functions at a deeper level, but there is a content of mind in that state, the ‘I’ identity. Ultimately, beyond meditation, the feeling of ‘I’ also vanishes. What remains is the consciousness named Purusha.

It is this Purusha or the individual Self beyond self identity who witnesses the experiences of objects and senses. This Purusha is the knowledgeable, the actor and the conscious Self.

Shankaracharya's commentary

एष हि दृष्टा स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता विज्ञानात्मा विज्ञानं विजानात इति करणभूतं बुद्धं यादौदं तु विजानात इति विज्ञानं कर्तृ कारकरूपं तदात्मा तत्त्वभावो विज्ञातृस्वभाव इत्यर्थः । पुरुषः कार्यकरणसंघातोक्तोषाधिपूर्णान्तवात्पुरुषः । स च जलसूर्यंकादिप्रतिबिम्बस्य सूर्यादिप्रवेशवज्जगदाधारशेषे परेऽक्षर आत्मनि संप्रतिष्ठते ॥५॥

Shankaracharya's commentary

And this one is the seer, toucher, hearer, smeller, taster, thinker, ascertainer, doer. The word vijnana,

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when derived in the (instrumental) sense of 'that by which anything is known', means such instruments as the intellect, but the word here is derived in the nominative sense of 'that which knows'. Thus, vijñanatma means the reality that has that nature or that is a knower by nature. He is Purusha because he fills up, in its entirety, the aggregate of the body and senses that has been spoken of as a limiting adjunct. And as the reflection of the sun in water enters into the sun (when the water is removed), so this Self gets wholly established in the supreme, immutable Self, that persists as the last resort of the universe.

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परमेवाक्षरं प्रतिपद्याते स यो ह वै तदच्छायमशरीरमलोहितं शुद्धमक्षरं वेदयते यस्तु सोम्य । स सर्वज्ञः सर्वो भवति । तदेष श्लोकः ॥१९॥

Paramevaaksharam Pratipadyate Sa Yo Ha Vai Tadachchhaayamashareeramalohitam Shubhramaksharam Vedayate Yastu Somya. Sa Sarvajnah Sarvo Bhavati. Tadesha Shlokah.

Anvay

Param- the supreme, Eva- indeed, Aksharam- the indestructible, Pratipadyate- attains, Sah- he, Yah- who, Ha Vai- definitely, Tat- that, Achchhaayamt- without shadow, Ashareeram- without body, Alohitam- without color, Shubhram- pure, Aksharam- indestructible, Vedayate- knows, knower, Yah Tu- and who again, Somya- loved one, Sah- he, Sarvajnah- omniscient, Sarvah- all, Bhavati- is, Tat- that, Eshah- this, Slokah- verse.

Translation

He who realises the Everlasting One who is without shadow, without body, without color, pure and immortal, definitely attains the Supreme Self, Oh beloved, and becomes omniscient and omnipotent.

Commentary

One who realises that the ultimate brahmic experience is to establish oneself in pure consciousness, becomes all knowing (omniscient) and all powerful (omnipotent).Thatrealization transforms the gross consciousness and provides an identity which is unaffected and unshrouded by ignorance (here termed as being shadowless). It is devoid of all attributes or gunas (here termed as being colorless).

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This awareness of Purusha liberates the individual from the three gunas or colors. They are termed as tamoguna, rajoguna and sattoguna. Tamoguna induces procrastination, laziness and dullness. Rajoguna is responsible for greed, anger and tension. Sattoguna signifies knowledge, peace and light.

One who is free from avidya (ignorance), free from the attributes of name, form and idea, realizes the nature of the Self. This experience is the dawn of vidya (knowledge) in man.

Shankaracharya's commentary

परमेवाक्षरं वक्ष्यमाणविशेषणं प्रतिपद्यते इत्येतदुच्यते । स यो ह व तत्सर्वैषणाविनिर्मुक्तोऽध्यात्मयै तमोरजितम्, अशरीरं नामरूपसर्वोपाधिशरीरवर्जितम्, अलोहितं लोहितादिसर्वगुणवर्जितम्, यत् एवमतः शुद्धं शुद्धम्, सर्वविशेषणरहितत्वादक्षरम्, सत्यं पुरुषाख्यम्, अप्राणम् अमनोगोचरम्, शिवं शान्तं सबाह्याभ्यन्तरजं वेदयते विजानाति यस्तु सर्वत्यागी सोम्य स सर्वज्ञो न तेनाविदितं किंचित् सम्भवति । पूर्वमविद्यया सर्वज्ञ आसोत्पूर्णाविद्यायाविद्यापनये सर्वो भवति तदा । तत्तस्मिन्नर्थ एष श्लोको मन्त्रो भवति उक्तार्थसंग्राहक: ॥१०॥

Shankaracharya's commentary

It is being stated that he attains the supreme, immutable itself, that is going to be described. He (attains the immutable) who perchance, having become free from all desires, realizes that which is free from shadow, free from ignorance, bodiless, devoid of redness, free from all qualities starting from redness. Since this is so, therefore it is pure, being free from all attributes. It is the immutable, the true, called Purusha which is without Prana, is not conceivable by the mind, and is auspicious, calm, co-existing with all that is within and without, and is birthless. When ignorance is removed by knowledge he, the renouncer, becomes omnisicent; nothing can remain unknown to him. He becomes all.

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विज्ञानात्मा सह देवेश्च सर्वैः प्राणाः भूतानि सम्प्रतिष्ठन्ति यत्र ।

Vijnaanaatmaa Saha Devaishcha Sarvaiḥ Praanaa Bhootaani Sampreatishṭhanti Yatra.

तदक्षरं वेदयते यस्तु सोऽस्य स सर्वज्ञः सर्वमेवाविवेशेति ।।११।।

Tadaksharaṃ Vedayate Yastu Somya Sa Sarvajñaḥ Sarvamevaavivesheti. ||11||

Vijnaanaatmaa Saha Devaishcha Sarvaiḥ Praanaa Bhootaani Sampreatishṭhanti Yatra.

Tadaksharaṃ Vedayate Yastu Somya Sa Sarvajñaḥ Sarvamevaavivesheti.

Anvay

Vijnaanaatmaa- consciousness, Saha- with, Devaih- deities (senses), Cha- and, Sarvaiḥ- all, Praanaah- prana, Bhootaani- the elements, Sampreatishṭhanti- rest, Yatra- here, Tat- that, Aksharam- the imperishable, Vedayate- knows, Yah- who, Tu- again, Somya- loved one, Sah- he, Sarvajñaḥ- omniscient, Sarvam- all, Eva- indeed, Avivesha- enters, Iti- thus.

Translation

He who realises the immortal Self in which the individual soul with all its deities, faculties and elements becomes merged, surely becomes omniscient and enters into all.

Commentary

Higher awareness is experienced when one is able to withdraw from physical, pranic, mental and intellectual awareness. This is achieved when consciousness has gone deep into Anandamaya kosha (the bliss body) where there is no trace of gross or subtle awareness. Yoga describes five spheres of consciousness. They are Annamaya kosha (the body of matter), Pranamaya

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kosha (the body of energy), Manomaya kosha (the body of mental faculties), Vijñānamaya kosha (the body of intelligence) and Ānandamaya kosha (the body of bliss). The Ānandamaya kosha is the finest sphere of consciousness, which is nothing but bliss. There is no physical content. Beyond these five spheres there is ultimate awareness known as Brahman. Brahman is not a sphere of experience and achievement, but Pure Consciousness. The person who merges his individual Self along with its modifications and attributes with the Supreme Self, becomes all pervading, omnipresent.

Shankaracharya's commentary

विज्ञानात्मा सह देवैश्चाग्न्यादिभिः प्राणैश्चक्षुरादयो भूतानि पृथिव्यादीनि संप्रतिष्ठन्ति प्रविशन्ति यत्तस्मिन्नक्षरे तदक्षरं वैदयते यस्तु सोऽम्यप्रियदर्शनः स सर्वज्ञः सर्वमेव आविवेशाविशात्यर्थः ॥११॥

Oh amiable one, he who knows that immutable Self into which merges the entity that is by nature a knower, and the organs, such as the eye, and the elements such as the earth, together with the deities, such as fire etc., that omniscient one enters into all.

Shankaracharya's commentary

Oh amiable one, he who knows that immutable Self into which merges the entity that is by nature a knower, and the organs, such as the eye, and the elements such as the earth, together with the deities, such as fire etc., that omniscient one enters into all.

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FIFTH CHAPTER

Fifth Chapter

PRASHNOPANISHAD

Prashnopanishad

(YOGA SIDDHANTA BHASHYA)

Yoga Siddhanta Bhashya

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अथ हैनं शैब्यः सत्यकाामः पप्रच्छ । स यो ह वै तद्भगवन्‍मनुष्येषु प्रायणान्तमोङ्कारमभिध्यायीत । कतमं वाव स तेन लोकं जयतीति ॥१॥

Atha Hainam Shaibyah Satyakaamah Paprachchha. Sa Yo Ha Vai Tadbhagawan Manushyeshu Praayanaantamoṃkaaramadhyayaayeta. Katamam Vaava Sa Tena Lokam Jayateeti.

Anvay

Atha- then, Satyakaamah- Satyakama, Shaibyah- the son of Sibi, Paprachchha- asked, inquired, Ha Enam- to him (Sage Pippalada), Bhagawan- Oh Illustrious One, Manushyeshu- among men, in men, Sah- he, Yah- who, Tat- that, Abhidhyaayeeta- would meditate (properly), Omkaaram- (on) the Aum, Praayanaantam- throughout (this life), until death, Sah- he, Tena- by that, Katamam- which, Lokam- world, dimension, Vaava- without doubt, indeed, Jayateeti- goes, attains.

Translation

Then Satyakama, the son of Sibi, asked him (Sage Pippalada) : ‘Oh Illustrious One, he who among men meditates on Aum throughout (his life) until death, by that (practice) which world (does) he attain?’

Commentary

This question by Satyakama, the son of Sibi is directed to the sadhana of Aum. What result is achieved by a person who meditates on Aum? Three questions have been indirectly asked in this mantra. The first question relates to the process of meditation, the second to the sadhana of Aum, and the third to the result or benefit attained by such sadhana.

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What is meditation? The popular belief is that one closes the eyes and concentrates or focuses the mind on one point, idea or object, that could either be a symbol, an idea of a divine quality, image of a deity or guru. Yoga does not accept this as meditation, but as dharana. The Yoga Sutras define the above condition as desha bandha chittasya dharana. It means that concentration is binding the mind to one place. Dharana means confining the mind to one point, one object or one area. When the mind is focused on a point, perception becomes intense. When one closes the eyes and tries to concentrate, the object of concentration, which may be an idea, a thought, an image or a word, appears in the consciousness. 'The mind does not leave that point of concentration and awareness, but at times, there is a break or disturbance in this concentration, and that is known as vikshepa. This vikshepa is natural because the awareness is untrained. Therefore it can be said that in the state of dharana there are intermittent breaks in the concentration of awareness, thereby resulting in an interruption in the flow of consciousness. When the flow of consciousness becomes continuous and there is no break or interruption due to any other experience or thought, then dharana transforms itself into dhyana. Yoga sutras have defined dhyana as tatra pratyaya ekatnata dyanam. This means that an uninterrupted stream of the content of consciousness is dhyana (meditation). The scriptures have stated that this state of intense and unbroken concentration can only be achieved by a sadhak who is dedicated to this quest. For him, mastery of yamas and niyamas are essential in order to obtain this transcendental consciousness. The next question is concerned with the mantra Aum. This mantra has been acknowledged as the universal mantra symbolizing the knowledge of the

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highest and transcendental nature. Mantra is defined as mananat trayate iti mantrah or the force which liberates the mind from ignorance and bondage. Science has validated that the repetition of Aum creates definite changes in the pattern of the brain waves which dominate the expressions, the awareness and creativity of man's personality. Aum chanting leads the practitioner into a more receptive, relaxed, alert, one-pointed, creative and integrated state of mind. The awareness and process utilized in this sadhana and the benefits derived from this practice have been described in the following verses.

Shankaracharya's commentary

अथ हैनं शैब्यः सत्यकामः पप्रच्छ; अथेदानीं परापरब्रह्मप्राप्तिसाधनत्वेनोंकारस्योपासनविधित्सया स प्रश्न आरभ्यते- स यः कश्चिद्ध वै भगवान् मनुष्येषु मनुष्याणां मध्ये तद् अद्भुतमिव प्रायणान्तं मरणान्तम्, यावज्जीवमिलयेतत्, ओंकारमभिध्यायीताभिमुख्येन चिन्तयेत्, बाह्यविषयेभ्य उपसंहुर्तकणः समाहितचित्तो भक्त्यावेशितब्रह्मभाव ओकारे, आत्मप्रत्ययसन्तानाविच्छेदो भिन्नजातीयप्रत्ययान्तराखिलकृतो निर्वातिस्थदीपप्रकाशामोदेभिध्यानशब्दार्थः । सत्यब्रह्मचार्यीर्हिसापरिग्रहत्यागसंन्यासशौचसन्तोषामायावित्त्वाद्यनेकयमनीयानुगृहीतः स एवं यावज्जीवव्रतधारणः कतमं वाव, अनेकें हि ज्ञानकर्मेभिर्जेतव्यालोकास्तिष्ठन्ति तेषु तेनोंकाराभिध्यानेन कतमं स लोकं जयति ॥१॥

Shankaracharya's commentary

Next, Satyakama, son of Sibi, asked a question. Now then, this question is begun in order to enjoin the meditation on Aum as a means to the realization of the inferior and superior Brahman. Oh venerable sage, any one, any rare person among men, who after withdrawing the internal organ from external objects and concentrating his mind on Aum, on which he superimposes the idea of Brahman through his devotion should he intensely meditate in that wonderful way until death, for the whole life (which world would he conquer)?

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The meaning of the term intense meditation is to have such an unbroken current of the idea of self identification (with the object of one's meditation) as is not vitiated by any other states of consciousness of a different order, and which is therefore comparable to the (unflickering) flame of a lamp in a windless place.

There being many worlds that can be achieved through meditation and rites, which of the worlds does he conquer thereby, by that meditation on Aum, who undertakes such a lifelong vow, aided by such multifarious forms of yama and niyama as truthfulness, abstinence from sexual pleasure, non-injury, non-acceptance of presents, dispassion, monasticism, cleanliness, contentment, absence of dissimulation etc.? To him who had asked thus, Pippalada replied :

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तस्मै स होवाच एतद्वै सत्यकाम परं चापरं च ब्रह्म यदोम्कारः । तस्माद्विद्वानेतेनैवायातनेनैकरमन्वेति ॥२॥

To him (the questioner) he (Sage Pippalada) said: Satyakama, Aum is verily both, the higher and lower Brahman. He (the knower) who meditates on Aum will surely attain one of the two.

The Upanishads have described two natures of Brahman, one as Para and the other as Apara. Para or higher Brahman is absolute, infinite, undefined, transcendental and unmanifest. Apara or lower Brahman is finite, defined and manifest. The mantra Aum has been described symbolically as representing both the higher and lower Brahman. The word Aum in Sanskrit is composed of the three letters, namely: A, U, and M. The syllable ‘A’ should be understood in relation to the world of the senses, body, objective enjoyment and Vishwa Purusha.

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'U' should be understood in relation to the subconscious mind, subjective enjoyment or the taijas state of Purusha. The syllable 'M' should likewise be understood in relation to the unconscious, mindlessness, non-enjoyment or prajna state of Purusha. Through the sadhana of Aum, the practitioner transcends all the spheres of manifested consciousness and attains the turiya state, which is the unmanifested, unheard and unexpressed state of Purusha.

Aum also represents the trinity. Syllable 'A' stands for (G)eneration or the creative energy. 'U' stands for (O)rganization, preservation or maintenance. 'M' stands for (D)estruction or transmutation.

The sadhana of Aum can help direct and channel the mental processes and creativity. It can provide a new perception of life for those who wish to experience the awareness of this dimension. It also elevates one's perception to transcendental dimensions, thus fulfilling the statement of this mantra that he who meditates on Aum will surely gain one of them.

Shankaracharya's commentary

इति पृष्टवते तस्मै स होवाच पिप्पलादः एतदै सत्यकाम ! एतद्ब्रह्म वै परं चापरं च ब्रह्म परं सत्यकमक्षरं पुरुषाव्यमपरं च प्राणाख्यं प्रथमजं यत्तदोकार एवोकारात्मकमोकारप्रतीकत्वात् । परं हि ब्रह्म शब्दाद्यु पलक्षणानहं सर्वधर्मविशेषवर्जितमतो न शक्यततीन्द्रियगोचरत्वार्केवलेन मनसावगाहितुम् । ओंकारे तु विष्णुप्रतिमास्थानीयेभक्त्या-वैशितब्रह्मभावे ध्यायिनां तत्प्रसीदति इत्येतदवगम्यते शास्त्रप्रामाण्यात् तथापरं च ब्रह्म । तस्मात्परं चापरं च ब्रह्म यदोंकार इत्युपचर्यते । तस्मादेवं विद्धानेतेनैवात्मप्राप्तिसाधनेनैवोंकाराभिध्यानेन एकतरं परमपरं वान्वेति ब्रह्मानुगच्छति नेदिष्ठं ह्यालम्बनमोंकारो ब्रह्मणः ॥२॥

Shankaracharya's commentary

Oh Satyakama, this very Brahman, that is both superior and inferior, the superior being that which is truth and immutable and is called Purusha, and the

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inferior being the first born called prana, is but Aum, being identical with Aum, since Aum is its symbol. As the supreme Brahman cannot be (directly) indicated by words etc. and is devoid of all distinctions created by attributes, and as it is (on that account) beyond the senses, therefore, the mind cannot explore it. But to those who meditate on Aum, which is comparable to the images of Vishnu and others, and on which is fixed the idea of Brahman with devotion, that Brahman becomes favorable (and reveals itself).

This is understood on the authority of scriptures. Similar is the case with the inferior Brahman. Hence it is said in a secondary sense that, that Brahman which is both inferior and superior is but Aum. Therefore, one who knows this attains either of the two, the superior or inferior Brahman, through this means alone, that is a means for the attainment of the Self, consisting in meditation on Aum, for Aum is the nearest symbol of Brahman.

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स यद्येकमात्रमभिध्यायीत स तेनैव संवेदितस्तूर्णमेव जगत्यासभिसम्पद्यते । तमृचो मनुष्यलोकमुपनयन्ते स तत्र तपसा ब्रह्मचर्येण श्रद्धया सम्पन्नो महिमानमुभर्वति ॥३॥

Sa Yadyekamaatramabhidhyaayeeta Sa Tenaiva Samveditastoornameva Jagatyaamabhisampadyate. Tamriccho Manushyalokamupanayante Sa Tatra Tapasaa Brahmacharyena Shraddhayaa Sampanno Mahimaan-anubhawati.

If he meditates upon the one syllable (Aum), by that alone he gains some enlightenment and the rcha (mantra) will bring him back quickly (to be reborn) in this world. There if he observes austerity, celibacy and faith, he will certainly gain (spiritual) greatness.

