1. Selections from 108 Upanishads Mahadevan T.M.P

THE

UPANISHADS

SELECTIONS WROM THE 108 UPANISHADS

WITH

ENGLISH TRANSLATION

BY

T. M. P. MAHADEVAN, M.A . Ph.D.

FOREWORD

BY

Prof. M. HIRIYANNA

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FOREWORD

URING the past few years, Mr. A. Natesan has brought out Dridged editions of the two great epics, ie Ramayana and the Mahabharata, and ' the most popular of the Puranas, the hagavata. With laudable enterprise, he now following them mpanion volume np with containing selections om the Upanishads. The need for this pblication was, if anything, greater gcause the Upanishads are the very- jundation of all Indian thought, and a howledge 'of them is essential to & orrect understanding of the Indian view f life. If the three previous volumes ive us an insight into the ideal of ractioal life, the present one reveals to s its philosophic basis. But thè impor- ince of the Upanishads does not depend erely upon the place they occupy in ie development of Indian thought, their

FORE WORD

intrinsic value also is very great. Without entering into details,/it may be stated that they possess excellences, both of form and content, which have proved fascmnating even to foreigners. Thus Schopenhauer, it is said, always had a version of the Upanishads on his table and 'was in the habit, before going to bed, of performing his devotions from its pages' As a collection compiled from such a source, this handy volume deserves to be widely read. /The number of the Upamshads, Y as commonly reckoned, is very large, but only about a dozen of them are genuine portions of the Veda. The rest are all later and are relatively of inferior value, though even they are not without their distinctive appeal./ Selections from both the groups are included here, the former being classed as'major' and the latter as 'minor' Upanishads. Two or three short Upanishads, belonging to the first group, appear in full, while the others are repre- sented by passages which have been selected with a good deal of care. The exfracts

FOREWORD v

from the second group are naturally

fewer. As in the volumes already pub- lished, the passages are accompanied by English renderings which are both simple and faithful. Prefixed to the selections from .each Upanishad is a short note which sums up its teaching, and indicates all that is noteworthy about it. There are also brief comments to link together the selected passages where they are not continuous. The utility of an anthology provided with such aids is obvious, parti- cularly to those who, for one reason or another, cannot make use of the original text itself. The term upanishad literally means sitting down near by', and, at first, it signified 'secret teaching', i.e., the teach- ing which was jealously guarded from the unworthy and was imparted only to disciples whose fitness to receive it had been pro- perly tested. The word has since come to be applied to the treatises which embody such. teaching. The older or classical Upanishads, as being part of the Veda, all *belong to the pre-Buddhistic period,

vi FOREWORD

and are therefore prior to 500 B.C. Their farther limit cannot be determined with any definiteness, but it is clear that it must be, at least, a couple of centuries earlier. Several of the doctrines, for which the Upanishads stand, are associated with the names of renowned sages, lıke Sandılya and Yajnavalkya, and it may not be wrong to look upon those early exponents as the authors of the respective doctrines, But we must not understand from 'this that the Upanishads, mn their present form, are their handiwork. The doctrines, as at first taught, were in all probability epitomised m pithy formulas like Tat tvam ass which, when communicated to tried disciples, were accompanied by oral explanations. The explanations came, in course of time, to be more or less fixed; and out of them have developed the texts as they are now known to us. Hence in one sense, they are not ascribable to any specific authors at all. That is evidentlv what should be meant by the common description of the Upanishads as sruti or revelation'.

FOREWORD vii

There are some ideas that dominate the teaching of all the Upanishads. The most important of them are two: (1) that' of the value of jnana or knowledge of the ultimate reality, and (2) that of the need for vairagya or complete detachment. The whole of the Upanishadic doctrine may, indeed, be said to hinge on these two conceptions of mana and vairagya; and a later Vedantic work represents them as 'the two wings that are indispensable for the soul, if it should soar unrestricted to its* eternal home of freedom and peace .* To indicate the central teaching of the Upanishads, it will suffice to explain the significance of these conceptions. To take up the latter first : (1) Detachment .- No matter what Upanishad we take, we are sure to find that it emphasises the need for absolute detachment. But it should not be thought that the emphasis implies that social duties are ignored and that the teaching is therefore negative, for this attitude of detachment cannot, and is not intended * Vweka-cudamani st. 376.

viii FOREWORD

to be, cultivated in the abstract. Samnyasa, which symbolises it, is only the fourth and last asrama; and fitness for i presupposes the strenuous discipline of the other three stages, particularly that of the householder with its multifarious social duties. Thus vairagya, being the fihal outcome of such training, cannot be characterised as unsocial or purely negative. The training, indeed, aims at the annihil- ation of desire, but only as the result of service whole-heartedly rendered to others. It may be thought that whatcter'be the nature of the steps leading to it, samnyasa in itself iş negative, since it briet means a curtailment, if not a total abandonment, of social activities. It may appear so from some passages found in the Upanishads; but there are others, which enjoin the continuance of such activities throughout life. A well-known passage of the latter kind occurs in the Isa Upanishad. In its first verse, the Upanishad inculcates complete renun- ciation but qualifies it in the very next one by adding that incessant activity

FOREWORD jx

also is necessary. The natural inference to be drawn from it is that man should live amidst others all his life, discharging his obligations to them, but only that he should never think of reaping any personal benefit by doing so.| Thus samnyasa stands for much more than self-denial. That is only one aspect of it; and there is another aspect, not less important, viz., devotion to the service of others. To state the same otherwise, it signifies self-renunciation and not world- renunciation. It this teaching of absolutely disinterested work, as is now well known, that was amplified later in the Gita, definitely shifting the emphasis. from the form of samnyasa to its spirit. Vis) Knowteage .- The curtivation or detachment is recommended not as an end in itself, but as a means to the pursuit of Truth or the knowledge of ultimate reality which, to be successful, should necessarily be disinterested. This reality is sometimes represented objectively as the all-pervading principle or Brahman and, at other times, subjectively as the

x FOREWORD

inmost soul of the individual or Atman. But the distinction is not meant to be taken as final. What the Upanishads signify by both is the same, viz., a spiritual reality which is in and beyond all particular facts and which explains all that is in the universe, including the individual self. It is thus neither Brahman nor Atman, in one sense; but both in another. This reality is often spoken of as unknowable, but we should not conclude from it that the teaching of the Upanishads is agnostic. It only means that the ultimate reality cannot be made the object of any ordinary mode of apprehension-a view which is quite intelligible, since it is, by hypothesis, all-comprehensive and therefore not other than the apprehending subject. While thus denying the possibility of cognising it in the familiar way, the Upanishads un- equivocally declare that it can betrealised in one's own experience. That is, though we cannot know Brahman we can, as it is said, be it. Yoga or meditation is the

FOREWORD

necessary aid to this realisation; and, if steadfastly practised, it will transform such indirect knowledge of the ultimate reality as may be gained by a study of the Upanishads, into direct experience. It is this direct or immediate experience of it that is finally meant by gnana. When knowledge in this deeper sense dawns upon a person, he attains moksha or deliverance. On the negative side, it is described as free from all sorrow and pain, and, on the positive side, it is sometimes characterised as one of joy but, at other times, as transcending it. It means that the joy of deliverance is not of the precarious kind with which we are familiar, but is transcendental, such as is meant by the saying of a much later age: Sukham duhkha-sukhatyayah. Rather it is not joy at all but abiding peace, or repose that ever is the same. Further, the state of o moksha is conceived not as attainable- elsewhere but here and now, if one so wills. The Katha Upanishad, for example,. says: 'When all desires dwelling in the heart vanish, then a man becomes.

xii FOREWORD

immortal; and (even) here reaches thesgoal (vi. 14). Such a person is called; a jivan- mukta, or 'one that is, free while still alive'. This view, on account of its recognition of the possibility of perfecting oneself in the present life, marks a great advance on the earlier Vedic belief that the final ideal of man is to attain the bliss of heaven hereafter. Socrates is stated to have brought philosophy, down from heaven to earth; the seers TE the Upanıshads, we may say, discovered that that heaven itself is on this earth, could one but realise it. Perfection does not mean, according to them, a change of ime, place and circumstance. It is rather rising above them all, or overcoming every form of narrowness, through knowledge and self-discipline. What is the attitude towards life and the world of one that has become a jivanmukta? He no longer seeks the true, for the spiritual unity of all that exists is now a matter of personal experience to him; and he is so much saturated with that experience that, under

FOREWORD xiii

no circumstances, does he grow oblivious of it. He never loses 'the touch of the one in the play of the many' Equally striking is the change in his devotion to the good of others. /rhe ultimate unity of everything that / exists having been realised, all desire vanishes of itself. Hence his selflessness ceases to be the result of conscious effort; and his service to others, if those terms can still be used in referonce to him, becomes spontaneous-the natural and necessary expression of the universal love which complete knowledge begets. In other words, he loves others not as such but as himself, because he. feels his identity with them. That the knowledge of Upanishadio truth connotes such perfect love is beautifully/ shown by what (according to Suresvara) Yajna- valkya says to his wife, Maitreyi, in his joy at finding her eager to know that trath from him · 'Impelled by great love for her Siva, Parvati has wrought -herself into half of his frame; but you (with far greater love)

xiv FOREWORD

are yearning to mingle with the whole of my being'.

अतिस्नेहापकृष्टोमा देहार्ध शूलिन: श्रिता। त्वं तु सर्वात्मनात्मानं कृत्स्नं मामापुमिच्छसि।। Varttıka on Brihadaranyaka Upanshad, II. iv. 69.

M. HIRIYANNA.

BREFACE

T .HE present volume is the ifth in the series of condensed versions of Sanskrit texts and collections of scriptural . verses which Mr G. A. Natesan with much forethought has undertaken to publish for the benefit of those who have the. inclmation but not the time to go through the mass of sacred Indian terature. It presents selections from the 108 Upanishads with their translation in English. There are other works known as Upanishads. Four of them are found in

Persian by Dara Shukko, the half-brother of Emperor Aurungazeb. But the selections given in these pages are from the traditional 108. The first Part of the book contains selections from the ten Major Upanishads that head the classical list as found in the last of the Upanishads, Muktika.

xvi PREFACE

Next follow the Svetasvatara and the Kaushitaki which, though classed under the Mmor Upanishads, are very important from the point of view of the central Upanishadic teaching,, The second Part consists of selections from the other Minor Opanishads whose classification into six groups according to the topic dealt with has been adopted. In the matter of, selection, the guiding principle has been to give the main teaching of the Upanishadic philosophy. To secure this end, consistent with the limitations of space, repetitions have been avoided with- out omitting the important passages. At the commencement of the selections from each Upanishad will be found an intro- ductory note giving details regarding the Upamıshad also its contents. To ensure continuity of thought, prefatory notes are given at the top of sections of the Upanishads, and contents of omitted portions are also indicated. In preparing the translation, it has been my aim to be faithful to the original without doing violence to the English

PREFACE xvii

language. The commentaries of Sankara and Upanishad-Brahma-Yogin have been very helpful in negotiating many a difficult corner. Among the English translations I have consulted are those of Max Muller and R. E. Hume. It is with pleasure that I express here the debt of gratitude that I owe to Dr. C. Kunhan Raja, Reader in Sanskrit, University of Madras, whose unstinted guidance I have had at every stage of the production of this volume. My thanks are due also to Mr T. R. Venkatarama Sastri and Mr K. Bala- subrahmanya Ayyar, who have helped me by reading through the proofs and making valuable suggestions both in regard to the selection and in regard to the transiation. To Professor M. Hiriyanna, whose writings have always been an inspiration to me, I acknowledge my indebtedness for the interest he has taken in this work and for the Foreword he has written. Mr G. A. Natesan, with his long experience in this line of work, his usual insight and critical acumen, has ii

xviii PREFACE

been a real guide to me and his touch is noticeable throughout the book. To him I am grateful for the opportunity he has given me of being useful in the laudable programme he has planned. I am thankful also to Mr Natesan's staff in the Printing Department who have spared me all the labour of attending to printing details. I shall deem myself sufficiently recompensed if this book con- tributes, in however little a measure, to the already increasing interest in the teaching of the Upanishads.

T. M. P. MAHADEVAN.

INTRODUCTION

-HE Vedas are the earliest recorded religious literature of the world. The word 'Veda' from 'vid' 'to know' means 'a book of wisdom'. There are four Vedas -Rig, Yajur, Sama, and Atharva. Each of these consists mainly of two parts, uiz., the Mantras and the Brahmanas. The Mantras are hymns in praise of one or more of the Vedic gods; and they are preserved in collections known as the Samhitas. The Brahmanas, liturgical in character, are intended to give practical guidance in the performance of sacrificial rites, The Brahmanas include the Upanishads, which are usually their , concluding parts. While the Brahmanas are discussions on rituals, the Upanishads are speculations in philosophy. The transition from the Brahmana to the Upanishad is ordinarily effected by means of .an Aranyaka (literally 'forest-book') which gives a philosophie interpretation of the rituals. | Tradition beliaves that

xx INTRODUCTION

the division of the Veda into Mantra, Brahmana, Aranyaka, and Upanishad, 18 to suit the four stages in a man's life, u2., Brahmacharya, Garhastya, Vana- prastha, and Samnyasa. The Brahmacharin or the student learns not only the Mantras but also the other portions of the Veda, so that he may be well prepared for the conduct of his entire future life. As a householder (grihastha), he has to carry out the rituals; and these he learns from the Brahmanas. When he retires to the forest as a Vanaprastha, the Aranyaka provides him a substitute for the rituals and prepares him for receiving the philosophic wisdom of the Upanishads. As a Samnyasin, he seeks to realise Brahman which is taught in the Upanishads. V The Upanishads are called the Vedanta or the end of the Veda, since they form the concluding sections of the Veda. Like the word 'metaphysics', 'Vedanta' too has a double meaning. It signifies that the Upanishads are not only the final portions of the Veda but also

INTRODUCTION

the essence of the Vedic teachin meaning of the term 'Upani variously interpreted by Comn According to Sankara, the Upa so named because it 'destroys' ignorance or 'leads' to Brahman. Suresvara derives three meanings from the three senses of the root 'sad'-to decay, to go or know, . to destroy. The Upanishad is that which brings about the decay of Avidya, or that which makes one understand Brahman, or that which effects the destruction of ignorance without residue. Thus the Commentators would have the meaning of the word 'Upanishad' to be Brahma- vidya or knowledge of the Absolute. This meaning, however, is philologically and historically unjustifiable. The Upa- , nishads themselves use the word in the sense of rahasya or secret. The etymo- logical meaning of the word is 'sittmng (sad), close by (upa) with devotion (ni)'. Since the Upanishadic doctrine is not for the masses, it was given to the elgible pupil in seclusion. Hence 'Upanishad' came to mean secret doctrine.