Anvay

Yadi-if, Sah-he, Abhidhyaayeeta-meditates upon, Ekamaatram-one syllable (A), Sah-he, Tena-by that, Eva-alone, Samveditah-being enlightened, Toornam-quickly, Eva-verily, Jagatyaam-into this world, Abhisampadyate-comes back, Tam-him, Rchah-the rcha (first syllable), Upanayante-take, Manushya Lokam-the world of man, Tatra-there, Sah-he, Sampannah-being endowed, Tapasaa-with austerity, Brahmacharyena-celibacy, Anubhawati-gets, Mahimaanam-greatness.

Translation

If he meditates upon the one syllable (Aum), by that alone he gains some enlightenment and the rcha (mantra) will bring him back quickly (to be reborn) in this world. There if he observes austerity, celibacy and faith, he will certainly gain (spiritual) greatness.

Commentary

He who meditates on Aum with little understanding, gains some enlightenment. This mantra has to be understood in a proper perspective. It describes an individual who sits down with eyes closed and begins to perform japa of the mantra with little or perhaps no

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preparation. This person seeks some form of contentment that he is performing a spiritual sadhana. He desires mental peace, release of tensions anp a feeling of tranquility and wellbeing.

If this is the aim of sadhana then the person will definitely attain what he aspires for, and nothing more than that. There is no basic foundation, structure or base through which he can embark on the spiritual path. Such a person will still be bound by his desires, samskaras and karmas, which will gravitate his awareness towards the gross, physical world of objective enjoyment and pleasure.

Metaphysically, Aum represents the three aspects of Brahman: Vishwa, Taijas and Prajna. The first syllable of Aum is identified with Vishwa. Vishwa, Vaishwanar and Virat are three identical terms representing the Brahman who has embodied itself in a gross creation, the universe. He is also conceived of as the awareness and experience of the waking state and Prana.

The Upanishads have described the Virat or Vaishwanar meditation as the first part of the Aum sadhana. The practitioner of this meditation attains the realization of Brahman according to the intensity of practice. Intensity or the uninterrupted flow of consciousness at the time of meditation is the main objective. When one is able to focus the mind without any dissipation on Brahman in the form of Virat or Self, embodying the gross universe, then that identification enables one to perceive the universe as an integral part of the divine nature.

This changed vision of the cosmic play enables one to perceive the existence of God in the world of maya. Such sadhaks develop jnana chaksu (eye of wisdom). They further develop human qualities which are firmly entrenched in austerity, faith, and abstinence. They attain greatness in the world of men.

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स यदप्योकारस्य सकलमात्राविभागज्ञो न भवति तथापि ओंकार-

Even though he may not know all the letters by which Aum is constituted,

भिध्यानप्रभावाद्दिशिष्टामेव गतिं गच्छति; एतदेकदेशज्ञानवैगुण्यतयोङ्कार-

still through the influence of the (partial) meditation on Aum, he attains an excellent goal.

शरण: कर्मज्ञानोभयभ्रष्टो न दुर्गतिं गच्छति। किं तर्हि ? यद्यप्येवं

One who resorts to Aum does not fall into evil by being denied the fruits of both rites and meditation

ओंकारमेवैकमात्राविभागज्ञ एव केवलोऽभिध्यायीतैकमात्रं सदा ध्यायीत

as a consequence of the defect of such partial knowledge. What ensues then? Knowing only one part consisting of one letter,

स तेनैवैकमात्राविशिष्टोङ्काराभिध्यानेनैव संवेदित: सम्बोधितस्तूर्णं क्षिप्रमेव

he should meditate constantly on Aum as comprising one letter.

जगत्यां पृथिव्यामाभिसम्पद्यते ।

Becoming enlightened by that alone, he very quickly attains on the earth.

किम् ? मनुष्यलोकम् । अनेकानि हि जन्मानि जगत्यां सम्भवन्ति ।

What does he attain? The human birth. As many kinds of birth are possible on this earth,

तत्तं साधकं जगत्यां मनुष्यलोकमेवचं उपनयन्त उपनिगमयन्ति । ऋच ऋग्वेदरूपा ह्योङ्कारस्य प्रथमैकमात्रावाभिध्याता। तेन स तत्तं मनुष्यजन्मनि

hence, among these the Rik mantras conduct him, that aspirant, to human birth, on the earth, for the first single letter, 'A' of Aum was meditated on (by him) as the Rik mantras, which stand for the Rig Veda.

द्विजाग्र य:संसत्पसा ब्रह्मचर्येण श्रद्धया च संपन्नो महिमानं विभूतिमनु-

Thereby, in that human birth, he becomes a pre-eminent Brahmana, and being endued with self control, continence, faith,

भवति न वीतश्रद्धो यथेष्टचेष्टो भवति योगभ्रष्ट: कदाचिदपि न दुर्गतिं

experiences, greatness, he does not become faithless or wilfull in his actions. He also does not come to grief because of any deviation (consisting in partial knowledge) from yoga.

गच्छति ॥३॥

Shankaracharya's commentary

Even though he may not know all the letters by which Aum is constituted, still through the influence of the (partial) meditation on Aum, he attains an excellent goal. One who resorts to Aum does not fall into evil by being denied the fruits of both rites and meditation as a consequence of the defect of such partial knowledge. What ensues then? Knowing only one part consisting of one letter, he should meditate constantly on Aum as comprising one letter. Becoming enlightened by that alone, he very quickly attains on the earth.

What does he attain? The human birth. As many kinds of birth are possible on this earth, hence, among these the Rik mantras conduct him, that aspirant, to human birth, on the earth, for the first single letter, 'A' of Aum was meditated on (by him) as the Rik mantras, which stand for the Rig Veda. Thereby, in that human birth, he becomes a pre-eminent Brahmana, and being endued with self control, continence, faith, experiences, greatness, he does not become faithless or wilfull in his actions. He also does not come to grief because of any deviation (consisting in partial knowledge) from yoga.

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अथ यदि द्विमात्रेण मनसि सम्पद्यते सोऽन्तरिक्षं यजुर्भिरुननीयते सोमलोकम् । सोमलोके विभूतिमनुभूय पुनरावर्तते ॥४॥

Atha Yadi Dvimaatrena Manasi Sampadyate So-ntariksham Yajurbhirunneeyate Somalokam Sa Somaloke Vibhootimanubhooya Punaraavartate.

And he who meditates on the two syllables (of Aum gains greater illumination), is taken up by the yajus verses to the lunar world in the sky, and having enjoyed the greatness of the lunar world, again returns (to this earth).

Anvay

Atha- again, Yadi- if, Dwimaatrena- two syllables, Manasi sampadyate- in mind attains (meditated upon), (then) Sah- he, Unneeyate- is taken up, Yajurbhih- by the yajus, Antariksham- in the space, Somalokam- to the world of moon, (Sah- he) Somaloke- in that world of the moon, Anubhooyah- having enjoyed, Vibhootim- greatness, Punah- again, Aavartate- returns.

Translation

And he who meditates on the two syllables (of Aum gains greater illumination), is taken up by the yajus verses to the lunar world in the sky, and having enjoyed the greatness of the lunar world, again returns (to this earth).

Commentary

The sadhak who is undergoing the basic training for spiritual disciplines soon realizes that for a sadhana to fructify, one needs to channel the experiences and tendencies of the mind, without which he would have to return again and again to the starting point. It is like trying to row a boat without freeing the anchor, so that despite every effort, one still remains at the same spot.

This mantra states that through sadhana, the sadhak leaves behind the experience of gross, physical

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and objective enjoyment. He then dives deeper into the subtle body composed of mental faculties and energies. There he gains control over the subconscious faculties and has a greater understanding of vasanas, kamas, samskaras, karmas and deep rooted mental archetypes. This mantra enjoins the meditation on Hiranyagarbha. This second aspect of Brahman embodies the subtle cosmos and is conceived of as the dream state. Hiranyagarbha is also identified with Taijas and Rayi. This meditation thus develops the awareness of the subtle dimensions of the mind. Here the awareness of the outer, gross cosmos is nullified. The world and experiences of rayi or the mental dimensions are viewed and identified as having their source in Brahman. Here an identification is established between the nature of mind and Brahman.

Shankaracharya's commentary

अथ पुनर्यंदि द्विमात्राविभागज्ञो द्विमात्रेण विशिष्टटमोंकारम् अभिध्यायीत स्वप्नात्मकके मनसि मननीयें यजुर्मयै सोमदैवत्ये संपद्यत एकाग्रतयात्मभावं गच्छति स एवं संपन्नो मृतोऽन्तरिक्षाधारं द्वितीयमात्रारूपं द्वितीयमात्रारूपैरैव यजुर्भिरुन्नीयते सोमलोकं सौम्यं जन्म प्रापयन्ति तं यजूंश्रितीयर्थः स तत्र विभूतिमनुभूय सोमलोके मनुष्यलोकं प्रति पुनरावर्तते ॥४॥

Shankaracharya's commentary

Now again, if anyone is conversant with Aum as constituted by its second letter, ‘U’, then as a result of that concentration, he becomes unified in the mind of which the Moon is the presiding deity, which is conceived of as the state of dream, which is identified with the Yajur mantras, and which is the object of meditation. When that man who has become thus identified, dies, he is then lifted by the Yajur mantras, which are identical with the second letter, to the intermediate space (between heaven and earth), that

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is to say, to the world of the Moon, that is supported by the intermediate space and is represented by the second letter. In other words, the Yajur mantras lead him to a birth in the world of the Moon. He, having experienced greatness in that world of the Moon, turns around again, towards the human world.

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यः पुनरेतं त्रिमात्रेणोमित्यतेनैवाक्षरेण परं पुरुषमभिध्यायीत स तेजसि सूर्ये संपन्नः । यथा पादोदरस्त्वचा विनिर्मुच्यत एवं ह वै स पाप्मना विनिर्मुक्तः स सामभिरुन्नीयते ब्रह्मलोकं स एतस्माज्जीवघनात्परात्परं पुरुषमेकशते पुरिशयं पुरुषमेक्षते तदेतौ श्लोकौ भवतः । १५ ।

Yah Punaretam Trimaatrenomityetenaivaaksharena Param Purushamabhidhyaayeeta Sa Tejasi Soorye Sampannah. Yathaa Paadodarastvachaa Vinirmuchyat Evam Ha Vai Sa Paapmanaa Vinirmuktah Sa Saamabhirunneeyate Brahmalokam Sa Etasmaajjeeva-ghanaat Paraatparam Purushameekshate Tadetau Shlokau Bhavatah.

Yah- who, Punah- again, Etam- this, Trimaatrena- with three syllables, Aum- Aum, Iti- thus, Etena- by this, Aksharena- letter, Param- supreme, Purusham- purusha, Abhidhyaayeeta- would meditate, Sa- he, Tejasi- in the light, Soorye- in the sun, Sampannah- fulfilled, united, Yathaa- as, Paadodarah- snake, Twachaa- from the skin, Vinirmuchyata- is freed, Evam- like that, Ha Vai- verily, Sah- he, Vinirmuktah- becomes free, Paapmanaa- from sins, Sah- he, Unneeyate- is raised to, elevated to, Saamabhiḥ- by the sama hymns, Brahma Lokam- the world of Brahman, Sah- he, Etasmaat- from this, Jeevaghanaat- the macrocosmos, Paraat param- supreme, Purusham- purusha, Purishayam- existing dormant in the heart, Eekshate- beholds, sees, Tat- about that, Etau- these, Shlokau- verses, Bhavatah- are.

Again, he who meditates on the supreme Purusha with the letter Aum is united with the effulgent sun. He is freed from all sins, just as a snake sheds its skin.

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The Sama hymns transport him to the world of Brahma. There the self beholds Purusha residing in all hearts. There are two following verses about that.

Commentary

This mantra enjoins meditation on Prajna. Prajna is identified with Ishwara. It has its locus in the unmanifest and is identified with sleep. The yogic process consists in meditating on these three aspects of Aum and Brahman in identification with the three syllables, ‘A’, ‘U’, and ‘M’ respectively. The one who meditates on Prajna or Ishwara as part of the Aum sadhana is unified with the light of the Self. Prajna is wisdom which is beyond the gross and subtle nature. It is transcendental wisdom and light. The sadhak is now freed from the influence of Prana and Rayi after experiencing the Prajna state. He perceives the oneness of Brahman and creation. He experiences the highest aspect of Para Brahman.

This state is also compared with the yogic view of samapatti (oneness of mind with the object or symbol). One cannot achieve a meditative state unless the mind is clear and its vrittis have been diminished. Man lives with a very fragmented consciousness. When this form of consciousness fades away, the mind becomes pure and crystal clear.

The vrittis evaporate when one practices meditation on a symbol like Aum or the sivalinga. Ultimately there is a sudden flash within the consciousness and the mind fuses completely with the object of concentration. Yoga describes six types of fusion called savitarka, nirvitarka, savichara, nirvichara, ananda and asmita. They are the stages of fusion and oneness in relation to the object on which one is meditating.

The modifications of consciousness are annihilated at the time of fusion. This is one-pointedness. In this

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state, all three, the meditator, the object of meditation and its awareness become one. So long as one does not attain the state of samapatti, one is aware of these three things. There is simultaneous awareness of these three vrittis. In the samapatti state, the three fuse into one and only the form of meditation shines in that state.

In this state of fusion, where only the form of meditation shines, a new perception dawns. The awareness of the waking, dreaming and sleeping state, transforms itself into an awareness of the knower or the witness. One attains freedom from the bondage of sam-skaras and karmas. This is the state of karma mukti.

Shankaracharya's commentary

यः पुनरेतयोङ्कारं त्रिमात्रेण त्रिमात्राविषयविज्ञानविशिष्टेन ओम्- त्येतनावक्षरेण परं सूर्यान्तर्गतं पुरुषं प्रतीकेनाभिध्यायीत तेनाभिध्यानेन, प्रतीकत्वेन ह्यालम्बनत्वं प्रकृतत्वं ओंकारस्य परं च ब्रह्म तस्यभेदश्रु- तेरङ्कारमिति च द्वितीयानेकशः श्रुता बाध्येतान्यथा। यद्यपि तृतीयाभि- ध्यानत्वेन करणत्वमुपपद्यते तथापि प्रकृतानुरोधात्त्वमानं परं पुरुषमिति द्वितीयैव परिणेया "द्वयेदेकं कुलस्यार्थे" (महा. उ. ३७/१७) इति न्यायेन। स तृतीयमात्रारूपस्तेजसि सूर्ये संपन्नो भवति ध्यायमानो मृतोऽपि सूर्य- त्सोमलोकादिवन्न पुनरावर्तते किन्तु सूर्ये संपन्नमात्र एव ।

यथा पादोदरः सर्पस्त्वचा विनिमुच्यते जीर्णत्वादिविनिर्मुक्तः स पुननंवो भवति । एवं ह वा एष यथा दुष्टान्तः स पाप्मना संप्तक्वस्थानীয়ेनाशुद्ध- रूपेण विनिर्मुक्तः सामभिसृतीयमात्रारूपैरुद्र्ध्वमुन्नीयते ब्रह्मलोकं हिरण्य- गर्भस्य ब्रह्मणो लोकं सत्याख्यम्। स हिरण्यगर्भः सर्वेषां संसारिणां जीवानामात्मभूत । स ह्यन्तरात्मा लिङ्गरूपेण सर्वभूतानाम, तस्मिन्हि लिङ्गात्मनि संहता सर्वे जीवा । तस्मात् जीवघ्नः । स विद्वान्स्वमात्रों- काराभिज्ञ एतस्माज्जीवघ्नाद्दिर्णयगर्भात्परात्परं परमात्माख्यं पुरुषमी- क्षते पुरिशयं सर्वशरीरानुप्रविष्टं पर्यति ध्यायमानः । तदेतस्मिन्यथोक्ता- थंप्रकाशको मन्त्रो भवतः ॥५॥

Shankaracharya's commentary

Again, should anyone meditate on this Aum as the supreme Purusha, residing within the solar orb, with the help of the very syllable Aum, as associated with the

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knowledge of the three letters, 'A', 'U' and 'M', and serving as a symbol (he becomes unified in the Sun as a result of that meditation). In this context, Aum is (presented as) a symbol to aid (the meditation). This conclusion is drawn from the following vedic text, implying identity, 'That which is known as the superior and inferior Brahman (is but Aum)'.

Moreover, on any other supposition, the frequently used accusative case in the Omkaram in the text will become unjustifiable. Although from the use of the instrumental case (in trimatrena), an interpretation in the instrumental sense is quite in order. Still, in conformity with the context, trimatrena etc. should be changed to the accusative form thus, 'trimatram param purusham- (meditate) on Aum, associated with the knowledge of the three letters, as the supreme Purusha', so as to accord with the adage, 'The individual should be sacrificed for the family'.

By that meditation, he becomes absorbed. Being engaged in meditation, he becomes identified with the third letter 'M' and thus becomes unified with the Sun, consisting of light. Even after death, he does not return from the Sun as one does from the lunar world, but he continues in his identity with the Sun. Just as a snake is freed from its slough, so becoming freed from sin, that is a kind of impurity comparable to the slough, he is lifted up by the Sama mantras, that are identical with the third letter ('M' of Aum) to the world of Brahma, i.e. of Hiranyagarbha, which is called Satya (Truth).

That Hiranyagarbha, is identified with all the creatures that are subject to birth and death. As (the sum total of all) the subtle bodies, he constitutes the inner soul of all, and in him, as comprising the (cosmic) subtle body, are strung together all the creatures (that identify themselves with their subtle bodies). Hence he is a mass of creatures.

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तिस्रो मात्रा मृत्युमत्यः प्रयुक्ता अन्योन्यसक्ता अनविप्रयुक्ताः। क्रियासु बाह्याभ्यन्तरमध्यमासु सम्यक्प्रयुक्तासु न कम्पते ज्ञः ॥६॥

Tisro Maatraa Mrityumatyaḥ Prayuktaa Anyonyasaktaa Anaviprayuktaaḥ. Kriyaasu Baahyaabhyaantaramadhyamaasu Samyak Prayuktaasu Na Kampate Jñaḥ. ||6||

Tisrah– the three, Maatraah– matras, syllables, Mrityumatyah– are mortal, (Cheta– if.) Prayuktaah– employed, (Ekaikashah– separately), Anyonyasaktaaah– when attached to one another, Anaviprayuktaah– not wrongly employed, Baahyaabhyantaramadhyamaasu– in the external, internal and the middle, Kriyaasu– functions, Prayuktaasu– when employed, Samyak– properly, Jñah– the knower, Na Kampate– trembles not, wavers not.

ऋग्भिरेतं यजुर्भिरन्तरिक्षं सामभिर्यत् तत्कवयो वेदयन्ते । तमोङ्कारेणैवायतानेनान्वेति विद्वान् यतच्चान्तमजरममृतमभयं परं चेति ॥७॥

Rigbhiretam Yajurbhirantariksham Saamabhiryat Tat Kavayo Vedayante. Tamonkaarenaivaayatanenaanveti Vidwaan Yatacchaantamajaramamritamabhayam param ceti ||7||

Rigbhiretam– with Rigveda, Yajurbhirantariksham– with Yajurveda the intermediate space, Saamabhiryat– with Saamaveda that, Tat– that, Kavayaḥ– the seers, Vedayante– know. Tam– that, Ankaarenaiva– by Omkaarena alone, Aayatanena– by the abode, Anveti– follows, Vidwaan– the wise one, Yataccha– which is, Antam– the end, Ajara– undecaying, Amritam– deathless, Abhayam– fearless, Param– the highest, Ceti– and so on.

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Yattachchhaantam Ajaraṁ Amritaṁ Abhayaṁ Param Ceti.

Anvay

Rigbhih- by the first matra (A), Etam- this (the world of men), Yajurbhih- by the yajus, second matra (U), Antariksham- the sky (world of the moon), Samabhih- by the sama verses, third matra (M), Tat- that, Yat- what, Kavayah- the wise, Vedayante- know, Tam- (as) that (Brahman), Omkarena- by Aum, Ayatanena means, Vidwaan- the knower, Anveti- gets united with, Param- supreme, Yat- what (is), Shaantam- peaceful, Ajaram- undecaying, Amritam- immortal, Cha- and, Iti- thus, Abhayam- free from fear.

(He who is enlightened knows that) by the rik verses, one attains the world of men, by yajus verses the world of the moon, by sama verses the world of Brahman. The wise attain this through Aum alone. Through Aum alone, one can achieve the Supreme, the imperishable, the immortal, and the deathless state, and thus one becomes fearless.

Translation

(He who is enlightened knows that) by the rik verses, one attains the world of men, by yajus verses the world of the moon, by sama verses the world of Brahman. The wise attain this through Aum alone. Through Aum alone, one can achieve the Supreme, the imperishable, the immortal, and the deathless state, and thus one becomes fearless.

Commentary

Vishwa or Virat, Taijas or Hiranyagarbha, Prajna or Ishwara are the Apara aspect of Brahman. Upto this point, separate meditations have been described. They represent the gradual attainment of external, subtle and causal oneness with the supreme reality. They raise the level of consciousness from the gross to subtle and transcendental states. Those who are able to combine these meditations and fix their mind on the one without a second, attain enlightenment. A man who is thus enlightened becomes one with the Self and one with Aum.

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The best way to transcend the gross dimension is through meditation on Virat or the ‘A’ syllable of Aum. The subtle dimension is transcended through meditation on Hiranyagarbha or the ‘U’ syllable of Aum, and the causal through meditation on Ishwara or the ‘M’ syllable of Aum. By meditation on Aum as the transcendental consciousness, one is able to merge and fuse the individual identity with the cosmic identity, which is beyond death, old age and fear. It is devoid and free of all distinctions such as waking, dreaming and sleeping. It is devoid of the three gunas–the sattwa, rajas and tamas. It is beyond all the concepts and realms of Prana, Rayi and Ishwara.

The summary of this chapter is that the sadhana which is performed without knowing the intricacies of psychological perceptions and states of consciousness provides temporary satisfaction and contentment. Lack of serious intention, lack of knowledge and preparation prevent the removal of Avidya and suffering from the cycle of birth and death.

Proper procedure is to be followed with determination, clarity of mind and will. Then the sadhak attains wholeness. That is the experience of Brahman or higher consciousness, which is Supreme, imperishable and immortal.

Shankaracharya's commentary

तिस्रस्तिसंख्याका आकारोकारमकाराख्या ओंकारस्य मात्रा मृत्युमत्यो मृत्युर्यासां विद्यते ता मृत्युमत्यो मृत्युगोचरादनतिक्रान्ता मृत्युगोचरा एवेत्यर्थः। ता आत्मनो ध्यानक्रियासु प्रयुक्ता:, किं चान्योन्यसक्ता इतरेतरसंबद्धा:, अनविप्रयुक्ता विशेषेणैकविषय एव प्रयुक्ता विप्रयुक्ता:, न तथा विप्रयुक्ता अविप्रयुक्ता नाविप्रयुक्ता अनविप्रयुक्ता:। किं तहि, विशेषेणैकस्मिन्ध्यानकाले तिसृषु त्रियासु बाह्याभ्यन्तरमध्ये मासु जाग्रत्स्वप्नसुषुप्तस्थानपुरुषाभिध्यानलक्षणासु योगक्रियासु सम्यक्प्रयुक्तासु सम्यग्ध्यानकाले प्रयोजितासु न कम्पते न चलति यो योगी यथोक्तविभागज्ञ ओंकारस्येत्यर्थ:, न तस्यैवविदरुचलनमुपपद्यते।

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यस्माज्जाग्रत्स्वप्नसुषुप्तपुरुषः सह स्थानैर्मात्रावैकार्यरूपेण ओंकारात्मरूपेण दृष्टा: । स हि वां विद्वान्सर्वात्मकभूत ओंकारमय: कुतो वा चलेत्कस्मिन्नवा ॥६॥

From whom the waking, dreaming, and deep sleep states of the person, along with their respective spheres and modifications, are seen as being of the nature of Aum. He, being all-knowing and all-pervading, being of the essence of Aum, where else can he go or on what else can he depend?

ऋग्भिरेतं लोकं मनुष्योपलक्षितम् । यजुर्भिरन्तरिक्षं सोमाधिष्ठितम् । सामाभिर्यत्तद् ब्रह्मलोकमिति तृतीयं कवयो मेधाविनो विद्यावन्त एव नाविद्वांसो वेदयन्ते । तं त्रिविधं लोकमोकारण साधनेनापरब्रह्मलक्षणम्- स्वेत्यनुगच्छति विद्वान् ।

This world inhabited by humans is associated with the Rig Veda. The intermediate space presided over by Soma is associated with the Yajur Veda. The third, known as the Brahma-loka, is associated with the Sama Veda - wise, intelligent, and knowledgeable people understand this. The knower attains that threefold world, which is the cause of the manifested universe, through the means of Aum, which is a symbol of the Supreme Brahman.

तेनैवोंकारेण यत्तत्परं ब्रह्माक्षरं सत्यं पुरुषाख्यं शान्तं विमुक्तं जाग्रत्स्वप्नसुषुप्त्यादिविशेषसर्वप्रपञ्चविवर्जितमत् एव अजरं जरावर्जितम-मृतं मृत्युर्वजितम् एव यस्माज्जराविक्रियारहितमतोडभयम्, यस्मादेव अभयं तस्मात्परं निरतिशयम्, तदप्योङ्कारेणायतनेन गमनसाधनेनान्वे- तीर्यर्थ: ।

Through that very Aum, one attains the Supreme Brahman, which is immutable, true, known as Purusha, peaceful, liberated, beyond all distinctions of waking, dreaming, and deep sleep, free from decay and death, and fearless. The state beyond all fear and comparison is attained through the means of Aum.

इतिशब्दो वाक्यपरिसमाप्त्यर्थ: ॥७॥

The word 'iti' is used to conclude the sentence.

Shankaracharya's commentary

The three letters, viz. 'A', 'U' and 'M' of Aum, are encompassed by death, not outside the pale of death, that is to say, within the grasp of death. (If these are resorted to separately, and without the idea of Brahman, they cannot lead one beyond death.) But when they are applied in the process of meditation on the Self, moreover, (when they are) joined one to another, and not applied divergently to different objects, (then the yogi does not shake).

Those that are specifically applied to a single object alone are viprayuktah; those that are not applied thus (i.e. diversely used) are aviprayuktah, and those that are not so diversely applied are aviprayuktah. What follows from this? When (they are applied thus) specifically at the time of a single (continuous) meditation, during the three courses of action- the external, internal and intermediate, in the course of the yogic process consisting of the meditation on Purusha as associated with the states of waking, dream and sleep, which processes are properly resorted to during the time of meditation, then the enlightened one, that is to say, the

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yogi who knows the divisions of Aum, as aforesaid, does not shake. For he who knows thus, cannot possibly be deflected, since the Purusha in the waking, dream and sleep states, together with the states, has been seen by him as identical with the three letters and as identical with Aum. Since a man who is thus enlightened has become the Self of all and onewith Aum, therefore from where can he deviate and to where?

The following verse is meant to sum up all the (foregoing) ideas : (5:6)

Only the intelligent, enlightened ones and not the ignorant know that this world, associated with men, that is attainable through the Rik mantras; the intermediate space, presided over by the moon, that is attainable by the Yajur mantras, and that world of Brahma, which is attainable by the Sama mantras, the enlightened one reaches that threefold world, indicative of the inferior Brahman through Aum, with the aid of Aum. With the help of that very Aum, he attains that which is supreme Brahman, which is immutable, true, and is called Purusha, the all pervasive, which is quiet, free, devoid of all such distinctions as waking, dream and sleep, and is transcendental to the whole universe, and is therefore free from old age, beyond death, since untouched by such changes as old age, and consequently fearless, because it is fearless, therefore unsurpassable.

The idea is that he reaches this One also with the aid of Aum, which is a vehicle of spiritual advancement. The word, ‘iti’, this, is used to imply the end of the sentence. (5 : 7)

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SIXTH CHAPTER

PRASHNOPANISHAD

Prashnopanishad

(YOGA SIDDHANTA BHASHYA)

(Yoga Siddhanta Commentary)

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अथ हैनं सुकेशा भारद्वाजः पप्रच्छ । भगवान् हिरण्यनाभः कौशल्यो राजपुत्रो मामुपेत्यैतं प्रशनमपृच्छत् । षोडशकलं भारद्वाज पुरुषं वेत्थ तमहं कुमारमब्रुवं नाहमिमं वेद यद्यहिममवेदिषं कथं ते नावक्ष्यमिति समूलो वा एष परिशुष्यति योन्रितमभिवदति तस्मान्नाहम्यानृतं वक्तुं से तूष्णीं रथमारुह्य प्रवव्राज । तं त्वा पृच्छामि क्वासौ पुरुष इति ॥१॥

Then Sukesha, son of Bharadvaja, asked him. Lord Hiranyanabha, a prince from the land of Kausala, approached me and asked this question. 'O Bharadvaja, do you know the sixteen-part Purusha?' I said to him, 'I do not know this. If I had known this, why would I not have told you?' Indeed, one who utters falsehood with reference to its source perishes root and all. Therefore, I could not bring myself to speak untruth. So, I remained silent and departed, mounting my chariot. Now, I ask you, where is that Purusha?'

Atha Hainam Sukeshaa Bhaaradvaajah Paprachchha. Bhagawan Hiranyanaabhah Kausalyo Raajaputro Maamupetyaitam Prashnam Aprichchhata. Shodashakalam Bharadvaaja Purusham Vettha Tamaham Kumaram Abruvam Naahamimam Veda. Yadyahimamavedisham Katham Te Naavakshyamiti Samoolo Vaa Esha Parishushyati YoanritamabhiVadati Tasmannaahamyanritam Vaktum Sa Tooshneem Rathamaaruhya Pravavraaja. Tam Tvaa Prichchhaami Kvaasau Purusha Iti.

Then Sukesha Bharadvaja asked him. The illustrious Hiranyanabha, a prince of Kausala, having approached me, asked this question. 'O Bharadvaja, do you know the Purusha of sixteen parts?' I, being a youth, said, 'I do not know him. If I had known him, why should I not have told you?' One who speaks untruth regarding that (Brahman) withers away root and all. Therefore, I was not able to speak an untruth. Keeping silent, I mounted my chariot and departed. I ask you now, where is that Purusha?'

Anvay

Atha- next, Sukeshaa- Sukesha, Bhaaradvaajah- son of Bharadvaja, Paprachchha- asked, Ha Enam- him (sage Pippalada), Bhagawan- Oh Illustrious One, Hiranyanaabhah- Hiranyanabha, Raajaputrah- the prince, Kausalyaah- of Kaushala, Upetya- having approached, Mam- me, Paprachchha- asked, Etam- this, Prashnam- question, Bharadvaaja- Oh Bharadvaja, Vettha- do (you) know, Purusham- the Purusha, Shodasha Kalam- of sixteen parts, Aham- I, Abruvam- said, Tam- that, Kumaram- prince, Aham- I, Na veda- do not know, Imam- this, Yadi- if, Aham- I, Avedisham- had known, Imam- this, (Tarhi- then), Katham Na- why not, Avakshyam- have told, Te- to thee, Iti- thus, Yah- who, Vadati- tells, Anritam- false, lies, Eshah- this one, Vai- indeed, Samoolah- with the root, Parishushyati- perishes, is

Atha - then; Sukeshaa - Sukesha; Bhaaradvaajah - son of Bharadvaja; Paprachchha - asked; Ha Enam - him (sage Pippalada); Bhagawan - Oh Illustrious One; Hiranyanaabhah - Hiranyanabha; Raajaputrah - the prince; Kausalyaah - of Kaushala; Upetya - having approached; Mam - me; Paprachchha - asked; Etam - this; Prashnam - question; Bharadvaaja - Oh Bharadvaja; Vettha - do (you) know; Purusham - the Purusha; Shodasha Kalam - of sixteen parts; Aham - I; Abruvam - said; Tam - that; Kumaram - prince; Aham - I; Na veda - do not know; Imam - this; Yadi - if; Aham - I; Avedisham - had known; Imam - this; (Tarhi - then); Katham Na - why not; Avakshyam - have told; Te - to thee; Iti - thus; Yah - who; Vadati - tells; Anritam - false, lies; Eshah - this one; Vai - indeed; Samoolah - with the root; Parishushyati - perishes, is

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destroyed, Tasmata- therefore, Na Arhaami- I do not wish, Vaktum- to tell, Anritam- lies, Sah- he (the prince), Aruhya- having ascended, Ratham- the chariot, Tooshneem- silently, Pravavraaja- rode away, Iti- thus, Twa- to you, Prichchhaami- I ask, Kwa- where, Tam- that, Asau- this, Purushah- Purusha.

Therefore, I do not wish to tell lies; he having ascended the chariot, silently rode away; thus I ask you where that Purusha is.

Next, Sukesha, son of Bharadwaja asked him (Sage Pippalada): 'Oh Illustrious One, (one day) Hiranynabha, the prince of Kaushala, approached me and asked: 'Oh (son of) Bharadwaja, do you know Purusha and his sixteen parts?' I replied, I did not, and if I had known I would have certainly told him. I did not dare tell a lie since he who lies, is destroyed root and all. Thereupon the prince mounted his chariot and silently rode away. So, I ask you (to explain) that Purusha (to me).

It is clear from the above mantra that Sukesha, son of Bharadwaja (from the clan of Bharadwajas) has shown not ignorance but his humility in answering the Prince that 'I would not attempt to describe Purusha as I do not know it. I could impress you with lies but I know that liars are sinners. Their destruction is assured due to sinful thoughts and deeds'. Sukesha thus requests the Sage to answer this enquiry regarding Purusha. One can attempt to understand that creation and dissolution both happen due to Supreme will. Then where and how is that Supreme Self represented in this creation? And what is his state at the time of dissolution of the visible, cognizable, universe?

अथ हैनं सुकेशा भारद्वाजः पप्रच्छ । समस्तं जगत्कार्यकरणलक्षणं सह विज्ञानात्मना परस्मिन्नक्षरे सुपुप्तिकाले सम्प्रतिष्ठत इत्युक्तम् ।

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सामर्थ्यात्प्रलयेडपि तस्मिन्नेवाक्षरे सम्प्रतिष्ठते जगत्तत् एवोत्पद्यत इति सिद्धं भवति । न ह्याकरणे कार्यस्य सम्प्रतिष्ठानानुपपद्यते । उक्तं च “आत्मन एष प्राणो जायते” इति । जगतश्च यन्मूलं तत्परिज्ञानात्परं श्रेय इति सर्वोपनिषदां निश्चितोऽर्थः । अनन्तरं चोकतं “स सर्वज्ञः सर्वो भवति” इति वक्तव्यं च कव तर्हि तदक्षरं सत्यं पुरुषाख्यं विज्ञेयमिति तदर्थोऽयं प्रश्न आरभ्यते । वक्ताव्याख्यानं च विज्ञानस्य दुर्लभत्वाख्यापनेन तल्लभ्यार्थं मुमुक्षूणां यत्नविशेषोपादानार्थं हे भगवान् हिरण्यनाभो नामतः कौसलायां भवः कौसलयो राजपुत्रो जातितः क्षत्रियो मामुपेत्योपगम्यैतमुच्यमानं प्रश्नमुपृच्छत् । षोडशसंख्याकाः कला अवयवा इव आत्मन्यविद्याधियारोपतरूपा यस्मिन् पुरुषे सोऽयं षोडशकलस्तं षोडशकलं हे भारद्वाज पुरुषं वेत्थ विजानासि । तमहं राजपुत्रं कुमारं पृष्टवन्तमथ वमुक्तवानस्मि नाहमिमं वेद यं त्वं पृच्छसीति ।

From the power of the Lord, even in dissolution, the world is established in that very Imperishable and from that it is produced again; this is an established fact. For it is not reasonable that an effect should be established in anything other than its cause. And it has been said, 'From the Self is this Prana born.' The ultimate good is the knowledge of the root cause of the world; this is the definite meaning of all the Upanishads. And it is further said, 'He becomes all-knowing, all-pervading.' It is necessary to explain who is that Imperishable, known as Purusha, and to be known as the Truth. For this purpose, this question is begun. And to explain the speaker's (Pippalada's) exposition, and to show the rarity of the knowledge of Brahman, and to induce earnest effort in those who are eager for liberation, a prince named Hiranyanabha, a native of Kosala, a Kshatriya by birth, came to me and asked this question. 'Do you know, O Bharadwaja, that sixteen-parted Purusha, in whom the sixteen parts, like limbs, are superimposed by ignorance, as it were, on the Self?' I asked this prince, this young man, and then I remained silent, saying, 'I do not know this which you are asking.'

एवमुक्तवत्यपि मध्येज्ञानमसंभावयन्तं तमज्ञाने कारणमवादिषम् । यदि कर्थंचिदहमिमं त्वया पृष्टं पुरुषमवेदिषं विदित्वानस्मि कथमतन्त-शिष्यगुणवतर्तेऽथने ते तुभ्यं नावक्ष्यं नोक्तवानस्मि न ब्रूमामित्यर्थः भूरोद्यप्रत्ययमिवालक्ष्य प्रत्याययितुमब्रूम् । समूलः सह मलेन वा एषोडन्यथा सन्तमात्मानमन्यथा कुर्वन्नृतमयथाभूतार्थमभिवदति यः स परिशुष्यति शोषमुपैतीहलोकपरलोकाभ्यां विच्छिद्यते विनश्यति । यत एव जाने तस्माद्वाह्मणस्य ह्यमनुत्तं वक्तुं मूढवत् । स राजपुत्र एवं प्रत्यायितः तूष्णीं द्वीडितो रथमारुह्य प्रव्राज प्रगतवान् यथागतमेव । अतो न्यायात् उपसंह्राय योग्याय जानता विद्या वक्तव्यैवान्ततं च न वक्तव्यं सर्वस्वप्यवस्थासु इत्येतत्सिद्धं भवति । तं पुरुषं त्वां पृच्छामि मम हृदि विज्ञेयत्वेन श्लाघ्यमिव स्थितं क्वासौ वर्त्तते विज्ञेयः पुरुष इति ॥१॥

Even after I said so, not believing that he had understood the meaning, I told him the reason for his ignorance. 'If I had known this Purusha which you have asked, I would not have failed to tell you, who are endowed with the qualities of a disciple. I did not say it, nor did I speak it, nor did I explain it.' Like one who sees a mirage, he (the questioner) makes the Self, which is not so, appear as if it were so, and speaks untruth, contrary to fact. He who does so, dries up, loses both this world and the next, and perishes. Therefore, a Brahmana should not speak what he does not know, like a fool. That prince, thus assured, remained silent, mounted his chariot, and departed the way he came. Hence, it is reasonable to conclude that the knowledge should be imparted to one who is fit, and that it should not be spoken in all circumstances, even if it is known. I ask you about that Purusha, who is, as it were, glorified by being known in my heart; where does that knowable Purusha exist?'