xxii INTRODUCTION

The number of Upanishads known to us exceeds two hundred. Tradition recog- nises one hundred and eight. But only a few of them are old. Ten Upanishads are considered to be principal. Their names as well as their classical order are stated in the verse - isa-kena-katha-prasna-munda- mandukya-tittirih aitareyam cha chandogyam brhadarnyakam tatha. The date of these canonical Upanishads is difficult to determine. But all Indo- logists are agreed that most of them should have been composed before the sixth century B.C., and that all of them may he regarded as nre-Buddhistic. The central teaching of the Upanishads may be summarised in the formula Brahman = Atman Through the objective method of extrospection, the Upanishadic seers discovered that Brahman is the world-ground, the cause of the origination, sustentation and destruction of the universe. Through the subjective method of introspection, they concluded

INTRODUCTION xxini

that the self of man (Atman) is not to confused with his psycho-physical trappings. Then through an intuitive flash, they identified the two and arrived at the principle of unity. If Brahman be not Self, it would be a brute reality, an unknown somewhat. If the Self be not Brahman, it would be a psychical flux, finite and perishable. The two extremes of materialism and mentalism were avoided by identifying the self with Brahman. It is this non-dual Truth that is character- . ised as satyam (existence), jnanam (con- sciousness) and anantam (infinitude), and as satyasya satyam (the real of the real). A beautiful illustration of the process of identification of Brahman with Atman is found in the Chandogya where Svetaketu receives from his father, the great instruc- tion about the identity of the individual with the Absolute in the statement "that thou art" (tat tvam asi, Svetaketo). Two tendencies are to be found in the teaching of the Upanishads. While some texts regard Brabman as the real cause of the world (saprapancha), others adopt

xxiv INTRODUCTION

the via negativa and describe Brahman as 'not this' 'not this', and the world as an illusory appearance. thereof (nish- prapancha). The later schools of Brahma- parinama-vada and Brahma-vivarta-vada are based respectively on these two lines of thought. Sankara, the great exponent of Advaita, holds that the universe is merely an illusory appearance (vivarta) effected by Maya, and regards the other view (Brahma-parinama-vada) as the lower standpoint of gauging the Real from the empirical level. The goal of man, according to the Upanishadic teaching, is realisation of Brahman. As means thereto are taught an attitude of detachment, the spirit of renunciation, cultivation of cardinal virtues, devotion to the Deity, a passion for inquiry and knowledge of the Absolute. It is the knowledge of the Supreme that removes all sorrow and delusion, for as the Isavasya says, there can be no sorrow and no delusion for one who has seen the unity of the self in all beings. T. M. P. MAHADEVAN.

PUBLISHER'S NOTE

feel happy that I have been able to add .. yet another volume to the series of selections from Sanskrit classics with English translation such as the Ramayana, the Mahabharata, the Bhagavata and "Prayers, Praises and Psalms" which I have already published. This book, the fifth in the series, 1s the first attempt to present under one cover and in a handy volume, selections from all the Principal and Minor Upanishads. My main desire has been to present to the general reader compilation which will enable him to form an idea of the greatness and sublimity of the Philosophy of the Upanishads. I venture to think that this volume amply fulfils that purpose. It only remains for me to acknowledge my gratitude to Dr. Kunhan Raja, Dr. Mahadevan, Mr. T. R. Venkatarama Sastri and Mr. K. Balasubramania Aiyar for their unstinting help in the preparation of this book and to Prof. Hiriyanna for his valuable Foreword.

G A. NATESAN.

INDIA'S SACRED SHRINES & CITIES This book gives a vivid account of important cities and Sacred Shrines in India, together with the history and legend connected with them. An attempt is made to cover notable Shrines and cities all over British India and the Indan States as well. It will be found mndispensable not only to the pious pilgrim but to the foreign tourist interested in art and architecture. But it is no mere guide book for the pilgrim tourist only. It is lterature of a novel kind, making available to the English reading public the rich treasures of the sthala purana, with copious of places and temple descriptions nrchitecture. To help the pilgrim in his progress from temple attempt is made to to temple, every gie practical advice on the routes and the con- vemient methods of transport available. With Index and 86 Illustrations.

Price Rs. Three. To Subs. of "Indian Review ", Rs. 2-8

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CONTENTS PAGE FOREWORD iii ... PREFACE ... XV INTRODUCTION ... XIx PUBLISHER'S NOTE ... XXV

MAJOR UPANISHADS ISAVASYOPANISHAD 1 ... KENOPANISHAD 9 KATHOPANISHAD 20 ... PRASNOPANISHAD 60 MUNDAKOPANISHAD 89 ... MANDUKYOPANISHAD 116 ... TAITTIRIYOPANISHAD 123 .. AIBAREYOPANISHAD 145 .. CHANDOGYOPANISHAD 161 BRIHADARANYAKOPANISHAD 209 SVETASVATAROPANISHAD 252 KAUSHITAKYUPANISHAD 266

MINOR UPANISHADS SAMANYAVEDANTOPANISHADS .. 277 Akshyupanishad 278 .. Adhyatmopanishad 279- Annapurnopanishad 280 Atmopanishad 281 Atmaprabodhopanishad 282 Ekaksharopanishad 283 Garbhopanishad 284 .. Niralambanopanishad 285 .. Paingalopanishad 287 . Pranagnihotropanishad 288 ... Mantrikopanishad . 289

xxviii CONTENTS

PAGE

Mahopanishad 290 Muktikopanishad 292 Mudgalopanishad 294 Maitrayanyupanishad 295 Vajrasuchikopanishad 296 Sarirakopanishad 297 Sukarahasyopanishad 298 Sarvasaropanishad 800 Savitryupanishad 801 Subalopanishad 802 Spryopanishad 303 "Skandopanıshad 304

YOGOPANISHADS 305

Advayatarakopanishad 307 Amritanadopanishad 308 Amritabindupanishad 309 Kshurikopanishad 310 Tejobindupanıshad 311 Trisikhibrahmanopanishad 313 Darsanopanishad 815 'Dhyanabindupanishad ... 816 Nadabindupanishad 317 Pasupatabrahmopanishad 318 Brahmavidyopanishad 319 Mandalabrahmanopanishad 320 Mahavakyopanishad 321 Yogakundalyupanishad 322 Yogachudamanyupanishad 323 Yogatattvopanishad Yogasikhopanishad 324 ... 325 VVarahopanishad 326 ...

CONTENTS XXIX

PAGE

Sandilyopanishad 327

Hamsopanishad .. ... 328

SAMNYASOPANISHADS 329-

Avadhutopanishad 330-

Arunyupanıshad 331 ... Katharudropanıshad 332 Kundikopanıshad* 333 ..