Shankaracharya's commentary Next, Sukesha, son of Bharadwaja, asked him. It has been said that the entire world, consisting of cause and effect, together with the conscious soul, gets unified in the supreme immutable during sleep. From the logic of circumstances, it follows that even during cosmic dissolution, the world merges into that immutable alone and originates from that alone, for an effect cannot reasonably become absorbed into anything other than its origin. Besides, it has been said, 'From the Self is

Shankaracharya's commentary

Next, Sukesha, son of Bharadwaja, asked him. It has been said that the entire world, consisting of cause and effect, together with the conscious soul, gets unified in the supreme immutable during sleep. From the logic of circumstances, it follows that even during cosmic dissolution, the world merges into that immutable alone and originates from that alone, for an effect cannot reasonably become absorbed into anything other than its origin. Besides, it has been said, 'From the Self is

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born this Prana.' And it is the well ascertained purport of all the Upanishads that the highest good results from the full realization of that which is the source of creation, and it has thus been declared, 'He becomes omniscient and all'.

It now remains to point out, where that immutable truth called the Purusha (the all pervasive, indwelling entity) is to be realized. This question is begun for that purpose. And by pointing out the difficulty involved in acquiring the knowledge, the narration of the anecdote aims at inducing a special effort in those who hanker after freedom.

Oh revered Sir, a prince, Kshatriya by caste, named Hiranyanabha, who was born in Kosala, approaching me asked this question that is being stated, 'Oh son of Bharadwaja, do you know the Purusha (the reality that pervades the body) which is possessed of sixteen digits (limbs)?' That conscious being, the soul, is sodasakalah on which, through ignorance, are superimposed sixteen parts that appear like limbs. I said to that prince, who had put the question, 'I do not know this one that you inquire about.' As he thought it impossible that there could be any ignorance in me, despite that statement of mine, I told him then as a proof of my ignorance,

'If perchance I happened to know this one, the Purusha inquired about by you, why should I not have told you, inquisitive and eminently fitted as a disciple as you are?'

Noticing his disbelief over again, I said furthermore to convince him, 'Anyone who utters falsehood or speaks of himself as somewhat other than what he really is, such a man surely dries up together with the roots. He is deprived of this world and also the next; he is destroyed. As I know this fact, therefore, I cannot afford to utter a falsehood, like an ignoramus.'

He, the prince, who was thus convinced, went away to where he had come from, riding on his chariot 216

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silently with abashment. From this, the conclusion then is drawn that one who knows must impart the knowledge to a disciple who is competent and who approaches one duly, but one should not utter a falsehood under any condition whatsoever. About that Purusha I ask you, which as an object still unascertained, sticks to my heart like a thorn, ‘Where does that Purusha (that is to be known) exist?’

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तस्मै स होवाच । इहैवान्तःशरीरे सोम्य स पुरुषो यस्मिन्नेता षोडश कला: प्रभवन्ति इति ॥२॥

To him (Sukesha) he (the Sage Pippalada) said: Oh young friend, the Purusha abides within the body itself, possessing sixteen parts.

Tasmai Sa Hovaacha. Ihaivaantah Shareere Somya Sa Purusho Yasminnetaah Shodasha Kalaah Prabhavanti iti.

Anvay

Tasmai- to him, Sah- he (Sage Pippalada), Haverily, Uvaacha- said, answered, Somya- young friend, Sah- that, Purusha- Purusha, (Vartate- exists), Iha- here, Antah Shareere within this body, Yasmin- in which, Etaah- these, Shodasha Kala- sixteen parts, Prabhavanti- arise:

Translation

To him (Sukesha) he (the Sage Pippalada) said: Oh young friend, the Purusha abides within the body itself, possessing sixteen parts.

Commentary

The mantra states that Purusha lives within the body. This statement should not be taken at face value. As the Self is generally conceived of as an entity which animates this body, senses and mind, it is described here as existing within the body. In reality the Self is omnipresent, omniscient and omnipotent. It is not confined to the experiences of time, space and object.

It has been stated previously that Purusha is considered to be the highest manifestation of consciousness which is free from all the influences of the vrittis. It is the unexperienced and unmanifest consciousness in the gross, subtle and causal bodies. In the context of this chapter, Purusha should not be identified as a mere spirit, but as the Para Brahman. This is the realm of the

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unmanifest, avyakta state. He is the transcendental being. In him is the seed of limitless knowledge. He is known as Sarvajna, because there is nothing in the cosmos which is outside his sphere. This Purusha or Para Brahman has been defined as having sixteen parts.

Shankaracharya's commentary

तस्मै स होवाच । इहैवान्तः शरीरेऽ हृदयपुण्डरीकाकाशमध्ये हे सोम्य स पुरुषो न दृष्टान्तरे विज्ञेयो यस्मिन्नेता उच्यमाना: षोडश कला: प्राणाद्या: प्रभवन्ति उत्पद्यन्त इति पोडशकलाभि: उपाधिभूताभि: सकल इव निष्कल: पुरुषो लक्ष्यतेsविद्ययैति तदुपाधिकलाध्यारोपणयेन विद्यया स पुरुष: केवलो दर्शयितव्य इति कलानां तत्प्रभवत्वमुख्यते प्राणादीन-मत्यान्तनिर्विशेषे हृदये शुद्धे तत्त्वे न शक्योदय्यारोपमन्तरेण प्रतिपाद्य-प्रतिपादानादिव्यवहार: कर्तुमिति कलानां प्रभवस्थित्यप्यया आरोप्यन्तेsविद्याविष्याया: । चैतन्याव्यतिरेकेणैव हि कला जायमाना: तिष्ठन्त्य: प्रलीयमानाश्च सर्वदा लक्ष्यन्ते ।

अत एव ध्यन्ता: केचिद् अग्निसंयोगाद्घृतमिव घटाद्याकारेण चैतन्यम् एव प्रतिक्षणं जायते नश्यतीतितत्निरोधे शून्यमिव सर्वमित्यपरे । घटादिविषयं चैतन्यं चेतयितुर्नित्यस्यात्मनोऽनित्यं जायते विनश्यतीत्यपरे । चैतन्यं भूतधर्म इति लौकायतिका: । अनपायोपजनधर्मकचैतन्यमात्मा एव नामरूपाद्युपाधिधर्मै: प्रत्यवभासते "सत्यं ज्ञानमनन्तं ब्रह्म" (तै. उ. २/१/१) "प्रज्ञानं ब्रह्म" (ऐ. उ. ५/३) "विज्ञानमानेदं ब्रह्म" (बृ. उ. ३/९/२७) "विज्ञानघन एव" (बृ. उ. २/४/१२) इत्यादि श्रुतिभ्य: ।

स्वरूपव्यभिचारिषु पदार्थेषु चैतन्यस्याव्यभिचारावधारयितुं पदार्थानां स्वरूपव्यभिचारावधारणं यथा यो य: पदार्थो विजायते तथा तथा ज्ञायमानत्वादेव तस्य तस्य चैतन्यस्याव्यभिचारित्वम् । वस्तुतत्त्वं भवति किश्चित्; न ज्ञायत इति चानुपपन्नम्, रूपं च दृश्यते न चास्ति चक्षुरिति यथा । व्यभिचरति तु ज्ञेयम्; न ज्ञानं व्यभिचरति कदाचिदपि ज्ञेयम्, ज्ञेयाभावेऽपि ज्ञेयान्तरे भावज्ञानस्य । न हि ज्ञानेsसति ज्ञेयं नाम भवति कस्यचित्; सुप्तेऽदर्शननात् ।

ज्ञानस्यापि सुप्तेऽभावाज्ज्ञेयावज्ञानस्वरूपस्य व्यभिचार इति चेत् । न ज्ञेयावभासकस्य ज्ञानस्यालोकवज्ज्ञेयाभिव्यञ्जकत्वात्स्वव्यङ्ग्यभाव आलोकाभावानुपपत्तिवत्सुप्तेऽपि । न ह्यन्धकारे चक्षुषा रूपानुपलब्धौ चक्षुरूपभाव: शक्य: कल्पयितुं वैनाशिकेन । वैनाशिको ज्ञेयभावं ज्ञानाभावं कल्पयत्येवेति चेत् । येन तदभावं कल्पयेत्स्याभाव: केन कल्प्यत इति वक्तव्यं वैनाशिकेन, तद्भावस्यापि ज्ञेयत्वाज्ज्ञानाभावे तदनुपपत्ते: ।

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ज्ञानस्य जेयाव्यतिरिक्तत्वाज्जेयाभावे ज्ञानाभाव इति चेत् । न; अभावस्यापि जेयत्वाश्युपगमाद्भावोडपि जेयोऽभ्युपगम्यते वैनाशिकैरिनित्यरुच तद्वयतिरिक्त चेज्ज्ञानं नित्यं कल्पितं स्यादतदभावस्य च ज्ञानात्मकत्वादभावत्वं वाड मात्रमेव न परमार्थतोऽभावत्वमनित्यत्वं च ज्ञानस्य । न च नित्यस्य ज्ञानस्याभावनाममात्राधारोपे किंचिन्नशिष्यते ।

If it is said that since knowledge is different from the known, in the absence of the known, there is an absence of knowledge, we say no; because if the absence is also considered as something known, then the Vainashikas, who believe in the impermanence of all things, also accept that there is something known beyond that impermanence, and that knowledge is eternal. If knowledge is considered separate from that, it is merely a conceptual construct, not real. And the eternal knowledge does not cease to exist even when its object is absent.

अथाभावो जेयोडपि सन् ज्ञानव्यतिरिक्त इति चेत् । न तहि जेयाभावे ज्ञानाभावः । जेयं ज्ञानव्यतिरिक्तं न तु ज्ञानं जेयव्यतिरिक्तमिति चेत् । न; शब्दमात्रत्वाद्विशेषानुपपत्तेः । जेयज्ञानयोरेकत्वं चेदभ्युपगम्यते जेयं ज्ञानव्यतिरिक्तं ज्ञानं जेयव्यतिरिक्तं नेति तु शब्दमात्रमेतद्रहि नरगिन- व्यतिरिक्तः अग्निर्न वह्निव्यतिरिक्त इति यदृच्छदभ्युपगम्यते ।

If it is said that the absence is also something known, but is different from knowledge, then we say that in the absence of the known, there is no absence of knowledge. If it is argued that the known is different from knowledge, but not that knowledge is different from the known, we say no; because this is merely a verbal distinction without any real difference. If it is accepted that the known and knowledge are one, then it is not possible to say that the known is different from knowledge and that knowledge is different from the known.

जेयव्यतिरेके तु ज्ञानस्य जेयाभावानुपपत्तिः सिद्धा । जेयाभावेऽदर्शनानभावो ज्ञानस्येति चेत् ? न, सुपुप्ते जप्त्यभ्युपगमात् । वैनाशिकैरम्युपगम्यते हि सुपुप्तेऽपि ज्ञानास्तित्वम् ।

If it is said that in the absence of the known, there is an absence of knowledge, because there is no perception, we say no; because even in deep sleep, knowledge is accepted to exist. The Vainashikas also accept that knowledge exists even in deep sleep.

तत्रापि जेयत्वमभ्युपगम्यते ज्ञानस्य स्वेनैवेतिचेत् । न, भेदस्य सिद्धत्वात् । सिद्धं ह्याभावविनियोगविषयस्य ज्ञानस्य अभावजेयव्यतिरेकाज्जेयज्ञानयोः अन्यत्वम् । न हि तत्सिद्धं मृतमिवोच्जीव- यितुं पुनरन्यथा कर्तुं शक्यते वैनाशिकशतैरपि ।

If it is said that even in deep sleep, the knowability of knowledge is accepted, and that knowledge exists by itself, we say no; because the distinction between knowledge and its object is established. It is established that knowledge is related to the absence of its object, and that knowledge and its object are different. This cannot be changed by the Vainashikas, just as a dead person cannot be brought back to life.

ज्ञानस्य जेयत्वमेवेति तदप्यन्वेन तदप्यन्वेत्येति तवत्पक्षेऽति प्रसंग इति चेत् । न, तद्विभागोपपत्तेः सर्वस्य । यदा हि सर्वं जेयं कस्चचित्तदा यति- रिक्तं ज्ञानं ज्ञानमेवेति द्वितीयो विभाग एवाभ्युपगम्यतेवैनाशिकैः तत्कीस्तद्विषय इत्यनवस्थानुपपत्तिः ।

If it is said that knowledge is knowable, and that this leads to an infinite regress, we say no; because the distinction between knowledge and its object is valid for everyone. When everything is known by someone, then knowledge is considered separate from its object, and this is accepted by the Vainashikas. The question of what is the object of that knowledge leads to an infinite regress.

ज्ञानस्य स्वेनैवविज्ञेयत्वे सर्वज्ञत्वहानिरिति चेत् । सोऽपि दोषस्त्यैवास्तु कि तत्रिबर्हेणास्माकम् । अनवस्था दोषरुच ज्ञानस्य जेयत्वाभ्युपगमात् । अवश्यं च वैनाशिकानां ज्ञानं जेयम् । स्वात्मना चाविज्ञेयत्वेनानवस्थानिवार्या । समान एवायं दोष इति चेत् ।

If it is said that if knowledge is known by itself, then the omniscience of the knower is lost, we say that this defect is also present in our view. What is the use of refuting it? The defect of infinite regress is also present in the Vainashika view, because they accept that knowledge is knowable. It is necessary for the Vainashikas to accept that knowledge is knowable. The defect of infinite regress is unavoidable for them, because they do not know their own self. If it is said that this defect is the same for both views, we say

न, ज्ञानस्यैकत्वोपपत्तेः । सर्वदेशकालपुरुषादिस्थैमेकमेव ज्ञानं नामरूपाद्यनेकोपाधिभेदात् सवित्नादिलदिप्रतिबिम्बवद् अनेकधावभासत इति नासौ दोषः । तथा चेहदमुख्यते ।

no; because the unity of knowledge is valid. Knowledge is one, but it appears to be many due to the different conditions of space, time, and person, just as the sun appears to be many due to its reflection in different waters. This is not a defect. And this is the main point.

ननु श्रुतेरिहैवान्तःशरीरे परिचिच्छन्नः कुण्डबदरवत्पुरुष इति । न; प्राणादिकलाकारणत्वात् । न हि शरी्रमात्रपरिचिच्छन्नस्य प्राणशद्धादीनां कलानां कारणत्वं प्रतिपत्तुं शक्नुयात् । कालाकायंत्वाच्च शरोर्स्य । न हि पुरुषकार्याणां कलानां कार्य सच्छरीर कारणकारणं स्वस्य पुरुषं कुण्डबदरमिवाभ्यन्तरीकुर्यात् ।

If it is said that according to the scripture, the person is limited within the body, like a bird in a cage, we say no; because the vital energy and other factors are the cause of the body. It is not possible to understand how the vital energy and other factors can be the cause of the body if the person is limited to the body alone. The body is also subject to time and causality. The person cannot be contained within the body like a bird in a cage, as the cause of the body and its functions.

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बीजवृक्षादिवत्स्यादिति चेत् । यथा बीजकार्यं वृक्षस्तत्कायं च फलं स्वकारणकारणं बीजमध्यन्तरीकर्त्यादिप्रादि तत्कृत् पुरुषमध्यन्तरीकुर्याच्छरीरं स्वकारणकारणमपीति चेत् । न; अन्यत्वात्सावयवत्वाच्च । दृष्टान्ते कारणबीजाद् वृक्षफलसंवृतान्यान्यान्येव बीजानि दृष्टान्तिके तु स्वकारणकारणभूतः स एव पुरुष: शरीरेऽभ्यन्तरीकृत: श्रूयते । बीजवक्षादीनां सावयवत्वाच्च स्यादाधार-

It is said that it is like the seed and the tree. As the seed is the cause of the tree, and the tree is the cause of the fruit, and the fruit is the cause of the seed, similarly, the body is the cause of the person, and the person is the cause of the body. But this is not so, because they are different and have parts. In the example, the seed is the cause of the tree, and the tree is the cause of the fruit, and the fruit is the cause of another seed. But in the case of the person, it is the same person who is the cause of the body, and the body is the effect of the person.

घेयत्वं निरवयवश्च पुरुष: सावयवश्च कला: शरीरं च । एतेनाकाशस्यापि शरीराधारत्वमनुपपन्नं किमुताकाशकारणस्य पुरुषस्य तस्मादसमानो दृष्टान्त: ।

The person is not subject to destruction and is without parts, while the body and its components are subject to destruction and have parts. This shows that the body is not the cause of the person, just like the sky is not the cause of the body. Therefore, the example is not similar.

कि दृष्टान्तेन वचनात्स्यादिति चेत् । न; वचनस्याकारकत्वात् । न हि वचनं वस्तुनोऽन्यथाकरणे व्याप्रियते । कि तर्हि? यथाभूतार्थावबोधने । तस्माद्:शरीर इत्येवदर्शनमण्डस्यन्तव्योमितिवच्च दृष्टव्यम् । उपलब्ध्रनिमित्तत्वाच्च, दर्शनश्रवणमननविज्ञानादिलिङ्गै: अन्त:शरीरे परिच्छिन्न एव हि उपलब्ध्रे पुरुष उपलब्ध्रते चात उपलब्ध्रन्त:शरीरे सोम्य स पुरुष इति । न पुनराकाशकारण: सन्कुण्डबदरवच्छरीरपरिच्छिन्न इति मनसापीच्छति वक्तुं मूढोऽपि किमुत प्रमाणभूता श्रुति: ॥२१॥

Is it said that the statement is enough to prove it? No, because the statement is not a cause. The statement does not change the object, but rather reveals it as it is. Therefore, it should be understood that the body is not the cause of the person, just like the sky is not the cause of the body. The person is perceived within the body, and not outside it, as indicated by the signs of perception, such as seeing, hearing, thinking, and knowing. The Sruti says, 'Oh amiable one, the person is within the body.' It is not said that the person is the cause of the sky, like a pot is the cause of the space inside it. Even a foolish person cannot say this, let alone the Sruti, which is the authority.

Shankaracharya's commentary

To him he said, here itself, inside the body, within the space inside the lotus of the heart, Oh amiable One, exists that Purusha. He is not to be sought somewhere else, in whom originate these sixteen parts, prana and the rest that are being enumerated. That Purusha that is partless appears through ignorance to be possessed of limbs as a consequence of his association with the sixteen parts that are his limiting adjuncts. However, this Purusha has to be shown as an absolute entity by eliminating, through knowledge, those parts that condition him. That is why the parts are spoken of as originating from the Purusha. Since no empirical pronouncement as to attainability and the means of attainment can be made unless there be the superimposition of prana and the rest on the attributeless, non-dual, pure principle, therefore the origin, existence and absorption of the parts that are

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within the domain of ignorance, are superimposed (on Purusha), for the parts are always seen to exist in identity with consciousness at the time of origin, continuation and dissolution.

This is why some deluded people say, ‘Just as ghee (clarified butter) melts through contact with fire, so it is consciousness that originates every moment as the pot etc. and gets destroyed.’ Others (i.e. the nihilists) say, ‘When the consciousness stops, all things then appear as void.’ Still others (i.e. the logicians) say, ‘The knowledge of the pot and the rest arises and gets destroyed as a temporary phenomenon of the Self that is eternal and that imparts the consciousness.’ ‘The materialists say, ‘Consciousness belongs to matter.’ But consciousness that knows no decrease or increase, and yet appears diversely through the attributes of the limiting adjuncts, is nothing but the Self, which fact is borne out by such vedic texts as, ‘Brahman is consciousness’, ‘knowledge, bliss’, ‘Infinite reality is but pure intelligence’.

Consciousness is proved to be invariable from the fact that consciousness remains unchanged even when objects change in their essence, and because anything that is known in any way emerges to consciousness only as such an object of knowledge. It does not stand to reason to say that some external thing may exist substantially and still be unknown, for this is like averring that color is perceived while the eye is non-existent. A knowable thing may not exist at the time of its knowledge, but knowledge is never non-existent so long as there is an object, for knowledge persists in relation to some knowable thing even though some particular object may not be there, for nobody can have such a thing as an object unless he has knowledge.

Since consciousness is not felt in sleep just because it does not exist there, then it follows that it too varies essentially just like its object.

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No, for insofar as the knowledge that reveals its objects is an illuminator of its object just like a light, the absence of knowledge cannot logically be inferred in sleep, just as the absence of light cannot be inferred from the absence of the thing to be lighted up. For the nihilist cannot imagine the absence of the eye when it fails to perceive color in darkness.

The nihilist does, as a matter of fact, imagine the absence of knowledge where there is no actual knowable thing.

The nihilist should explain how he would argue away the presence of that knowledge by which he imagines the non-existence of that knowledge, for the non-existence of the knowledge being itself a knowable object, it cannot be cognised unless there is knowledge of it.

Since knowledge is non-different from the knowable, non-existence of knowledge follows from the non-existence of the knowable object.

Not so, because non-existence too is admitted as cognisable. By the (Buddhist) nihilists it is admitted that non-existence is also known and that it is everlasting. Now, if knowledge be non-different from (the knowable) non-existence, it also will become eternal, and because the non-existence of knowledge becomes essentially a knowledge, non-existence (of knowledge) is reduced to a meaningless term. In reality, knowledge is neither a non-existence nor is it non-eternal. Nor do we lose anything if the mere epithet of non-existence is applied to knowledge that is (really) eternal.

If it be now argued that although non-existence is knowable, it is distinct from knowledge, then in that case, the non-existence of the knowable will not lead to the non-existence of knowledge.

The object is different from knowledge, but knowledge is not different from its object.

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It is all mere talk that does not lead to any real distinction, for if it be held that the object and knowledge are identical, then it is meaningless talk to say that the knowable object is distinct from knowledge while knowledge is not distinct from its content, and it is comparable to the thesis that vahni (fire) is distinct from agni (fire), while agni is not distinct from vahni.

If, however, knowledge be different from the content of knowledge, the conclusion arrived at is that the absence of any knowable object does not logically imply the absence of knowledge (as such).

Since there can be no awareness (of knowledge) when there is no object to be known, it certainly follows that knowledge itself is absent in the absence of any object.

Not so, for awareness is admitted in sleep inasmuch as it is held by the (Buddhist) nihilists that consciousness persists even in sleep.

Even there it is held that consciousness is known to itself.

No, since the distinction of the two (viz. knowledge and object) is already postulated. Inasmuch as the knowledge that pertains to an object of the form of non-existence is different from that non-existent object, the difference between the knowable and the knowledge stands as an established fact. That fact, having been proved, it cannot be revivified like a dead man, nor can it be reversed by even a hundred nihilistic Buddhists.

Insofar as knowledge is known by some other knowledge, there crops up an infinite regress from your point of view, since that knowledge must have another knowledge to know it and that again another.

Not so, for a logical distinction between all (knowledge and objects) is possible. On the admission that everything is knowable to some knowledge, that knowledge which is different from its content remains what it is.

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it is forever. This is a second category that is admitted by all those who are not nihilists, and no third category to comprehend it is admitted. Thus there is no scope for infinite regress.

If knowledge remains unknown to itself, then omniscience becomes untenable.

That defect too should affect him (the Buddhist) alone. What need have we, therefore, to remove it? Besides (for him) there is the fault of infinite regress arising from the admission that knowledge is an object of knowledge, for knowledge is certainly knowable according to the (Buddhist) nihilists. And because (a particular) knowledge cannot be known by itself, an infinite regress is inevitable.

This fault is equally in evidence (in your theory as well).

This is not so, for couscousness (according to us) can logically be shown to be but one. Since it is but one consciousness, existing in all places, times, persons etc., that appears diversely because of the differences in the multifarious limiting adjuncts constituted by name, form etc., just as the reflection of the sun on water. Therefore that objection has no force, and hence the statement that is under consideration here also agrees with this.

From the Upanishadic text ('here itself inside the body'), it follows that Purusha is contained here inside the body, like a jujube fruit in a vessel.

No, (this is wrong) because Purusha is the cause of such parts as prana, and because nobody will understand Purusha as the source of such parts as prana, faith etc., if he be delimited by a mere body. This follows from the further fact that the body is thus an affect of those very parts, because the body, which is constituted by the parts, prana and the rest, which (in their turn) are the products of Purusha, cannot contain within itself,

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like a jujube in a vessel, Purusha who is the origin of its own source.

This is possible on the analogy of the seed and the tree. Just as a tree is the effect of a seed, and the effect of that tree is a fruit, mango for instance, which holds within itself the (stone that is the) cause of its cause (viz. the tree), similarly the body can contain within itself even Purusha, though it is the cause of its own cause (viz. prana etc.).

That is untenable, because it implies difference and divisibility. In the analogy, the seeds contained in the fruits of the tree are different from the seed that produced the tree, whereas in the case to which the analogy applies, the very same Purusha, that is the cause of the causes of the body, is spoken of in the Upanishad as confined within the body. Moreover, things like the tree and the seeds can be related by way of the container and the thing contained, because they are composite by nature, whereas Purusha is not divisible, though the parts (viz. prana etc.) and the body are. Hereby, it is shown that inasmuch as even the space cannot be contained within the body, how much less can Purusha, who is the cause of space, be confined within it? Therefore, the illustration is inapt.

Leave alone the analogy. The point is borne out by the text itself.

That cannot be, for texts cannot create things anew, since a text is not meant to reverse anything. What is its function? It is concerned with expressing things as they are. Therefore, the text ‘inside the body’ is to be understood in the same sense as the statement that space exists within the cosmic egg. Besides that text conforms only to empirical experience insofar as from such logical grounds as (the experiences of) seeing, hearing, thinking, knowing etc., Purusha is assumed to be residing as a limited being within the body. Since it is within the

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body that he is realized, therefore, it is said, 'O amiable one, that Purusha is inside the body.' When not even a fool can wish to conceive mentally that Purusha, who is the cause of space, can be encompassed by the body like a jujube in a vessel, much less can a vedic text do so, which is a valid means of knowledge.

As a description of Purusha, it has been said, 'that Purusha in whom originate those sixteen parts'. Though that origination of the parts was stated (there) in the Upanishad in another connection, still the present text (dealing with creation) is meant to recount the order in which the origination occurred as also to show that creation is preceded by intelligence.

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स ईक्षांचक्रे । कस्मिन्नहमुत्क्रान्त उत्क्रान्तो भविष्यामि कस्मिन्नवा प्रतिष्ठते प्रतिष्ठास्यामोति ॥३॥

Sa Eekshaam Chakre. Kasminnahamutkraanta Utkraanto Bhavishyaami Kasminvaa Pratishthite Pratishthaasyaameeti.

He pondered: What is that on departing from which I shall depart, and on being established in which I shall be established?

Anvay

Sah– he, Eekshaamchakre–thought, pondered, Kasmin Utkraante– who having gone out, Aham–I, (Api– also), Utkraantah– gone out, Bhavishyaami– shall become, Kasmin Pratishthite– who being established, Pratishthaasyaami– shall be established.

Translation

He (the Purusha) pondered : What is that which when it vanishes, I vanish also, and when it remains, I remain?

Commentary

This mantra visualizes the thoughts of Purusha. What is that which when it disappears, makes me disappear, and which when it exists, makes me exist? Since Purusha is the pure, unmanifest, transcendental consciousness, what can exist and not exist which makes him, the Purusha exist and not exist? One can infer that it is Prakriti through which Purusha manifests itself in the visible and cognizable dimension.

Yoga sutras state Tadartha Eva Drishyasya Atma. This means that for the sake of that (Purusha) alone does Prakriti exist. It is said in the scriptures that the entire structure of the universe is a manifestation of conjunction between Purusha and Prakriti. Purusha is the cognizer and Prakriti is the medium of cognition.

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is something like the analogy of a car and its passenger. The purpose of a car is to complete the journey. It is only a medium for the passenger to arrive at his goal. Prakriti always strives to complete the whole plan of evolution and merge totally with Purusha. The purpose of Prakriti is fulfilled when Purusha is attained. Purusha appears to peep into the world through the veil of Prakriti. It appears to have different forms of consciousness, recognition and awareness due to Prakriti. Once Prakriti and her veil vanish, then Purusha's concept of name, form and idea also vanish. It experiences itself as pure consciousness.

Just as the light of a bulb, covered in different colored papers, gives different shades of light but shines brightly when each layer of colored paper is removed, in the same way Purusha too manifests in creation as Apara Brahman. Though the Purusha is pure consciousness, its glory appears to be diminished by the veil of avidya, birth and death.

Shankaracharya tends not to recognize the existence and the role of Prakriti. In his commentaries on Advaita philosophy, he tries to establish that Purusha, referring to Para Brahman, is without parts. He appears to be possessed of limbs as a consequence of his association with sixteen parts that are his limiting adjuncts. He can be experienced as an absolute entity by eliminating these parts that condition him. This elimination of the parts or kalas is achieved through knowledge. With parts, Brahman is Apara experience, and without parts, he is Para experience.

Shankaracharya's commentary

स पुरुषः षोडशकलः पृष्टो यो भारद्वाजेन ईक्षणचक्र ईक्षणं दर्शनं चक्रे कृतवानित्यर्थः सृष्टिफलक्रमादिविषयम् । कथम् ? इत्युच्यते कस्मिन्कर्तृ-विशेषे देहादुत्क्रान्त उत्क्रान्तो भविष्यामि अहं च कस्मिन्नवा शरीरे प्रतिष्ठिते अहं प्रतिष्ठास्यामि प्रतिष्ठितः स्यामित्यर्थः ।

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नन्वात्माकर्ता प्रधानं कर्तृं, अतः पुरुषार्थं प्रयोजनमुररीकृत्य प्रधानं प्रवर्त्ते महदाद्याकारेण । तद्वेदमनुपपन्नं पुरुषस्य स्वातन्त्र्येण ईक्षापूर्वकं कर्तृत्ववचनम्; सत्त्ववादिगुणसाम्ये प्रधानं प्रमाणोपपन्ने सृष्टिकर्त्तरि सतीश्वरेच्छानुवर्त्तिषु वा परमाणुपु सत्स्वात्मनोडप्येकत्वेन कर्तृत्वे साधन-

Now, the soul is not the doer, the Pradhana is the doer, hence the Pradhana acts with the purpose of fulfilling the Purusha's objective, manifesting as Mahat and other forms. It is not reasonable to say that the Purusha acts independently with prior intention; in the state of equilibrium of the three gunas, the Pradhana is established as the creator, or the atoms are guided by the Lord's will, or the sentient self is the sole creator.

भावादात्मन आत्मन्यानर्थकर्तृत्ववानुपपत्तेश्च । न हि चेतनावद्बुद्धिपूर्वकार्यत्मनोडनर्थं कुर्यात । तस्मात्पुरुषार्थं प्रयोजनेन ईक्षापूर्वकमिव नियतक्रमेण प्रवर्त्तमानेडचेतने प्रधानेचे चेतनवदुपचारोऽयं 'स ईक्षांचक्रे' इत्यादि: । यथा राज्ञ: सर्वार्थकारिणि भृत्ये राजेति तद्वत् ।

The notion that the self is the cause of its own existence is also unreasonable. A sentient being does not act without a purpose. Therefore, the Pradhana, being insentient, acts in a predetermined order as if with prior intention, for the sake of the Purusha's objective. This is similar to how a king is said to act through his servants.

न; आत्मनो भोक्तृत्ववक्तृत्वोपपत्तेः । यथा सांख्यस्य चिन्मात्रस्यापरिणामिनोडप्यात्मनो भोक्तृत्वं तद्वद्व दवादिनामिक्षादिपूर्वकं जगत्कर्तृत्वमुपपन्नं श्रुतिप्रामाण्यात् ।

Not so, because the self can be established as the experiencer and the speaker. Just as the Sankhyas establish the self as the experiencer, though it is unchanging and mere consciousness, similarly, the Vedantins establish the self as the creator of the world with prior intention, based on the authority of the scriptures.

तत्त्वान्तरपरिणाम आत्मनोडनित्यत्वाशुद्धत्वानेकत्वनिमित्तो न चिन्मात्रस्वरूपविक्रिया । अतः पुरुषस्य स्वातन्त्र्येव भोक्तृत्वे चिन्मात्रस्वरूपविक्रिया न दोषाय भवतां पुनर्वेदवादिनां सृष्टिकर्तृत्वे तत्त्वान्तरपरिणाम एवेत्यात्मनोडनित्यत्वादिसर्वदोषप्रसंग इति चेत् ।

The transformation of the self into another state is due to its being non-eternal, impure, and multiple. But the change in the nature of the self as mere consciousness is not a defect. Therefore, if the Purusha is independent and the experiencer, there is no defect in its being mere consciousness. But if it is the creator, then it would be subject to the defects of being non-eternal and so on.

न; एकस्याप्यात्मनोडविद्यायां विषयानमरूपोपाध्यानुपाधिकृतविशेष-शुपगमादविद्याकृतनानारूपोपाधिकृतसङ्ववहाराय परमार्थतोडनुपाधिकृतं च तत्त्वमेकमेवाद्वितीयमुपादेयं सर्वतैकिकबुद्ध यनवगाह्यमभयं शिवम् इष्यते न तत्तकर्तृत्वं भोक्तृत्वं वा क्रियाकारकफलं च स्याद अद्वैततत्त्वसर्वभावानाम् ।

Not so, because even the single self, due to ignorance, is associated with various limiting adjuncts, and the distinction between the subject and object is made. The ultimate reality is one without a second, beyond all distinctions, and is considered to be the ultimate goal, free from fear and auspicious. It is not the doer or the experiencer, nor is it the action, the instrument, or the result.

सांख्यास्त्वविद्याविद्याध्यारोपितम् एव पुरुषं कर्तृत्वं क्रियाकारकं फलं चेतिकल्पयित्वागमबहुत्वात्तत्स्वस्यान्तः परमार्थत एव भोक्तृत्वं धन्यतां कृतबुद्धिविषया: सन्तो विहन्यन्ते ।

The Sankhyas, on the other hand, superimpose the attributes of being the doer, the instrument, and the result on the Purusha due to ignorance, and being influenced by various scriptures, they are misled and fail to understand the ultimate reality.

तथेतेरे तार्किका: सांख्यैः । इत्येवं परस्परविद्रूद्धार्थकल्पनात् आमिमांसकैः प्राणिनोऽन्योऽन्यविरुद्धमानार्थदर्शितवात् परमार्थतत्त्ववाददूरेरमेवापकृष्यन्ते अतस्तन्मतनादृत्य वेदान्तार्थतत्त्वमेकत्वदर्शनं प्रति आदरवanto मुमुक्षवः स्मुरिति तार्किकमतदोषप्रदर्शनं किंचिदुच्यते अस्माभिर्नु तार्किकवत्तात्पयरण ।

Similarly, other logicians are refuted by the Sankhyas. Thus, due to the mutual contradictions in their interpretations, the Mimamsakas and others are far removed from the understanding of the ultimate reality. Therefore, those seeking liberation should disregard their views and approach the Vedantic understanding of the unity of the ultimate reality.

तथेतद्वोकतम्— "विवदत्स्वेव निक्षिप्य विरोधोद्भवकारणम् । तैः संरक्षितसद्बुद्धिः सुखं निर्वाति वेदवित् ॥" इति ।

It has been said: 'Having abandoned the cause of conflict among the disputants, one who knows the Veda attains happiness, being protected by good intellect.'

कि च भोक्तृत्वकर्तृत्वयोर्विशेषानुपपत्तेः का नामासौ कर्तृत्वाज्जात्यन्तरभूता भोक्तृत्वविशिष्टा विक्रिया यतो भोक्तैव पुरुषः कल्प्यते न कर्ता प्रधानं तु कर्तेव न भोक्तिति ।

Moreover, since there is no distinction between the experiencer and the doer, it is not reasonable to consider the Purusha as the experiencer and the Pradhana as the doer.

ननूक्तं पुरुषदृचन्मात्र एव स च स्वात्मस्थो विक्रियते भुंजानो न

It has been said that the Purusha, being mere consciousness, remains in its own self, experiencing the modifications, but not acting.

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तत्त्वान्तरपरिणामेन । प्रधानं तु तत्त्वान्तरपरिणामेन विक्रियतेsटोऽनेकम्-

By the transformation into another element. The principal is transformed into many by the transformation into another element-

शुद्धमचेतनं चेत्यादिधर्मवत्त्वद्विपरीतः पुरुषः ।

The Purusha is the opposite of the pure, unconscious, and endowed with the quality of being conscious.