Jabalopanishad 384 ... Turiyatita vadhutopanishad 336 Naradaparivrajakopanishad 387

Nirvanopanishad 338

Parabrahmopanıshad 389 Paramahamsaparivrajakopanishad 340 Paramahamsopanishad 341 Brahmopanıshad 342

Bhikshukopanisad 343

Maitreyyupanıshad 345 ... Yajnavalkyopanishad 346 Satyayaniyopanishad 347 Samnyasopanishad 348

VAISHNAVOPANISHADS 349

Avyaktopanishad 350 .. Kalisantaranopanishad 361 .. Krishnopanishad ... 352- Garudopanishad ... 353 Gopalatapinyupanishad 354 ... Tarasaropanishad 356 .. Tripadvibhutimahanarayana 858 ... Dattatreyopanishad 359 Narayanopanishad ... 360

CONTENTS

PAGE

Nrisimhatapinyupanishad 361 Ramatapinyupanishad 364 Ramarahasyopanıshad 366 Vasudevopanishad 367 Hayagrivopanishad 368 SAIVOPANISHADS 368 Akshamalikopanishad 371 Atharvasikhopanishad 372 Atharvasira-Upanishad 874 Kalagnirudropanishad 375 Kaivalyopanishad 377 Ganapatyupanishad .. 379 Jabalyupanishad 380 Dakshinamurtyupanishad 381 Panchabrahmopanishad 382 Brihajjabalopanishad 383 Bhasmajabalopanishad 385 Rudrahridayopanishad 386 Rudrakshajabalopanishad 887 Sarabhopanishad 388 SAKTOPANISHADS 389 Tripuropanishad 391 Tripuratapinyupanishad 392 Devyupanishad 393 Bahvrichopanishad 395 Bhavanopanishad 896 Sarasvatirahasyopanishad 397 Sitopanishad Saubhagyalakshmyupanishad ... 399

... 400

"The Upanishads are the 'sources of .. the Vedanta philosophy, a system in which human speculation seems to me to have reached its very acme". "I spend my happiest hours in reading Vedantic They are to me lke the light of the morning, like the pure air of the mountains,-so books.

simple, so true, if once understood." MAX MULLER

"From every sentence (of the Upanishads of Vedanta) deep, original and sublume thoughts arise, and the whole is pervaded by a high and holy and earnest spirit In the whole world there is no study so beneficial and so elevating as that of the Upanishads (the Vedanta) . (They) are products of the highest wisdom .It is destined sooner or later to become the faith of the people." SCHOPENHAUER

असवो मा सदमय। तमसो मा ज्योतिर्गमय & मृत्योर्मा अमृतं गमय॥।

॥ उपनिषद्ः ॥

THE UPANISHADS

॥ ईशावास्योपनिषत् ॥

ISAVASYOPANISHAD

[The Isavasya Upanishad, or the Isa Upanishad as it is bmefly called, which belongs to the Vajasaneyr School of the Yajur Veda, consists of erghteen stanzas and deals with the problem of the material causality of the world and of man's relation thereto, the nature of the highest truth and the difference between reality and unreality and between knowledge and ignorance. The Upansshad derives its name from the opening word of the text, Isavasyam or Isa. \Phis is one of the most- beautiful Upanishads and has appealed to thinkers more strongly than any other Upanishad. It is beautiful both in thought and in expression.]

THE UPANISHADS

पूर्णमद: पूर्णमिदं पूर्णात् पूर्णमुदच्यते। पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यने॥ ओं शान्ति: शान्तिः शान्ति: ।

That is full, this is full The full come! out of the full. Taking the full from th full, the full itself remains Om peace peace, peace.

ISAVASYA 3

ईशा वास्यमिदं सर्वे यत्किच जगत्यां जगत्। तेन त्यक्तेन भुज्जीथा मा गृध: कस्यस्विद्धनम्।।

By the Lord is encompassed all this, whatsoever changing there is in this changing (world) Through the renuncia- tion of that (world) mayest thou enjoy; covetest thou not anyone's riches.

कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समा:। एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यने नरे॥

Ever performing works here one may wish to live a hundred years. "In. this way-not otherwise than this it is othee, that art a man, the deed adheres not4it

असुर्या नाम ते लोका अन्घेन तमसा वृताः। तांस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जना:।

There are verily these demoniac worlds, enveloped in blinding darkness, and to them go, departing hence, whosoever slay the self.

4 THE UPANISHADS

अनेजदेकं मनसो जवीयो नैनदेवा आप्तुवन् पूर्वमर्षत्। तद्धावतोऽन्यानत्येति तिष्ठ- त्तस्मिन्नपो मातरिश्वा दघाति।

Unmoving, one, swifter than the mind; the gods do not reach it (the self)) as it speeds before; it overtakes others that run, though itself standing still; in it the all-pervading air supports the activities of beings

तदेजति तन्नैजति तहरे तद्वन्तिके। तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः ॥

It moves and it moves not; it is far and it is near; it is inside of all this; and it is outside of all this.

यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति। सर्वभूतेषु चात्मानं ततो न विजुगुप्सते।। And he, who uniformly sees all beings even in his self and his own self in all beings, does not feel repelled therefrom from beings).

ISAVASYA 5

/यस्मिन् सर्वाणि भूतान्यात्मैवाभूद्विजानतः। तत्न को मोह: कः शोक एकत्वमनुपश्यतः॥ Where to one who knows, all beings are verily identical with one's own self, there. what delusion and what sorrow can be to him who has seen the identity > स पर्यगाच्छुकमकायमत्रण- मस्नाविरं शुद्धमपापविद्धम्। कविर्मनीषी परिभू: स्वयंभू- र्याथातथ्यतोऽर्थान् व्यद्धाच्छाश्वतीभ्यः समाभ्यः॥। He has pervaded all, he who is bright, incorporeal, scatheless, veinless, pure and unsmitten by sin. The seer, wise, pervader, born of himself, he has distributed duly the objects through eternal years.

अन्धं तमः प्रविशन्ति येऽविद्यामुपासते। तवो भूय इव ते तमो य उ विद्यायां रताः॥ Into blinding darkness enter those who attach themselves to nescience And they that delight in knowledge appear as entering still greater darkness.

6 THE UPANISHADS

अन्यदेवाहुर्विद्ययान्यदाहुरविद्यया। इति शुश्तम धीराणां ये नस्तद्विचचक्षिरे॥

Distinct, they say, is what is meant by knowledge and distinct, they say, is what is meant by nescience. Thus have we heard from those wise persons who have discriminated that for us.

विद्यां चाविद्यां च यस्तद्वेदोभय सह।

अविद्यया मृत्युं तीर्त्वा विद्ययामृक्षमर्नुहे॥

Knowledge and nescience, he who knows them both together crosses death through nescience and attains immortality through knowledge.

अल्धं तमः प्रविशन्ति येऽसंभूतिमुपासते। ततो भूय इव ते तमो य उसंभूत्यां रताः। Into blinding darkness enter those who attach themselves to the unreal. And they that delight in the real appear as entering still greater darkness.

ISAVASYA

अन्यदेवाहुः संभवादन्यदाहुरसंभवात्। इति शुश्चम धीराणां ये नस्तद्विचर्चाक्षिरे।। Distinct, they say, is what results from the real and distinct, they say, is what results from the unreal. Thus have we heard from the wise who have discri- minated them for us.

संभूति च विनाशं च यस्तद्वदोभयं सह। विनाशेन मृत्युं तीर्त्वा संभूत्यामृतमश्तुते॥

The real and the unreal, he who knows them both together crosses death through the unreal and attains immortality through the real.

हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम्। तत् त्वं पूषन्नपावृणु सत्यधर्माय दष्टये।।

With a golden bowl remains closed the face of Truth. Uncover it, O Pushan, so that I, devoted to truth, may behold (it).

8 THE UPANISHADS

पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रशमीन् समूद। तेजो यत्ते रूप कल्याणतमं तत्ते पश्यामि योऽसावसौ पुरुष: सोऽहमस्मि ।। O Pushan, one seer without a second, Yama, Surya, progeny of Prajapati, spread out and bring together thy rays. May I behold that light which is thy loveliest form! He who is that Purusha, he I am.

वायुरनिलममृतमथेदं भस्मान्वं शरीरम्। ओं कतो स्मर कृतं स्मर क्रतो स्मर कृतं स्मर॥ (May) the wind (enter into) the immertal breath; then (may) this body be reduced to ashes! Om, intellect, remember what has been done, remember, O intellect; remember what has been done; remember!

अग्ने नय सुपथा राये अस्मान् विश्वानि देव वयुनानि विद्वान्। युयोध्यस्मजुहुराणमेनो भूयिष्ठां ते नमउकि विधेम।। O Agni, lead us on to prosperity along the auspicious path, knowing, god, all our deeds! Keep away from us deceitful sin ! We shall offer unto thee words of obeisance again and again.

॥ केनोपनिषत् ॥

KENOPANISHAD

[The Kenopanishad belonging to the Sama Veda is a small text in four sections dealing essentrally with the nature of Brahman as the efficient cause and the knowledge thereof. The central point is that Brahman is not what can come within the scope of our ordinary knowledge The Upanishad derines its uome frnm the ,firs anrd 30. the text, namely, Kena (by whom).]

10 THE UPANISHADS

आप्यायन्तु ममाङ्गानि वाक् प्राणश्चक्षु: श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि। सर्वे ब्रह्मौपनिषदम्। माहं ब्रह्म निराकुर्याम्। मा मा ब्रह्म निराकरोत्। अनिराकरणमस्तु। अनिराकरणं मेडस्तु। तदा- त्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु॥ ओं शान्ति: शान्ति: शान्तिः॥

May my limbs grow vigorous, my speech, breath, eye, ear, also my strength and all my senses! All is the Brahman of the Upanishads. May I never discard Brahman ! May not Brahmar discard mel May there be no discarding! May there be no dis- carding of me! Therefore, let those dharmas which are in the Upanishads be in me dedicated to Atman; let them be in me! Om peace, peace, peace

KENA 11:

प्रथम: खण्ड:

SECTION ONE

केनेषिवं पतति प्रेषितं मनः केन प्राणः प्रथम: प्रैति युक्तः । केनेषितां वाचमिमां वदन्ति चक्षुः श्रोतं क उ देवो युनक्ति। By whom urged does the mind, well urged, alight (on its objects) ? By whom directed does the first breath go forth > By whom urged do men utter the speech? The eye and the ear, which god indeed directs ?

श्रोत्स्य श्रोत्रं मनसो मनो य- द्वाचो ह वाचं स उ प्राणस्य प्राणः । चक्षुषश्चक्षुरतिमुच्य धीरा: प्रेत्यास्माल्लोकादमृता भवन्ति॥ It is that which is the ear of the ear, the mind of the mind, the speech, indeed, of the speech, the breath of the breath, the eye of the eye. Having abandoned (the sense of self in these) and departing from this world, the wise become immortal.

12 THE UPANISHADS

न तत्र वक्षुर्गच्छति न वाग्गच्छति नो मनः। न विद्यो न विजानीमो यथैतदनुशिष्यात्। Thither the eye does. not go, speech does not go, nor the mind. We do not know, we do not understand, how one can teach this. अन्यदेव तद्विदितादथो अविदितादधि। इति शु्रुम पूर्वेषां ये नस्तद्वबाचचक्षिरे॥ Other than the known, verily, it is, and also above the unknown. Thus have we heard from the ancients who have discrimi- nated it for us. यद्वाचानभ्युदित येन वागभ्युद्यते। तदेव ब्रह्म त्वं विद्धि नेहं यदिदमुपासते।। What cannot be expressed through speech, and whereby speech is expressed, that alone, know ye, as Brahman; not this which people worship. यन्मनसा न मनुते येनाहुर्मनो मतम्। तदेव ग्रह्म त्वं विद्धि नेदं यदिदमुपासते।। What one cannot contemplate with the mind, and whereby, they say, the mind is contemplated, that alone, know ye, as Brahman; not this which people worship. Here follow three further stanzas, identical in wording with the above two stanzas and dealing with the eye, the ear and the breath.

KENA 13,

द्वितीय: खण्डः

SECTION TWO

यदि मन्यसे सुवेदेति दभ्रमेवापि नून त्वं वेत्थ ब्रह्मणो रूपं यदस्य त्वं यदस्य च देवेषु। अथ नु मीमांस्यमेव ते।। मन्ये विदितम्॥ If thou thinkest, "I know well," only little in truth thou knowest of Brahman's form, which (form) of that (Brahman) art thou, and which (form) of that (Brahman) exists among gods. Hence it is indeed to be inquired into by you,

(The disciple): I think it has been known.

नाहं मन्ये सुवेदेति नो न वेदेति वेद च। यो नस्तद्वेद तद्वेद नो न वेदेति वेद च।।

I do not think I know it well, nor do I know that I do not know it. He, who among us knows it, knows it, and he knows not too that he does not know.

14 THE UPANISHADS

यस्यामतं तस्य मतं मतं यस्य न वेद सः। अतिज्ञातं विजानतां विज्ञातमविज्ञानताम्॥ He by whom it is not tontemplated, by him it is contemplated. He by whom it is contemplated, knows it not. It is not understood by those who understand it. It is understood by those who do not under. stand it.

प्रतिबोधविदितं मतममृतत्वं हि विन्दते । आत्मना विन्दुते वीर्य विद्यया विन्दतेऽमृतम्॥ When it is contemplated as known in every cognition, one attains, indeed, immor- tality. By the self one attains vitality. By knowledge one attains the immortal. इ चेदवेदीदथ सत्यमस्ति न चेदिहावेदीन्महती विर्नाष्टिः। भूतेषु भूतेषु विचित्य धीरा: प्रत्यास्मालोकादमृता भवन्ति॥ If here a man knows it, then truth there is; and if here he knows it not, there is great destruction. Discerning (it) in beings after beings, the wise become immortal on departing from this world.

KENA 15

तृतीय: खण्डः SECTION THREE

व्रह्म ह देवेभ्यो विजिग्ये। तस्य ह ब्रह्मणो विजये देवा अमहीयन्त। त ऐक्षन्तास्माक- मेवायं विजयोऽस्माकमेवायं महिमा इति॥ Once Brahman won a victory for the gods. By that victory of Brahman, the gods attained glory They felt : "Ours alone is this victory, ours alone this glory " .

तद्दैषां विजशञौ। तेभ्यो ह प्रादुर्बभूव। तन्न व्यजानत किमिदं यक्षम्-इति। ते Sग्रिमन्रुवन्- जातवेद एतद्विजानीहि किमेतद्यक्षम्-इति। Brahman, indeed, knew this (false pride of theirs. He appeared before them. They did not know what spirit (yaksha) it was. They spoke to Agni : "O knower of beings (jatavedas), find this out, what this spirit is" तथेति तदभ्यद्रवत्। तमभ्यवदत्-कोऽसि- इति। अग्निर्वा अहमस्मि-इत्यव्रवीत् । जातवेदा अहमस्मि इति॥ Saying that (he would do) so, he ran after that. He (the spirit) asked hım (Agni): "Who art thou" He replied : "I am verily Agni. I am the knower of beings (jatavedas)."