नासौ विशेषो वाऽऽमान्त्वात् । प्राग्भोगोत्पत्तेः केवलं चिन्मात्रस्य पुरुषस्य भोक्तृत्वं नाम विशेषो भोगोत्पत्तिकाले चेज्यते निवृत्ते च भोगे पुनस्तद्विशेषादपेतश्चिन्मात्र एव भवतीति चेन्‍मदाद्याकारेण च परिणमस्य प्रधानं ततोऽपेत्य पुनः प्रधानं स्वरूपेणावतिष्ठत इत्यस्यां कल्पनायां न कश्चिद्विशेष इति वाऽऽमान्त्रेण प्रधानपुरुष्योरविशिष्टविक्रिया कल्प्यते ।

That is not a special characteristic because of being merely a state of consciousness before the origin of experience. The special characteristic called the experiencer of the Purusha, which is merely consciousness, is manifested at the time of the origin of experience and ceases when the experience ceases. Then, it becomes merely consciousness again, devoid of that special characteristic. If it is said that it exists in the form of the intellect, etc., and that the principal is transformed into that form and then returns to its original form, in this conception, there is no specific difference, so it is said that the principal and the Purusha have an identical transformation.

अथ भोगकालेsपि चिन्मात्र एव प्राग्वत्पुरुष इति चेत् ।

If it is said that even during the time of experience, the Purusha is merely consciousness, like before,

न तर्हि परमार्थतो भोगः पुरुषस्य ।

Then, the experience of the Purusha is not real.

भोगकाले चिन्मात्रस्य विक्रिया परमार्थैव तेन भोगः पुरुषस्यैति चेत् ।

If it is said that during the time of experience, the transformation of mere consciousness is real, and therefore, the experience of the Purusha is real,

न; प्रधानस्यापि भोगकाले विक्रियावत्त्वाद्द्रष्टृत्वप्रसंगः । चिन्मात्रस्यैव विक्रिया भोक्तृत्वमिति चेदौष्ण्याद्यसाधारणधर्मवताsम्न्यादि-

No; because the principal also has transformation during the time of experience, it would lead to the consequence of being a seer. If it is said that the transformation of mere consciousness is the experiencer, then it would be like saying that fire, etc., have the characteristic of being hot, etc.

नामभोक्तृत्वे हेत्वनुपपत्तेः प्रधानपुरुषयोर्युगपद्द्रष्टृत्ववमिति चेत् ।

If it is said that the reason for being the experiencer is not established, and that both the principal and the Purusha are seers simultaneously,

न; प्रधानस्य पारार्थ्यनुपपत्तेः । न हि भोक्त्रोर्योरितरेतरगुण-

No; because the principal is not for the sake of another. The two experiencers do not have the quality of being for the sake of each other.

प्रधानभाव उपपद्यते प्रकाशयोरिवरतरतप्रकाशने । भोगधर्मवति सद्वंगिनि चेतसि पुरुषस्य चैतन्यप्रतिबिम्बोदय-

The existence of the principal is not justified, just like the existence of two lights is not justified when they illuminate each other. When the intellect, which is endowed with the quality of being an experiencer, is present, the reflection of the consciousness of the Purusha arises in it.

द्विक्रियस्य पुरुषस्य भोक्तृत्ववमिति चेत् ।

If it is said that the Purusha, which has two activities, is the experiencer,

न; पुरुषस्य विशेषाभावे भोक्तृत्वकल्पनानर्थक्यात् । भोगरूप-

No; because the Purusha does not have any special characteristic, the conception of being an experiencer is meaningless. The purpose of

इच्छेद्र्थः पुरुषस्य नास्ति सदा निर्विशेषत्वात्पुरुषस्य कस्य अपनयनार्थं मोक्षसाधनं शास्त्रं प्रणीयते । अविद्याद्यारोपितान्थोापनयनाय शास्त्र-

The Purusha does not have any desire, being always without any special characteristic. The scripture is composed for the removal of something from someone. The scripture is composed for the removal of the superimposition of ignorance, etc.

प्रणयनमिति चेत्परमार्थतः पुरुषो भौक्तैव न कर्ता प्रधानं कर्तैव न भोक्तृ-

If it is said that the composition of the scripture is for the removal of the superimposition, then in reality, the Purusha is not the experiencer, nor is it the doer. The principal is the doer, not the experiencer.

परमार्थसद्रदस्त्वन्तरं पुरुषाच्चेतोयं कल्पनागमबाह्याप व्यर्था निर्हेतुका चेति नादर्तव्या मुमुक्षुभिः ।

The difference between the real and the unreal is beyond the Purusha's consciousness, and this conception is not based on the scripture and is futile and without any reason, so it should not be accepted by those who seek liberation.

एकत्वेऽपि शास्त्रप्रणयनाद्यनर्थक्यमिति चेत् ।

If it is said that even if there is oneness, the composition of the scripture is meaningless,

न, अभावात् । सत्सु हि शास्त्रप्रणेतादिषु तत्फलार्थिषु च शास्त्रस्य प्रणयनमनर्थकं सार्थकं वेति विकल्पना स्यात् । न ह्यात्मैकत्वे शास्त्र-

No, because there is no existence. If there are composers of the scripture and those who desire its fruit, then the composition of the scripture is either meaningless or meaningful. When there is oneness of the Self, the scripture

प्रणेताद्यस्ततो भिन्नाः सन्ति तदभाव एव विकलपनावनुपपन्ना । अभ्युपगत आत्मैकत्वे प्रमाणार्थंश्चाभ्युपगता भवता यदात्मैकत्व-

The composers of the scripture, etc., are different from that, and their non-existence is not justified. If the oneness of the Self is accepted, and the means of knowledge are also accepted, then the oneness of the Self is established.

मध्युपगच्छता, तद्भ्युपगमे च विकलपानुपपत्तिमाह शास्त्रं "यत्तु वस्य सर्वमात्मैवाभूत्केन कं पश्येत्" (बृ० उ० २/४/१४) इत्यादि । शास्त्र-

The scripture says, "When everything has become the Self, who sees whom?" (Brhadaranyaka Upanishad 2.4.14), etc. The scripture

प्रणयनाद्यु पपत्तिं चाहान्यन्न परमार्थवस्तुस्वरूपादिव्याविषये "यत्र हि द्वैतमिव भवति" (बृ० उ० २/४/१४) इत्यादि विस्तारतो वाजसनेयके ।

Establishes the reason for the composition of the scripture in a different context, saying "where there is duality, it is seen" (Brhadaranyaka Upanishad 2.4.14), etc., and explains it in detail in the Vajasaneya branch.

अतः न तार्किकवादभटप्रवेशो वेदान्तराजप्रमाणबाहुगुप्त इहात्मैकत्वविषय इति । एतेनाविद्याकृतनामरूपाद्यु पाधि-

Therefore, the logicians and the followers of the Bhatta school do not enter into the discussion of the oneness of the Self, which is established by the supreme authority of the Vedanta. By this, the distinction between name and form, which is created by ignorance,

कृतानेकशक्तिसाधनश्रुतभेदवत्त्ववाद-

and the doctrine of difference based on the scripture, which is the means of many powers,

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ब्रह्माणः सृष्ट्यादिकर्तृत्वे साधनाद्यभावो दोषः प्रत्युक्तो वेदितव्यः परैरुक्त आत्मानर्थकत्वादिदोषश्च ।

यस्तु दृष्टान्तो राज्ञः सर्वार्थकारिणि कर्तृगुपचाराद्राजा कर्तेति सोऽनुपपन्नः "स ईक्षांचक्रे" इति श्रुतिरमुख्यार्थबाधनात्प्रमाणभूताया: ।

तत्र हि गौणी कल्पना शब्दस्य यत्र मुख्यार्थो न सम्भवति । इह त्वचेतनस्य मुक्तबद्धपुरुषविशेषापेक्षया कर्तृकर्मदेशकालनिमित्तापेक्षया च बन्धमोक्षा-

द्वयलार्थो नियता पुरुषं प्रति प्रवृत्तिरनुपपद्यते । यथोक्तसर्वज्ञेश्वरकर्तृत्वपक्षे तूपपन्ना ॥३॥

Shankaracharaya's commentary

He, Purusha, endued with sixteen parts, about whom the son of Bharadwaja inquired, made this deliberation on, that is to say, he penetrated into, the subject of creation, result, order etc. How he did so is being stated. Which particular agent, having risen up from the body, shall I become separated? Or, which, continuing to be established, shall I remain established in the body?

Is it not a fact that the Self is not an agent of action, while Pradhana (primal nature) is? Hence, it is Pradhana that evolves as Mahat (i.e. the principle of intelligence) and the rest by setting before itself the needs of Purusha (the conscious-soul). Therefore, in the face of the facts that Pradhana, existing in a state of balance of its (three) constituents of sattwa etc., has to be assumed on valid authority to be the creator; that there exist the minutest atoms that act according to divine will; that the Self has not the wherewithal to create, it being non-dual; that the Self cannot be the author of evil to itself, because a conscious being that acts intelligently cannot do any evil to itself; it is unjustifiable to talk of any agentship of Purusha, preceded by independent deliberation. Accordingly, when to serve the purposes of Purusha, the insentient Pradhana evolves in a regular order, as though out of deliberation. Pradhana is figuratively spoken of as intelligent in the

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statement, 'He deliberated' just as one might say, 'He is the king', with regard to an officer who does everything for the king.

No, since it is as logical to look upon the Self as the doer, as to conceive of it as the enjoyer. Just as from the Samkhya standpoint the Self, that is mere changeless consciousness, can still be the enjoyer, similarly, from the standpoint of the followers of the Vedas, its creatership of the world can be justified on the authority of the Vedas.

Any transformation, consisting in a change of (the essence of) the Self into a different category, causes its impermanence, impurity and multiplicity, but a mere variation within its very nature of consciousness is not such a transformation. Accordingly, if enjoyership is inherent in Purusha himself, any change within that consciousness (of enjoyment) is not open to any charge (of mutation of the Self), whereas from your standpoint, who are followers of the Vedas and admit that the Self is the creator, there does occur an essential mutation. Therefore, the Self becomes subject to all such faults as impermanence etc.

No, for it is held by us that though the Self is but one, still, in a state of ignorance, there occur to it apparent distinctions created by the presence or absence of the limiting adjuncts constituted by the names and forms of objects. The creation of some sort of distinction in the Self by ignorance is admitted as a concession, so that talk about the bondage and freedom of the Self in the scriptures may be possible.

In reality, however, one should stand by the unconditioned entity which is one without a second, which is beyond the reach of all sophists, and which is admitted as fearless and auspicious. There can be no agentship, no enjoyership, nor any action, instrument or result, where everything is reduced to non-duality.

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The Samkhyas, however, first imagine that agentship, as well as action, instrument and result, are superimposed on the Self. But as they are outside the pale of the Vedas, they recoil from such a (monistic) position and hold that enjoyership is a real characteristic of the self.

Again, fancying that Pradhana is a real substance, which is essentially different from the Self, they fall into those snares woven by the intellect of other (dualistic) sophists and lose their bearing. Similarly are the other sophists led astray by Samkhyas. Thus by postulating theories opposed to each other, like carnivores (fighting for a piece of flesh), they continually drift away from the supreme reality owing to their proneness to discover such (distorted) interpretations of the conclusions arrived at by valid means of proof as may demolish each other's point of view.

Therefore, we disclose a few flaws in the theories of the sophists not in the spirit of the sophists, but in order that people desirous of freedom may become devoted to the true import of the Upanishads, viz. the realization of the non-duality of the Self, by ignoring those other theories. Thus has it been said in this connection, ‘Leaving the cause of the origination of all disputes amongst the disputants themselves, and keeping his good sense well protected by their example, the knower of the Vedas reposes happily’.

Moreover, no distinction can be made between the two kinds of modification (in the Self) called enjoyership and agentship. What indeed is that modification characterised as enjoyership which belongs to a class by itself and is different from agentship, depending on which Purusha can be conceived as the enjoyer and not the agent, while Pradhana can be thought of as merely an agent and not an enjoyer?

Did we not say that Purusha consists merely of intelligence and he changes internally in the course of

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No, since in that case the (Samkhya) theory that Pradhana acts for the benefit of another (viz. Purusha) falls through, for among two co-enjoyers there can be no such relationship as overlordship and subordination, just as two lights cannot be so related by way of illuminating each other.

The enjoyment of the unchanging Purusha consists in the production of reflection of Purusha on the mind-stuff in which the sattwa quality predominates and which is by nature an enjoyer.

It cannot be so, for if Purusha is not effected thereby in any way, it is meaningless to posit an enjoyership for him. If Purusha has no evil in the form of experience, he being ever without attributes, then for removing what (evil) is the (Samkhya) scripture written as a means for emancipation?

The scripture is written for the sake of removing the evil superimposed through ignorance.

In that case the hypotheses that Purusha is only an enjoyer and not an agent, that Pradhana is only a doer and not an enjoyer, and that Pradhana is a supreme reality different from Purusha, which (suppositions) are outside the vedic pale, are useless and unwarranted, and hence need not be taken into consideration by the people craving for freedom.

Even from the standpoint of non-duality, such activity as the compilation of scriptures is futile.

No, for no such thing is possible in the state of non-duality. The conflicting thought as to whether the compilation of scriptures is useful or useless can arise only when there are the compilers of the scriptures and others who want to derive some benefit from them. But, if the Self is the only reality, then apart from the Self there can be no compiler of the scriptures, nor anyone else. And in their absence, this kind of hypothesis is altogether unjustifiable.

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From the very fact of your firm affirmation of the unity of the Self, it is admitted by you (from your personal experience) that scriptures serve the valid purpose of revealing the non-duality of the Self. And the following scriptural text declares with regard to that unity of the self, to which you subscribe, that when the conviction arises, there is no scope for doubt: ‘When to the knower of Brahman everything has become the Self, then what should one see and through what?’

Similarly, in the Brihadaranyaka Upanishad it is shown elaborately how it is possible to do such things as the compilation of scriptures in the domain of ignorance, which comprises things other than the supreme reality : ‘Because when there is duality, as it were, (then one sees something)’ etc. (ibid). Here again, at the very commencement (of the Upanishad of the Atharva Veda, viz. Mundaka I : 4), knowledge and ignorance have been separated by calling them higher and lower.

Accordingly, the army at the command of sophistic theories cannot enter here into this domain of the non-duality of the Self that is protected by the hands of the king who is none other than the valid proof adduced by Vedanta.

It is to be understood that hereby is refuted by the fault imputed by others that Brahman lacks the necessary equipment for becoming an agent in the matter of creation, etc., for Brahman can (be imagined to) be associated with differences created by diverse powers and accessories that emerge from the limiting adjuncts created through name and form which are called up by ignorance. And so also is set aside the other objection raised by others that the Self (of the non-dualists) becomes the originator of its own misery.

As for the illustration of an officer who does everything for the king and is called by courtesy a king or a

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master, that has no application here because it runs counter to the (obvious) primary meaning of the vedic text, 'He deliberated', which is meant to impart valid knowledge, for a secondary meaning of a word is called for only where the primary meaning is inadmissible. But here it does not stand to reason that an insentient entity (i.e. Pradhana) should engage in well regulated activity in relation to Purusha, keeping in view the difference between bound and freed souls and taking note of such distinctions as of subject, object, space, time and causation, whereas this becomes justifiable from the stand-point already stated that omniscient God is the creator. By Purusha alone, as by a king, is created Prana, the director of all. How?

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स प्राणमसृजत प्राणाच्छ्रद्धां खं वायुर्ज्योतिराापः पृथिवीन्द्रियं मनो-न्नमन्नाद्वीर्यं तपो मन्त्राः कर्म लोकाः लोकेषु नाम च ॥४॥

Sa Praanamasrijata Praanaachchhraddhaam Kham Vaayurjyotiraapah Prithiveendriyam Manah AnnamAnnaadveeryam Tapo Mantraah Karma Lokaa Lokeshu Cha Naama Cha.

Sa Praanamasrijata Praanaacchchhraddhaam Kham Vaayurjyotiraapah Prithiveendriyam Manah AnnamAnnaadveeryam Tapo Mantraah Karma Lokaa Lokeshu Cha Naama Cha.

Anvay

Sah- he, Asrijata- created, brought forth, Praanam-prana, Praanaat- from the prana, Shradadhaam- faith (for fulfillment of a desire), Kham- ether, Vaayuh- air, Jyotih- fire, Aapah- water, Prithivi- earth, Indriyam- the senses, Manah- the mind, Annam- food, Annaat- from the food, Veeryam- vigour, strength, Tapah- penance, Mantraah- the scriptures, knowledge, Karma- rites, Lokaa- worlds, Lokeshu- in the worlds, Cha- again, (Asrijata- created), Naama- name, Cha- also.

Translation

He then created prana, from prana the desire (will based on faith),from desire, ether, air,fire, water, earth, the senses, mind and food, and from food, strength, penance, the scriptures, rites, and the worlds, and the names in the worlds.

Commentary

This mantra enumerates the sixteen parts or the kalas through which Purusha is perceived in the world of objects. According to yoga, these are the attributes of Prakriti or the power of creation. Because of them the world of name, form and idea is perceived by the individual. They are the different colored papers which

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produces strength, vigor and energy in man. Energy motivates him to perform different activities, and to enjoy the fruit or result derived from that.

Penance or Self-control. Representative of human effort and endurance which propels the individual to go through life with a clear aim despite every pain and suffering, pleasure and joy. Here the faculties which are aiding growth, nature and also the performance of the gross bodies have been described.
Mantras or knowledge. The awareness of spiritual, mental, metaphysical and logical perceptions.
Karmas or rites. Performance of duty as per the rules and laws of nature, the divine and the human wisdom. Following the precepts of dharma and karma combined with kartavya (obligation, duty) which is not imposed but is an integrated part of human life.
The Worlds. The dimensions of experience and attainment. They are meant for enjoyment and for evolution of spiritual consciousness.
The Names in all the worlds and dimensions. Identity and recognition of every object, form and idea.

Shankaracharya's commentary

स पुरुष उत्क्रकारेणैक्षत्‍वा प्राणं हिरण्यगर्भाख्यं सर्वप्राणिकरण-धारमन्‍तरात्‍मानमसृजत सृष्‍टवान् । अतः प्राणाच्‍छदां सर्वप्राणिनां शुभकर्मप्रवृत्तिहेतुभूताम् । ततः कर्मफलोपभोगसाधनार्षिष्ठानानि कारण-भूतानि महाभूतान्यसृजत ।

खं शब्दगुणम्, वायुः स्वेन स्पर्शेन कारणगुणेन च विशिष्टं द्विगुणम् । तथा ज्योति: स्वेन रूपेण पूर्वाभ्यां च विशिष्टं त्रिगुणं शब्दस्‍पर्शाभ्याम् । तथापो रसेन गुणेनासाधारणेन पूर्वगुणानुप्रवेशन च चतुर्गुणा: । तथा गन्धगुणेन पूर्वगुणानुप्रवेशन च पंचगुणा पृथिवी । तथा तैरेव भूतै:ररुध-मिन्‍द्रियं द्विप्रकारं बुद्धी यर्थं कर्मार्थी च दशसंख्याकं तस्य चेश्वरमनः:स्थं संशयसंकल्पलक्षणं मनः ।

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एवं प्राणिनां कायं करणं च सृष्ट्वा तत्स्थित्यथ्यं श्रीहियवादिलक्षण-

Thus having created the body and organs of living beings, for their sustenance,

मन्नम् । ततश्चान्नाद्यमानाद्वीर्यं सामर्थ्यं बलं सर्वकर्मप्रवृत्तिसाधनम् ।

food; and from that food, vigor, strength, and the means for all actions.

तद्वीर्यवतां च प्राणिनां तपो विशुद्धिसाधनं संकीर्तनानाम् । मन्त्रास्तपो

For those endowed with vigor, austerity is the means of purification, and the repetition of mantras is austerity.

विशुद्धान्तर्बिह:करणेभ्य: कर्मसाधनभूतात्रग्यजु:सामाथर्वांगिरस: ततः ।

The Rigveda, Yajurveda, Samaveda, Atharvaveda, and Angiras are the means for purifying the internal organs.

कर्मांगिहोत्रादिलक्षणम् । तपो लोकाः कर्मणां फलम् । तेषु च सृष्टानां

Rituals like Agnihotra are part of these actions. The worlds are the result of actions. In those worlds,

प्राणिनां नाम च देवदत्तो यज्ञदत्त इत्यादि ।

the names of living beings are given, such as Devadatta, Yajñadatta, etc.

एवमेताः कलाः प्राणिनामविद्यादिदोषबोझापेक्षया सृष्टाः:

Thus, these creations are relative to the ignorance and other defects of living beings.

तैमिरिकदृष्टिसृष्टा इव द्विचन्द्रदर्शनमक्षिकाद्या: स्वप्नदृष्टसृष्टा इव च

They are like the creation seen by those with defective vision, or like the creation seen in a dream by those with certain eye diseases.

सर्वंपदार्था: पुनस्तस्मिन्नेव पुरुषे प्रलीयन्ते हित्वा नामरूपादि विभागम्

All these creations merge back into that Purusha, leaving behind their distinctions of name and form.

॥४॥

Shankaracharya's commentary

Having deliberated in the way stated before, he, Purusha, created Prana, the sum total of all the pranas, called Hiranyagarbha, that is the repository of all the organs of all the beings, and is the inner soul of all. From this prana, he also created faith, that is the source of stimulus for all beings for good action. From that he created the great elements that support by becoming the material constituents of the (physical body that is the) vehicle of enjoyment of the fruits of actions.

(He created) the space, possessed of the quality of sound; air, possessed of two attributes, its own attribute of touch and the attribute (sound) of its source (space), similarly fire, possessed of the three qualities, its own quality of color and the qualities of sound and touch belonging to the earlier two; similarly water, possessed of four attributes, its own individual quality of taste and the infusion of the three earlier qualities (sound, touch, color); similarly earth, endowed with the five qualities by virtue of its possession of smell, and the permeation of the four earlier qualities (sound, touch, color, taste).

So also (he created) the organs, constituted of those elements themselves which are of two kinds and are ten in number, for the purpose of sensory perception

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and action, and (he created) mind, the lord of those organs, which resides inside and is characterized by doubt and thought.

Having thus created the causes (i.e. senses) and the effects (i.e. objects) for the creatures, he created food for their sustenance, constituted by paddy, barley etc. From that food when eaten, (he created) ability, vigor that is at the root of engaging in all works. After that (he created) self control for the purification of all those strong creatures who get involved in sin.

Then (he created) mantras, comprising the Rik, Yajur, Sama and Atharva texts, which are the means for (religious) activities for those who have purified their internal and external organs with the help of self control; then rites, such as agnihotra; then the worlds, the results of rites. In these worlds he created names, for instance Devadatta or Yajnadatta, for the created beings.

Thus these parts were created in conformity with the seeds constituted by such defects of the creatures as ignorance, like the two moons, mosquitoes, bees etc., created by the blurred vision of a man suffering from the disease called timira, or like all the sorts of things created by a dreamer, and these again merge into that very Purusha by giving up such distinctions of name, form etc. How?

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स यथेमा नद्यः स्यन्दमानाः समुद्रायणाः समुद्रं प्राप्यास्तं गच्छन्ति भिद्येते तासां नामरुपे समुद्र इत्येवं प्रोच्यते । एवमेवास्य परिद्रष्टुरिमाः षोडश कलाः पुरुषायणाः पुरुषं प्राप्यास्तं गच्छन्ति भिद्येते चासां नामरुपे पुरुष इत्येवं प्रोच्यते स एषकलोऽमृतो भवति तदेष श्लोकः ॥५॥

Sa Yathemaa Nadyah Syandamaanaah Samudraayanaah Samudram Praapyaastam Gachchhanti Bhidyetee Taasaam Naamarupe Samudra Ityevam Prochyate. Evamevaasya Paridrashturimaah Shodasha Kalaah Purushaayanaah Purusham Praapyaastam Gachchhanti Bhidyetee Chaasaam Naamarupe Purusha Ityevam Prochyate Sa Eshokalomrito Bhavati Tadesh Shlokah.

Sah- that, Yatha- as, Imaah- these, Syandamaanaah- flowing, Nadyah- rivers, Samudraayanaah- flowing towards the ocean, Astam Gachchhanti- disappear, Praapya- having reached, Samudram- the ocean, Taasaam- their, Naama- name, Roope- forms, Bhidyetee- are obliterated, Iti- thus, Samudrah- the ocean, Evam- alone, Prochyate- is spoken of, Evam- so, Eva- verily, Asya- of this, Paridrashuh- the seer of all, Purushasya- of the Purusha, Imah- these, Shodasha Kalaah- the sixteen kalas, Purushaayanaah- resting in the Purusha, Prapya- having reached, Purusham- the Purusha, Astam- disappear, Naamaroope- name and form, Taasaam- of these, Bhidyetee- are destroyed, Iti- thus, Purushah- the Purusha, Evam- alone, Prochyate- is spoken of, Sah- that, Eshah- this (Purusha), Akalah- devoid of kalas, Amritah- immortal, Bhavati- becomes, Tat- that, Eshat- this, the following, Shlokah- verse, Bhavati- is.

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Translation

As the rivers flowing towards the ocean, flow into and become one with it, abandoning their name and form, and become known as the Ocean, similarly the sixteen parts of the wise seer, who realizes Purusha, merge into him and their identities are destroyed. He then becomes free from the kalas and immortal. There is the following verse about it.

Commentary

In the end all the attributes or kalas again merge in the unmanifest and observant Nature. To illustrate this, the above mantra uses the analogy of a river which has its own identity and yet upon merging with the ocean, becomes one with it.

In normal conditions, these kalas are perceived by the individual self with ordinary and veiled awareness. They are merged and fused into one identity at the time of Samadhi by the practices of yoga. At that time their separate existence is not perceived and the Consciousness as Transcendental Self alone remains in its full glory.

Shankaracharya's commentary

स दृष्टान्तो यथा लोक इमा नद्यः स्यन्दमानाः सवन्त्यः समुद्रायणाः समुद्रोद्यनं गतः आत्मभावो यासां ताः समुद्रायणाः समुद्र प्राप्तो-पगम्यास्तं नामरूपपितरस्कारं गच्छन्ति । तासां चास्तं गतानां भिद्यते विनश्यतो नामरूपे गंगायमुनेत्यादिलक्षणे । तदभेदे समुद्र इत्येवं प्रोच्यते तद्रस्तूदकलक्षणम्

एवं यथायं दृष्टान्तः, उक्तलक्षणस्य प्रकृतस्यास्य पुरुषस्य परिद्रष्टः परिषमन्ताद् दृष्टुदर्शनस्य कर्तुः स्वरूपभूतस्य यथार्कः स्वात्मप्रकाशस्य कर्ता सर्वतः तद्रदिमा: पोषयति कालाः प्राणाद्याः उक्ताः कलाः पुरुषायणा नदीना्मिव समुद्रः पुरुषोङ्यनमात्मभावगमनं यासां कलानां ताः पुरुषायणा: पुरुषं प्राप्य पुरुषातमभावमुपगम्य तथैवास्तं गच्छन्ति । भिद्यते चासां नामरूपे कलानां प्राणाद्याख्या रूपं च यथास्वम् । भेदे च नामरूपयोर्दनष्टं तत् त्वं पुरुष इत्येवं प्रोच्यते ब्रह्मविद्र्ः ।

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य एवं विद्धान्गुरुणा प्रदर्शितकलाप्रलयमार्गः: स एष विद्यया प्रविलापितास्वविद्यायाकर्मं जनितासु प्राणादिकलास्वकल: अविद्याकृतकलानिमित्तो हि मृत्युः तदपगमेऽकलत्वादेवामृतो भवति तदेतस्मिन्नर्थ एष इलोकः ॥५॥

And he who knows this, having been shown by his teacher the path of dissolution of the parts, having merged his ignorance, work and its results into knowledge, and having his parts such as Prana etc., created by ignorance, eliminated, becomes immortal owing to the destruction of his parts. For, death is caused by the parts born of ignorance. When these parts are gone, one becomes immortal. In regard to this matter, the following verse occurs.

Shankaracharya's commentary The illustration is this : As these flowing rivers that have the sea as their goal, the place where they get absorbed, reaching the sea, court disappearance, lose their name and form, for instance, Ganga, Yamuna etc. They are eliminated, owing to their absorption, and when the identification is thereby established, their substance that is water is called merely by the word sea. Similarly, Purusha, who is possessed of the attributes mentioned before, is being considered here. Of him who is the seer on all sides, who is the agent of a vision that is identical with his real nature, just as the sun is the revealer everywhere of the light that is identical with itself, these sixteen parts, counting from Prana, that have been mentioned, which have Purusha as their goal, the place where they get identified, as the sea is with relation to the rivers, reaching Purusha, getting identified with Purusha, disappear, and of them, of the parts, the respective names such as Prana, as well as forms, get destroyed. When name and form are eliminated, the entity that remains undestroyed is called by the knowers of Brahman as Purusha. He who has become thus enlightened after being shown by his teacher the process of the absorption of the parts, becomes free from parts, when the parts viz. Prana and the rest that are the creation of ignorance, desire and action, are absorbed through knowledge, and he becomes immortal. Death is a creation of the parts originating from nescience. When those parts are gone, one becomes immortal.

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अरा इव रथनाभौ कला यस्मिन्प्रतिष्ठिताः । तं वेद्यं पुरुषं वेद यथा मा वो मृत्युः परिव्यथा इति ॥६॥

Araa Iva Rathanaabhau Kalaa Yasminpratishthitaah. Tam Vedyam Purusham Veda Yathaa Maa Vo Mrityuh Parivyathaa Iti.

Araah- the spokes, Iva- like, Rathanaabhau- a wheel hub, center of the chariot, Kalaah- the kalas, Yasmin- in whom, Pratishthitaah- are established, Tam- that, Vedyam- worth knowing, Purusham- the Purusha, Veda- know, Yathaa- so that, Mrityuh- death, Vah- you, Maa Parivya- thaah- may not hurt.

A wheel is two rings, one inner and one outer. The outer and the inner rings are connected by the spokes. As per the Advaita system of thought, the inner ring is Para and the outer, Apara. The inner is Brahman, the Absolute. The outer is Ishwara, the unit. The spokes are the attributes of Maya, which have their base in ignorance and illusion. With the dawn of Vidya or knowledge, the veil of illusion is removed and the wheel is perceived as a whole. It is stated in this mantra that the kalas as spokes have a separate identity and are centered in Purusha at the time of creation,

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enjoyment and dissolution. Then during meditation, the sadhak is able to recognize creation as a manifestation of the Purusha in its various aspects and forms. When he gains this understanding he attains freedom or kaivalya. He is able to witness with joy the play of Brahman.

The above description is used by other schools of thought as well. Samkhya and Yoga state that Purusha is the inner ring and Prakriti the outer. Tantra states Siva and Shakti as inner and outer. Ultimately, immortality is achieved by the Sadhak who is able to fuse them into one entity.

Shankaracharaya's commentary

अरा रथचक्रपरिवारा इव रथनाभौ रथचक्रस्य नाभौ यथा प्रवेशितास्तदाश्रया भवन्ति यथा तथेत्यर्थः; कला: प्राणाद्या यस्मिन्पुरुषे प्रतिष्ठिता उत्पत्तिस्थितिलयकालेषु तं पुरुषं कलानामात्मभूतं वेदं वेदनीयं पूर्णत्वात्पुरुषं पुरी शयनाद्वा वेद जानीत; यथा हे शिष्या मा युष्मान्मृत्यु: परिगयथास्तु मा परिव्यथयतु । न चेद्विज्ञायेत पुरुषो मृत्युनिमित्तां व्यथामपन्ना दुःखिन एव यूं स्थ । ऋतस्तनमा भूदस्माकमित्यभिप्राय: ॥६॥

As spokes which are, as it were, the dependents of a chariot wheel, are transfixed in the nave of the chariot wheel, that is to say, as they are dependent on the hub, so one should know that knowable Purusha, who is the self of the parts (limbs) and who is called Purusha because of all-pervasiveness or existence in the city (i.e. of the body) in whom, in which Purusha, are transfixed the parts (limbs) during the states of origin, continuance and dissolution. (You know him) so that, Oh disciples, death may not afflict you on any side. If Purusha remains unknown, you will continue to be miserable under the pain inflicted by death. Hence may that not fall to your lot. This is the idea.

Shankaracharaya's commentary

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तान्होवाचैतावदेवाहमेतत्परं ब्रह्म वेद । नातः परमस्तीति ॥७॥

Taan Hovaachaitaavadevaahametatparam Brahma Veda. Naatah Paramasteeti.

Anvay Taan- to them, (Sah- he), Uvaacha- said, Aham- I, Etaavat- upto this, Etat- this, Param- supreme, Brahma- the Brahman, Veda- know, Atah- beyond this, Param- the Supreme, Na Asti- there is not. Translation Then Sage Pippalada said (addressing them all): So far as I know of the supreme Brahman, there is none higher than him.

ते तमार्चयन्तस्त्वं हि नः पिता योडस्माकमविद्यायाः परं पारं तारयसीति नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥८॥

Te Tamarchayantastvam Hi Nah Pitaa Yosmaakamavidyaayaah Param Paaram Taarayaseeti Namah Paramareeshibhyo Namah Paramareeshibhyah.

Anvay Te- they (the six disciples), Tam- him (Sage Pippalada), Archayantah- having worshipped, (Uvaacha- said), Twam- you, Hi- indeed, Nah- our, Pitaa- father, Yah- who, Asmaakam- us, Avidyaayaah- of the ignorance, Param- the Supreme, Paaram- the shore beyond, Taarayasi- crossing, Iti- thus, Namah- salutations, Paramaree- shibhyah- to the great Rishis, Namah- salutations, Param- reeshibhyah- to the supreme Rishis.

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Translation

The six disciples having worshipped Sage Pippalada said (to him): 'Indeed you are a father to us. You helped us cross to the other shore, the sea of ignorance.'

Commentary

In conclusion, Sage Pippalada states : This has been my understanding of the Supreme Self. In my opinion, there is nothing higher than him to be realized and attained. He is the culmination of all efforts, wisdom, action, cause and results. Therefore, know him as the Supreme.

After having received guidance from an enlightened master and seer of their times, all the six disciples paid their homage unto him. They expressed their gratitude as disciples ! You are our father, our enlightener. Your teachings and imparting of wisdom have removed our doubts and helped us go beyond our ignorance. Our gratitude and salutations to you.

Shankaracharya's commentary

तानेवमनुशिष्य शिष्यांस्तान् होवाच पिप्पलाद: किलैतावदेव वेद्यं परं ब्रह्म वेद विजानाम्यहमेतत् । नातोऽस्मात्परमस्तप्रकृष्टतरं वेदितव्यमित्येवमुक्तवान् शिष्याणामविदितशेषास्तित्वावशंकानिवृत्तये कृतार्थबुद्धिजननार्थं च ॥७॥

ततस्ते शिष्या गुरुणानुशिष्टास्तं गुरुं कृतार्था: सन्तो विद्यानिष्ठ्रयमपश्यन्त: कृतवत् इत्युच्यते- अर्चयन्त: पूजयन्‍त: पादयो: पुष्पांजलिब्रह्माशरीरस्य विद्यया जनयित्वा अनि्त्यस्याजरामरस्याभयस्य । यस्त्वमेव अस्माकमविद्यया विपरीतज्ञानात् जन्मजरामरणरोध: खादिग्राहादपारदविद्यामहोदधेरपारं तारयस्यस्मानित्यत: पितृत्वं तवास्मान् प्रत्युपपन्नमितरस्मात् । इतरोऽपि हि पिता शरीरमात्रं जनयति । तथापि स प्रपूज्यतमो लोके किं वक्तव्यमात्यन्तिकाभयदातुरित्यभिप्राय:। नम: परम ऋषिष्यो ब्रह्मविद्यासम्प्रदायकर्तृ भ्यो नम: परमऋषिष्य इति द्विवचनमदार्थम् ॥५॥

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Shankaracharya's commentary

Having thus instructed them (i.e. the disciples), Pippalada then said to them, 'I know thus far only, this supreme Brahman that is worthy to be known. Beyond this, there is not anything higher to be known.' Thus did he say this in order to remove from the disciples any doubt that there might still remain something unknown, and also in order to generate in them the conviction that they had attained the final achievement.

It is being stated what those disciples did when they found no recompense for their knowledge after being taught by the teacher and getting their purposes fulfilled.

It being stated what they saidw hile they were worshipping his feet, by offering handfuls of flowers and saluting him with their heads, 'You, indeed, are our father since you have generated through knowledge (a fresh) birth in Brahman that is eternal, ageless, deathless and fearless. Since it is you who, with the help of the raft of knowledge, have ferried us across ignorance or false knowledge, to the other shore of the boundless ocean of nescience, called emancipation, consisting in absolute cessation of rebirth- (ferried us) as though across an ocean itself, infested with birth, old age, death, disease, sorrow, etc., which are like sea animals. Therefore, your fatherhood towards us is more justifiable than that of the others (i.e. our real fathers). The other father, who begets the body alone, is yet the worshipful in the world. What to speak of one who guarantees absolute fearlessness?' This is the purport of the salutation to the great seers, the originators of the line of traditional transmission of the knowledge of Brahman. The repetition of namah paramarishibhyah, salutation to the great seers, is for showing eagerness.

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Harikrishnadas Goyandaka, Ishadi Nau Upanishad, (Hindi, Gita Press, Gorakhpur, VI edition Vikram Samvat 2025)
Prashnopanishad with Shankar Bhashya, (Hindi, Gita Press, Gorakhpur, Vikram Samvat 2025)
Swami Satyananda Saraswati, Nine Principle Upanishads, (Bihar School of Yoga, Munger, Bihar, India, Second edition 1985)
Swami Satyananda Saraswati, Four Chapters of Freedom, (Bihar School of Yoga, Munger, Bihar, India, Third edition 1989)

5 Swami Gamdhirananda, Eight Upanishads, Volume 2, (Advaita Ashram, Mayavati, Almora, India, Second edition 1966)

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NOTES ON SADHANA

PRASHNOPANISHAD

(YOGA SIDDHANTA BHASHYA)

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INTRODUCTION TO SADHANAS OF PRASHNOPANISHAD

In the first chapter of Prashnopanishad, Sage Pippalada has instructed the seekers on the process of Tapasya, Brahmacharya and Shraddha, and has answered the question related to creation.