16 THE UPANISHADS

तस्मिस्त्वयि कि वीर्यम्-इति। अपीदं सर्वे दहेयं यदिद पृथिव्याम्-इति॥ (He again asked): 'What vitalty (is there) in thee?" (He replied): "Even all this I can burn, what (there is) on earth." तस्मै तृण निदधौ। पतदृह-इति। तदुपप्रेयाय सर्वजवेन। तन्न शशाक दर्ष्यम्। स तत एव निवत्रृते। नैतदशकं विज्ञातुं यदे- तद्यक्षम्-इति॥ He placed a (blade of) grass before him, (and said): " Burn this." He approached it with all his speed. He was not able to burn it. He even returned thence dHe told the gods): "I was not able to know what this spirit is." Then the gods sent Vayu to find out the identity of the spirit. Vayu was not able to lift up the grass, though he sard that he could lift anything on earth Vayu also returned in farlure. Then they sent Indra for the purpose ; but the spirit vanished before him. स तस्मिन्नेवाकाशे स्त्रियमाजगाम बहु शोभमा- नामुमां हैमवतीम्। तां होवाच-किमेतद्यक्षम् -इति॥ Then in the same etherial region, he (Indra) came across a woman who was shining intensely, Uma the daughter of Himavan. He asked her: "What spirit is this?"

KENA 17

नतुर्थः।खण्डः

SECTION FOUR

सा-व्रह्म- इति होवाच। ब्रह्मणो वा एतद्वि- जये महीय वसा इँनि ततो हैव विदांचकार ब्रह्म-इति मे

She replied :" (It is) Brahman." (And she added): "Through the victory of Brahman, verily, you ((gods) have attained glory." Then, indeed, he knew that (it was) Brahman.

तस्माद्वा एतें/ देवा अतितरामिवान्यान् देवान् यदग्निर्वायुरिन्द्ः। ते ह्वेन नेदिष्ठं पस्पशुः । ते ह्येनत् प्रथमो विदांचकार ब्रह्म-इति॥

Therefore these gods, namely, Agni, Vayu and Indra, far surpass, as it were, the other gods. They have, indeed, come into very intimate contact with him (Brahman). They, indeed, for the first time knew that (it was) Brahman.

18 THE UPANISHADS

तस्माद्वा इन्द्रोऽतितरामिवान्यान् देवान्। स ह्रेन नेदिष्ठं पस्पर्श। स ह्येनतू प्रथमो विदांचकार ब्रह्म-इति ।।

Therefore, Indra far surpasses, as it were, the other gods. He has, indeed, come into very intimate 'contact with him (Brahman). He, indeed, for the first time knew that (it was) Brahman.

तस्यैप आदेशो यदेतद्विद्युवो व्यद्ुगदा ३ इतीं न्यमीमिषदा ३। इत्यधिदैवतम् । Of this (Brahman) there is t is teaching: this is, as it were, the flash of lightning and it has vanished. Thus (the teaching) concerning the gods.

अथाध्यात्मम्। यदेवद्रच्छवीव च मनः । अनेन चैतदुपस्मरत्यभीक्षणं संकल्प:। Now (the teaching) concerning the self: It is this towards which the mind appears as moving. In association with that, this (self) repeatedly remembers as resolve.

KENA 19

तद्ध तद्नं नाम। तद्वनमित्युपासितव्यम्। सय एतदेवं वेदाभि हैनसर्वाणि भूतानि संवाञ्छन्ति॥ That, indeed, is what is called tadvana (that desire). As tadvana it is to be worshipped. He who knows this (Brahman) thus, him all beings love.

उपनिषद भो ब्रृहि-इति। उक्ता उपनिषत्। ब्राह्मी वाव त उपनिषद्- मब्रूम-इति॥ "Sir, teach (me) the Upanıshad." '(To thee) has been explained the Upanishad. Now we will explain to thee the Upanishad relating to Brahman."

तस्यै तपो दमः कर्मेति प्रतिष्ठा। वेदाः सर्वाङ्गानि। सत्यमायतनम् । यो वा पतामेवं वेदापहत्य पाप्मानमन्ते सवर्गे लोके ज्येये प्रति- तिष्ठति प्रतितिष्ठति॥ Penance, restraint, sacrificial rites, these are its (Upanishad) support. The Vedas are all its limbs. Truth is its abode. He who knows it (Upanishad) thus, shaking off sin, in the end he is firmly established in the supreme world of heaven; yea, he is firmly establıshed.

॥ कठोपनिषत् ॥

KATHOPANISHAD

[The Kathopanishad is a fairly long toxt in six parts called Valls, dunded into two chapters, euch chapter consisting of three Vallis. Here Death discourses to a young boy called Nachiketas upon the problem of "after death". The picture of this young boy facing Death and compelling him to reveal the Secret adds a human touch to what may otherwise be a dry philosophical discourse, and the situation then is full of pathos. Those who are famihiar with the Bhagavad Grta zenll note that many passages in the Grta are reminiscent of the text of this Upanishad. The Upanishad belongs to the Tharttirtya School of the Yajur Veda.]

KATHA 21'

सह नाववतु। सह नौ भुनक्त। सह वीर्य करवावहै। तेजस्वि नावधीतमस्तु । मा विद्विषावहै। ओं शान्ति: शान्तिः शान्तिः ।।

Let it guard both of us; let it protect both of us; let us both work together; let our study be well illumined; let us not dislike each other. Om peace, peace, peace.

22 THE UPANISHADS

प्रथमाऽध्यायः CHAPTER ONE

प्रथमा वलो VALLI ONE

उशन् ह वै वाजश्रवसः सर्ववेदसं ददौ। तस्य ह नचिकेता नाम पुत्र आस।। Desiring (heavenly rewards), Vajasravasa, they say, gave away all his possessions. He had a son named Nachiketas.

तं ह कुमारं सन्तं दक्षिणासु नीयमानासु श्रद्धाविवेश। सोऽमन्यत ॥ When the gifts (consisting of cows) were being led (to the priests), faith entered him, who was still a boy; he thought: पीतोदका जग्धतृणा दुग्घदोहा निरिन्द्रियाः। अनन्दा नाम ते लोकास्तान् स गच्छति ता ददत्॥ These cows drink water, eat grass, (once) yielded milk and are (now) barren. Joyless, verily, are those worlds; to them he (the sacrificer) goes by giving them away.

KATHA

स होवाच पितरम्-तत कस्मै मां दास्यसि- इति। द्विवीयं तृतीयम्। तं होवाच- मृत्यवे त्वा ददामि :- इति॥

He said to his father: "O Sire, to whom. wilt thou give me away?" Twice, thrice (he repeated). Then to him (the father) replied, "Unto Death shall I give thee."

बहुनामेमि प्रथमो बहूनामेमि मध्यमः । किंस्विद्यमस्य कर्तव्यं यन् मयाद्य करिष्यति॥ (Nachiketas): Of many I go as the first; of many I go as the middling. What remains for Death to be accom- plished that to-day through me he will accomplish ?

अनुपश्य यथा पूर्वे प्रतिपश््य तथा परे। सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः।।

Looking back how it was with men of old, looking forward thus with those who come later, like corn does a mortal ripen; like corn does he spring to life again.

24 THE UPANISHADS

[Nachiketas went to the abode of Death and he had to wait there for three nights before Death returned and could show him hospitality due to a guest.] तिस्न्रो रात्रीर्यदवात्सीत् गृहे मे- Sनश्नन् ब्रह्मन्नतिथिर्नमस्य:। नमस्ते ऽस्तु ब्रह्मन् खवस्ति मेडस्तु तस्मात् प्रति त्रीन् वरान् वृणीष्व ।। (Death said): O Brahmin, since thou, a venerable guest, hast stayed in my abode three nights without eating, obeisance to thee, O Brahmin; may prosperity be to me. Choose three boons (for the three nights of waiting).

The first two boons chosen by Nachiketas are not of any philosophical importance. The first was ,that his father's anger might be appeased. The second was that he might know the nature of the Agni (Fire) which led those who performed sacrifices to heaven. Both these boons were readily granted by Death. And the boy was asked to choose thesthird boon.

KATHA 25

येयं प्रेते विचिकित्सा मनुष्ये- Sस्तीत्येके नायमस्तीति चैके। एतद्विद्याम नुसिष्टस्त्वयाहं वराणामेष वरस्ततीयः॥

(Nachiketas) : There is this doubt in respect of a mah who is dead-some saying, "he is", and others, "he is not". May I know this, instructed by thee? This boon is the third of the boons.

देवैरत्रापि विचिकित्सितं पुरा न हि सुविज्ञेयमणुरेष धर्मः। अन्यं वरं नचिकेवो वृणीष्व मा मोपरोत्सीरति मा सृजैनम्॥।

(Death) : The gods of yore had doubts even on this point. It is not, indeed, easy to understand : (so) subtle 1s this truth (dharma). Choose another boon, O Nachiketas. Do not stand in my way. Release me from this.

26 THE UPANISHADS

देवैरत्रापि विचिकित्सितं किल त्वं च मृत्यो यन्न सुज्ञेयमात्थ। वक्ता चास्य त्वाटृगन्यो भ'लभ्यो नान्यो वरस्तुल्य एतस्य कश्ित्॥

(Nachiketas) : The gods, it may be, had doubts even on this point, And thou, O Death, hast declared it to be not easy to understand. And another teacher of this, like thee, is not to be found. There is no other boon equal to this.

शतायुष: पुत्रपौत्रान् वृणीष्व बहून् पशून् हस्तिहिरण्यमश्वान्। भूमेरमहदायतन वृणीष्व स्वयं च जीव शरद्रो यार्वदिच्छसि ॥

(Death) . Choose sons and grandsons who would live a hundred years, many cattle, elephants, gold, and horses. Choose the great sovereignty over earth. And thou thyself live as many years as thou wilt.

KATHA 27

एतत्तुस्यं यदि मन्यसे वरं वृणीष्व वित्तं चिरजीविकां च। महाभूमौ नचिकेतस्त्वमेघि कामानां त्वा कामभाजं करोमि।

If thou considerst this as an equal boon, choose wealth and long life. O Nachiketas, prosper thou on this vast earth. I will make thee the enjoyer of thy desires. ये ये कामा दुर्लभा मर्त्यलोके सर्वान् कामांश्छन्दतः प्रार्थयस्व। इमा रामा: सरथा: सतूर्या न हीदशा लम्भनीया मनुष्यैः। आभिर्मत्प्रच्ताभि: परिचारयस्व नचिकेतो मरणं मानुपाक्षी:॥ Whatever desires there are that are difficult to attain in this world of mortals, all those desires thou mayst ask at thy will. Here are lovely maidens, with chariots, with lutes. The like of them are not to be attained by men. With them bestowed by me, have thee well served. O Nachiketas, do not ask about death.

28 THE UPANISHADS

श्वोभावा मर्त्यस्य यदन्तकैतत् सर्वेन्द्रियाणां जरयन्ति तेजः। अपि सर्वे जीवितमल्पमेव तवैव वाहास्तव नृत्यगीते ॥।

Nachiketas :- (These may or may not) last till tomorrow. O Death, this (which thou hast offered) wears away the vigour of all the senses of men. Even every kind of life is small indeed. Thine (be) the vehicles; thine the dance and the music.

न वित्तेन तर्पणीयो मनुष्यो लप्स्यामहे वित्तमद्राक्ष्म चेखा। जीविष्यामो यावदीशिष्यसि त्वं वरस्तु मे वरणीयः स एव॥

Man cannot be propitiated with wealth. We will get wealth if we meet thee; we will live as long as thou shalt rule. But that alone is the boon which I can rhoose.

KATHA 29

अजीर्यताममृतानामुपेत्य जीर्यन् मर्त्यः क्धःस्थः प्रजानन्। अभिध्यायन् वर्णरतिप्रमोदा- नतिदीर्घे जीविते को रमेत ।।

Having come to the immortals who never decay, which decaying mortal living on the earth below, (now) knowing, will, thinking of colour, pleasures and enjoyments, delight in the life (that may be) very long?

यस्मिन्निदं विचिकित्सन्ति मृत्यो यत्साम्पराये महति ब्रृहि नस्तत्। योऽयं वरो गूढमनुप्रविष्टो नान्यं तस्मान्नचिकेता वृणीते।।

In respect of which, O Death, people doubt thus, what there is in that great hereafter, tell us that. This boon which penetrates into the hidden, no other than this will Nachiketas choose.

30 THE UPANISHADS

द्वितीया वल्ली VALLI TwO

(Nachiketas was firm; and finding hum worthy of the Teaching, Death begins to explain the great Secret to him.)

अन्यच्छ्रेयोऽन्यदुतैव प्रेय- स्ते उभे नानार्थे पुरुष सिनीतः। तयो: श्रेय आददानस्य साधु भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते॥

Different is the good, and different, indeed, is the pleasing. These two, having different purposes, bind man. It becomes well with him who accepts the good. But he who chooses the pleasing falls away from the purpose.

KATHA 31

श्रेयश्च प्रेयश्च मनुष्यमेत- स्तौ.संपरीत्य विविनक्त धीरः।

श्रेयो हि धीरोऽभिप्रेयसो वृणीते प्रेयो मन्दो योगक्षेमाड्णीते॥।

Both the good and the pleasing come o man. One who is wise considers the two all round and discriminates them. He chooses the good in preference to the pleasing. One who is stupid chooses the pleasing for the sake of acquisition and prosperity.

Death explains why people mostly choose the pleasant, and compliments Nachiketas on his prefering the good. Then he proceeds with the explanation of the great Teaching.

32 THE UPANISHADS

अविद्यायामन्तरे वर्तमाना: स्वयं धीरा: पण्डितंमन्यमानाः। दन्द्रम्यमाणा: परियन्ति मूढा अन्धेनैव नीयमाना यथान्घा: ॥

Remaining in the midst of ignorance, wise in themselves and considering them- selves learned, fools go round and round, staggering to and fro, like blind men led by one who too is blind.