In the second chapter, the supporters of living beings which are the five elements, the five sensory organs and the mind, along with Prana, their chief, are discussed.

In the third chapter, the origin of Prana, how it enters the body, how it divides itself into the five pranas for the maintenance of the body, and how it leaves the body, are explained.

In the fourth chapter, the states of sleep and dream are elucidated.

In the fifth chapter, the mantra Om is explained as representing the highest reality and the three syllables of Om are described.

In the sixth chapter, the Purusha with sixteen parts is discussed and indirect instructions about Shodashkala meditation are given.

The common belief is that the upanishads are philosophical treatises only and they do not contain any practical guidance for the seekers to incorporate in life. We have found that they contain practical guidelines as well as theoretical knowledge of the supreme. Therefore, these notes are an attempt to understand the process of sadhana as described in this upanishad.

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When matter becomes physical then we become physical, because creation is a process of manifestation of matter. Each and every one must return from matter, from nature, to consciousness. We know matter but not the Self. We talk about God but we do not know; we talk about higher transcendental things but do not know. Talking about them is one thing, but understanding, experiencing and knowing them is another thing, because it is based on self discipline, self effort and experience. We know only those things which are visible and gross, but can we believe and think that what we see is everything? Is there nothing beyond this gross and visible matter? Is the body the ultimate definition? Are we the body or something different to the body? Are we the mind or different from the mind? Are we the senses or emotions or are we the seer of those?

Yoga sadhana is an attempt, an effort to search for the reality behind the appearance. There are two distinct events in creation; one is called reality and the other, appearance. This body is an appearance, the external form is an appearance. Matter is an appearance, but what is reality. This reality is something that one has to know and is not an intellectual philosophy. It is not what is written in the books; it is a matter of personal experience. In order to understand and experience this reality, you have to go deep into yourself, and going deep is the process of yoga sadhana.

When the sages said ‘Atma deepo bhava’, they were trying to indicate an inner experience. The practices of kundalini, kriya, hatha, raja, jnana yoga etc. are meant for those people who have this objective in mind. There are two objectives which yoga sadhana has to fulfill, but one thing is common to both. Whether one wants happiness and health or inner experience, one must have a disciplined mind, because without discipline

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one cannot achieve anything in this world or in the inner world.

Just as you discipline and train a wild horse, an elephant or a dog, you have to discipline and train the mind. Humanity today is functioning without a disciplined mind. A disciplined mind functions well within the proper dimensions and that process is natural, voluntary and integral. The same concept of discipline has been described here in the form of Tapasya, Brahmacharya and Shraddha. Those who are familiar with the process of yoga will attempt to relate them with the yamas and niyamas, but the instructions that have been described here by Sage Pippalada were specifically meant for seekers who have reached a point of perfection in their life and expressions through the prior practices of yamas and niyamas.

Tapasya relieves the personality from its inertia and it is a process of physiological, biological and psychological purification. It paves the way for a dynamic manifestation of human personality which is conducive to the attainment of higher realization of Prakriti and the Self.

Brahmacharya relieves physical and psychological debilities which bind the human being in a complex web of desires, guilt, passions, conflicts of pain and pleasure, anxiety etc.

Faith sharpens the intensity of meditation and develops sincerity which is based on will power for further progress and evolution of inner personality.

After making an effort to discipline the personality with the practice of yama and niyama, after balancing and harmonizing the energies of the body, prana and mind with the practices of asanas and pranayamas, the personality is then refined with these three principles of tapasya, brahmacharya and shraddha. This enables the mind to understand and experience the subtle

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BRAHMACHARYA (CELIBACY)

In Sanskrit Brahma means ‘higher reality’ and achar means ‘to live in’. Brahmacharya means to move, learn and live in the higher reality. But the religious sects throughout the world have a different explanation about it. For them brahmacharya or celibacy means complete control over the sexual interactions, because the sex urge represents one of the strongest instinctive desires in man and is difficult to control and channel.

In the vedic tradition, the relationship between man and woman within the limits of righteousness and dharma is considered to be a virtue and not an eternal sin. Therefore the monastic concept of continence is very different to its true concept.

In the practices of yoga and tantra, brahmacharya means perfection in retaining the bindu. The tantric yogi does not lose his bindu because he knows how to hold and sublimate it. It should therefore be understood as maintaining a positive state of personality where the higher energy is not allowed to dissipate. Celibacy is not merely a concept of sexual abstention. Sexual abstention was taught in the vedic tradition in order to create a healthy, disciplined, social structure. It may or may not help a person to have a higher experience, but it will definitely help him achieve amicability, unity, conformity and purity in his social and personal life. Brahmacharya also gives one the physical benefits of strength, power, heat in the system, vitality, resistance, splendor, endurance and the possibility of choosing the future course of one’s karmas.

According to the vedic tradition, one should not touch a man or woman before attaining the age of twenty five. Until then the individual does not possess the necessary maturity of the various physiological, psychological and emotional functions and aspects of

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them today. Many who tried to become brahmacharis could not do so, because the prevalent conditions of that society are not suited to complete abstention. When they could not manage it properly, their behavior reflected this mismanagement. Sexual abstention has a definite effect on the quality and structure of awareness, as long as there is no suppression. Because of suppression, many times a breach of trust is created and guilt develops.

One must have a total concept of brahmacharya from both the physiological and psychological viewpoints. The sexual behavior is influenced by the various hormones produced within the body. One must have the basic understanding of these hormones and their effect on the body. How do they influence the gonads and testes in the male body and the ovaries in the female body? In response to what kind of stimulation are these hormones released in the body? Do they stimulate the testes? How? Do the testes create seminal fluid? How does seminal ejection create an experience of orgasm? How does this experience come to an end? How does one fall prey to the emotional states related with sex? What is the influence of all the these happenings on the mind? All these aspects will have to be taken into account as one re-evaluates the meaning of brahmacharya.

Finally, brahmacharya has to become part of human consciousness. The best way to be established in brahmacharya and to be divine is to have the attitude of passionlessness, reverence and worshipfulness. There has to be mastery in an act of passion, for without this brahmacharya is self deception. There is no doubt that if one can observe brahmacharya totally, not merely refraining from sex but also redeeming oneself from sensual fantasies, and channelling the mind towards creativity, the speed of the progress will be very fast.

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What a non-celibate achieves in six years' time, a celibate can achieve in one year's time.

Brahmacharya includes and incorporates in itself proper observation and expression in the world of the senses, control and channeling of all sensory and sensual indulgences or bhogas (experiences and cravings of pleasure). Certain guidelines are given in the spiritual tradition to become a brahmachari and those are:

Organize your day. Have a timetable of your daily routine.
Organize your day. Have a timetable of your daily routine.
Control of diet. Diet is important. High protein diet stimulates the sex hormones.
Control of diet. Diet is important. High protein diet stimulates the sex hormones.
Redeem yourself from sexual fantasies, lust and desire.
Redeem yourself from sexual fantasies, lust and desire.
Disassociate yourself from sexual acts and amorous advances.
Disassociate yourself from sexual acts and amorous advances.
Avoid sexual conversations, sexual pleasantries, toying with yourself and with others, films etc. Be natural and just forget about it.
Avoid sexual conversations, sexual pleasantries, toying with yourself and with others, films etc. Be natural and just forget about it.
Make certain disciplines for yourself and follow them quietly.
Make certain disciplines for yourself and follow them quietly.
Change your soft bed. Have a proper, firm bed.
Change your soft bed. Have a proper, firm bed.
Avoid constipation.
Avoid constipation.
Practice asanas and pranayamas to channel the dissipated energies.
Practice asanas and pranayamas to channel the dissipated energies.

To maintain brahmacharya is not easy, but if you can accomplish the rituals connected with it, it becomes much easier. There are sattwic people with a calm and quiet nature and balanced sexual impulses. There are rajasic people with aggressive sexual impulses. There are tamasic people with inhuman and perverse sexual urges. From the viewpoint of brahmacharya, celibacy is the way to immortality and loss of semen is death. As a householder, lead the sexual life in an organized way by controlling the mind and impulses. If you cannot do this, then control your diet and change your lifestyle.

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SHRADDHA (FAITH)

Faith is an inherent quality, it is not to be cultivated but discovered. Man is born with life, consciousness and faith. In the course of evolution, man has become aware of the life, aware of consciousness upto a point, and in the same way he will have to become aware of faith.

Belief can be learned, cultivated, indoctrinated, structured and destroyed, but not faith. Faith is called shraddha. Shraddha in Sanskrit means ‘the basis of truth’. In every person there is a basis of truth which is a part of his being. This shraddha has to be realized. In order to realize faith, it is important to cultivate a closeness, a deeper relationship, a better understanding of someone who can help one realize it. God, guru and your personal concept of divinity are the three things which can help you discover faith within. Shraddha is the greatest property and wealth of a human being. The main factor behind his existence. At times that faith may be hidden or concealed, at times it is killed, at times it is protected and nurtured. Don’t confuse faith and belief, they are different. Belief is a mental substance and faith is a spiritual substance. Those people who are innocent have faith, and that faith has been known to move mountains.

Paramahansa Satyananda Saraswati has said, ‘I believe that God and faith are the two sides of the same coin. The moment you have realization of faith, you realize God. The moment you have realization of God, you realize faith’. This can also be explained differently. God is formless, an experience, a transcendental experience. One cannot see him with the naked eye or by means of the mind. One cannot even realize him by any mundane, sensory and sensual tools, but when faith becomes effulgent, God is there. Along with the spark of divinity in all, there is faith, but this faith is

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in an embryonic form, in a seed state which needs to be developed and exploded. If you are thirsty and stand near the tap and say water, water, water, the thirst will not be quenched. You have to open the tap and drink the water. Just because you have understood faith, it does not mean that you have got it. It has to be experienced and it is a gradual process which begins with Guru and ends with God. Guru is a man; he has a human frame. A saint or sage may have a great soul but even then he has a physical, material body. If you want to heighten your faith, you have to develop it around a visible form first.

Intellect is the greatest enemy of faith, that is why it is said be childlike. It is not said be shildish. Intellectuals are childish, innocents are childlike. To be childlike is to have the purity of a baby, the knowledge of a realized man and the vastness of a kind person. Faith is a quality which is inherent and has yet to be discovered.

DHYANA (MEDITATION)

Concentration of mind is necessary to overcome uncertainty and indecision. With the practice of concentration, the mental forces begin to get unified and the confidence increases. Will power becomes stronger and the gap between the two areas of mind which causes conflict is unified. It is a practice which when followed implicitly, perfects the experience of the inner effulgence, the Self.

Meditation is the most beneficial practice mankind has ever known. It exists in all the various cultures and religions of the world, even though it is referred to by different names. Hindus name it dhyana, Buddhists as jhana, Chinese as chuan, Japanese as zen and Christians as prayer. Nowadays people are referring to meditation when they speak of reflection, contemplation, awareness, witnessing and concentration.

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Each night when one sleeps, the whole world and all its pains are dead. In sleep there are no passions and emotions, no time and space, no 'I' and duality. These are absent as in dhyana but with one difference. There is total unconsciousness or a state of no self awareness in deep sleep, but there is profound awareness in the meditative state. If one is able to impose self awareness at the time of deep sleep then that would be meditation.

Meditation accelerates the possibilities and pace of the evolution of consciousness. It is a practice of mind-fullness which when perfected becomes constant and unbroken, culminating in Samadhi.

An important practice of meditation is concentration on a symbol in the region of the mid-eyebrows, the site of the third eye. According to the yogic view, the third eye represents the intuitive faculty, the second eye represents intellect and reasoning, and the first eye represents instinct and automatism. Animal nature is supported and guided by the first eye, human nature by the second and yogic nature is directed by the third eye. One of the purposes of human evolution is to develop and awaken the third eye which will lead man to experience higher and subtler dimensions of the Self.

If one loses the comforts and luxuries of life or even the beloved or the whole world, it does not matter. But, one thing that should never be lost is the track of the light house that is within the Self. In this infinite ocean of life, if sight of that light is lost, then one is doomed to destruction. Human beings should not be without a destination, but more important than that is the ability to see the light house. Which way should a man go? There are two clear points or directions in front of him. One is the world of the mind and senses, and the other is the silent corner of the Self. Upon entering the wilderness of the sensory forest, one is dissipated and disturbed, tense and depressed, but upon entering into the silent

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areas of consciousness and the Self within, what one experiences is Shanti, peace.

BASIC PREPARATORY MEDITATION

There are many techniques of preparation and concentration which lead one to the meditative state of mind. Those techniques are enumerated in the systems of veda, tantra and yoga, such as raja, kriya, kundalini, laya, nada, mantra and bhakti. For gaining an understanding of the meditative processes described in this book, a very simple form of dhyana is presented here in the form of a class transcription, which aims to further your perception of the inner being.

Hari Om Tat Sat.

Sit down comfortably in any meditative asana. Spine erect, head straight, hands on the knees in jnana or chin mudra. Eyes and mouth gently closed. Mentally observe and adjust all parts of the body so that you are fully comfortable. Once your body is made comfortable, minimize all physical movements and try not to move. Become still and silent physically. You have to experience a sound mentally. That sound will be the basis of movement in the mental plane. That sound, that word or that mantra will become the center of your consciousness, and the center is in between the two eyebrows. The method is simple and not at all complicated, but to perfect it needs perseverance and practice. We will use the sound of Om for our practice. I will set the rhythm, the movement and you will follow me mentally in the same way.

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The Om is being chanted by me only to give you an example of how it should be done mentally by you.

As is the practice on the outer plane, so you will have to practice on the mental plane.

The difference is that here, for example, I demonstrate and try to create a sound.

Whereas in real chanting there is no chanting.

There is only mental perception and experience.

Create the sound Om mentally and rhythmically between the eyebrows.

The rhythm should neither be too slow nor too fast, and this rhythmic movement should be continued for at least ten minutes.

Feel the mental vibrations in the middle of the eyebrows as Om, Om, Om, non-stop, unceasing for that period.

Different thoughts will try to come and break the concentration.

You should not worry about their intervention.

Do not react to the disturbances of your thoughts within that period and do not lose awareness of the mantra.

Sometimes the disturbing thoughts will reign supreme.

Then again the consciousness of the rhythmic movement of the mantra will come to the forefront.

Again the thoughts may and will intervene.

In this way, the whole process will take place.

And if disturbing thoughts intervene inbetween, you should not worry at all.

But keep on with the rhythmic movement of the sound.

When you practice this for about ten minutes, then the consciousness is withdrawn to a very great extent.

You take the symbol or the form on which you are trying to meditate.

Now follow me in the rhythmic chanting.

(Om, Om, Om is chanted rhythmically fifty four times).

Gradually take your mind to the center of the eyebrows.

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Meditation on the third matra of Aum :

– The higher self here manifests in a seed form as Prajna, the omniscient and omnipotent force contained, which contains within itself the immense possibilities of generation, organization and destruction.

– Dimension of this manifestation is the unknown causal world.

– It is a world of ideas in their seed state, which manifest due to the force of Icchha Shakti or inherent will of manifestation.

– The being termed Prajna channels the experiences of this causal world.

– The matra, vibration or syllable representing this causal dimension is ‘M’.

– The guna or quality inherent in this dimension is sattwa, the effulgent nature.

– The way to experience the world of Prajna is through japa (constant remembrance and meditation) where all the faculties of mind and emotions are channelled in the living experience of the divine nature.

– This state is experienced in the unconscious or nidra mind.

MEDITATION OF SIXTH CHAPTER

Meditation on Shodashkala :

– This meditation enjoins fixing the mind on the highest reality known as Brahman. A gradual transformation of the gross nature and mind takes place with an aim to become one with the highest experience in the state of Samadhi and Turiya.

Proper training is required under the guidance of a competent guru so that every unfoldment of consciousness becomes a state of realization. It is the surest way of emancipation.

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ॐ भद्रं कर्णेभिः शृणुयाम देवा: भद्रं पश्येमाक्षभिर्यजत्रा: ।

Om Bhadram Karnebhir Shrinuyaama Devaa Bhadram Pashyemaakshabhiryajatraah.

स्थिरैरंगैस्तुष्टुवाग्सस्तनूभिरव्यंशेम देवहितं यदायु: ॥

Sthirairangastuwaan Sastanoobhirvyashema Devahitam Yadaayuh.

स्वस्ति न इन्द्रो वृद्धश्रवा: स्वस्ति न: पूषा विश्ववेदा: ।

Svasti Na Indro Vriddhashravaah Svasti Nah Pooshaa Vishvavedaa.

स्वस्ति नस्ताक्ष्यो अरिष्टनेमि: स्वस्ति नो बृहस्पतिदधातु ॥

Svasti Nastaarkshyo Arishtanemih Svasti No Brihaspatirdadhaatu.

ॐ शान्ति: शान्ति: शान्ति: ॥

Om Shaantih, Shaantih, Shaantih.

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YOGA RESEARCH FOUNDATION

The Yoga Research Foundation was founded in 1984 by Paramahansa Satyananda. The aim of this research institution is to provide an accurate assessment of yoga practices within a scientific framework and establish yoga as a science essential for the further evolution of mankind. Initially, this research will incorporate investigations into the therapeutic aspects of yoga.

The first project planned is a five-year study on respiratory disorders, which has been chosen because these problems seriously affect a large number of people. Published reports have shown that regular practice of yoga is of great benefit to the sufferer.

This research program, inaugurated by Paramahansa Niranjanananda at Ganga Darshan on Basant Panchami, 10th February 1989, and attended by a Symposium of interested medical professionals from India and overseas, will be simultaneously conducted in India, Australia and Europe.

Examinations, including full lung function tests with the spirometer at the Yoga Research Foundation's fully equipped, modern and computerized research center is undertaken at the commencement of each course. Participants are taught various yogic practices and are closely monitored for the duration of the research.

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SIVANANDA MATH

Sivananda Math is a charitable institution founded by Paramahansa Satyananda in 1984 in the memory of his guru, Swami Sivananda Saraswati. It aims to facilitate the growth and development of the underprivileged and deprived sections of society, with special emphasis on the rural communities.

Till now, Sivananda Math has completed the following projects : distribution of scholarships to over 500 deserving students, free distribution of clothes and food to the needy in villages ravaged by natural calamities, the digging of 50 tube wells in Munger town to facilitate the water supply, fortnightly visits to villages with its mobile hospital to provide free medical assistance along with veterinary services, and construction of a Bus stand in Munger town.

Future plans include the adoption of villages, the construction of model villages, and the provision of educational facilities and textbooks to backward areas. Longterm aims such as provision of ponds, wells and hand pumps in the dry areas, construction of schools, libraries, research centers and hostels, establishment of orphanages, rest houses, ashrams, hospitals, nursing homes, sanitoriums, first-aid centers and homes for the disabled are also included in this scheme.

All these services will be provided without consideration of caste, and religion. A few villages have been selected for the pilot schemes. Preliminary appraisals of their health and educational requirements have been conducted in order to assess what future assistance can be given.

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1. Prashna Upanishad Sanakara Bhashya Yoga Siddhanta Bhashya Paramahansa Niranjanananda

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