श्रवणायापि बहुभिरयो न लभ्यः शृण्वन्तोऽपि बहवो यं न विद्युः। आश्चर्यो वक्ता कुशलोऽस्य लब्धा- श्चर्यो ज्ञाता कुशलानुशिष्टः॥

He (the self) who is not available even to be heard of by many, and whom many do not know even when they hear (of him), wonderful is he who teaches him (the self) and skilled is he who attains him; wonderful is he who knows (him) when taught by a skilled (teacher).

KATHA 33

After further elaboration of the point, Nachiketas asks for instruction on what transcends the duals like dharma and adharma; and Death continues his discourse.

सर्वे वेदा यहपदमामर्नान्त तपांसि सर्वाणि च यद्वदन्ति। • यदिच्छन्तो ब्रह्मचर्य चरन्ति तत्ते पदं संग्रहेण ब्वीमि॥ ओमित्येतत्॥

The word (or goal) which all the Vedas declare, that which all penances proclaim, and desiring which people lead an austere life, that word (or goal) I tell thee in brief : it is Om.

34 THE UPANISHADS

न जायते म्रियते वा विपश्चि आयं कुतश्चिन्न बभूच कश्चित्। अजो नित्य: शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥

The knowing self is not bers; nor does he die. He sprang from nothing and nothing sprang (from him). He is unborn, eternal, everlasting and ancient. He is not slain when the body is slain.

हन्ता चेन्मन्यते द्न्तुं द्ृतश्चेन्मन्यते हतम्। उभौ तौ न विजानीतो नायं हन्ति न हन्यते॥

If the slayer thinks of slaying and if the slain thinks of being slain, both of them do not know. He neither slays nor is he slain.

KATHA 35

अणोरणीयान् महतो महीया- नात्मास्य जन्वोर्निहितो गुहायाम् । तमक्रतुः पश्यति वीतशोको धातुप्रसादान्महिमानमात्मनः।। Subtler than the subtle, grosser than the gross, the self is concealed in the heart-cave, of this creature. He who is free from desire and free from sorrow perceives the glory of the self through the purity of the mind and the senses. आंसीनो दूरं व्रजति शयानो याति सर्वतः। कस्वं मदामदं देवं मदन्यो ज्ञातुमर्हति॥ Sitting he wanders afar, lying he goes everywhere. Who save myself 1s fit to know that God who rejoices and rejoices not ?

अशरीरं शरीरेष्वनवस्थेष्ववस्थितम्। महान्वं विभुमात्मानं मत्वा धीरो न शोचति॥ Knowing the self as without body among the embodied, the abiding among the transitory, great and all-pervading, the wise one does not grieve.

36 THE UPANISHADS

नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन। यमेवैष वृणुते तेन लभ्ष्य- स्तस्यैष आत्मा विवृणुते तनं स्वाम् ॥

This self cannot be attained through exposition, nor through intellectual power, nor even through vast learning. He whom alone this (self) accepts, by him he is to be attained. To him this self reveals his own nature.

KATHA 37

तृतीया वल्ली VALLI THREE

आत्मानं रथिनं विद्धि शरीर रथमेव तु। बुद्धिं तु सारथि विद्धि मनः प्रग्रहमेव च। Know the self as the lord of the chariot and the body as verily the chariot, know the intellect as the charioteer and the mind as verily the reins.

इन्द्रियाणि हयानाहुर्विषयांस्तेषु गोचरान्। आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः।

The senses are the horses, they say; the sense-objects are the spheres for them. (The individual self) as associated with the body, the senses and mind, is the enjoyer: so say the wise men.

38 THE UPANISHADS

यस्त्वविज्ञानवान् भवत्ययुक्तेन मनसा सदा। तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः॥ Whoever becomes devoid of knowledge because of mind ever unyoked, for him the senses are uncontrollable, as wild horses are for a charioteer.

यस्तु विज्ञानवान् भवति युक्तेन मनसा सदा। तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः ॥

But whoever becomes endowed with knowledge because of mind ever yoked, for him the senses are controllable, as trained horses are for a charioteer.

यस्त्वविज्ञानवान् भवत्यमनस्कः सदाशुचिः। न स तत्पदमाप्नोति संसारं चाघिगच्छति।

Whoever becomes devoid of knowledge without control over the mind and ever impure, does not reach that place, but gets into transmigratory life.

KATHA 39

यस्तु विज्ञानवान् भवति समनस्कः सदा शुचिः। स तु तत्पदमाप्नोति यस्मान्टयो न जायते।

But whoever becomes endowed with knowledge with control over the mind and ever pure reaches that place, whence he is not born again.

इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः । मनसस्तु परा वुद्धिर्बुद्धेरात्मा महान् पर: ॥

Superior to the senses are indeed the objects; and superior to the objects is the mind. Even superior to the mind is the intellect; and superior to the intellect is the Great (Mahat), the self.

महतः परमव्यक्तमव्यक्तात् पुरुष: पर:। पुरुपान्न परं किंचित् सा काष्ठा सा परा गतिः॥

Superior to the Great is the Unmanifest; superior to the Unmanifest is the Person. Superior to the Person there is nothing. That is the goal, that thesupremg destination.

40 THE UPANISHADS

उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत। क्षुरस्य धारा निशिता 'दुरंत्यया दुर्ग पथस्तत् कवयो वदन्ति॥

Arise, awake; having attained thy boons, know them. The sharp edge of a sword is hard to tread. So also that path, the wise declare, is hard to travel.

अशब्दमस्पर्शमरूपमव्ययं तथारस नित्यमगन्घवञ्च यत्। अनाध्यनन्तं महतः परं ध्रुव निचाय्य ततमृत्युमुखात् प्रसुच्यते ॥ Devoid of sound, of touch, of form, without decay, and likewise devoid of taste, eternal and devoid of odour, begin- ningless, endless, superior to the Great ( Mahat) and firm; realising that, one is released from the jaws of death. नाचिकेतमुपाख्यानं मृत्युप्रोक्तं सनातनम्। उक्त्वा भ्रुत्वा च मेधावी ब्रह्मलोके महीयते॥ This story of Nachiketas, narrated by Death, eternal, if an intelligent person narrates it or hears it, he attains glory in the world of Brahman.

KATHA 41

द्वितीयोऽध्यायः CHAPTER TWO FSu

चतुर्थी वल्ली VALLI FOUR

परान्चि खानि व्यतृणत् स्वयंभू- स्तस्मात् पराङ् पश्यत नान्तरात्मन्। कश्चिद्धीर: प्रत्यगात्मानमैक्ष- दावृत्तचक्षुरमृतत्वमिच्छन्।।

The self-born Lord forced the senses outward; hence one sees outward and not the inner self. Some one who is wise, desiring immortality, sees the inner self, by turning the eyes inward.

42 THE UPANISHADS

पाराच: कामाननुयन्ति बाला- स्ते मृत्योर्यन्ति विततस्य पाशम्। अथ धीरा अमृतत्व विदित्वा घ्रुवमध्नुवेष्विह् न प्रार्थयन्ते॥ The immature pursue outward pleasures; they are caught in the far-flung snare of death. But the wise, knowing immortality to be permanent, do not pray for anything here amidst what are transitory. येन रूपं रसं गन्ध शब्दान् स्पर्शाश्च मैथुनान्। एतेनैव विजानाति किमत्र परिशिष्यते ।। एतद्वै तत्।। That by which one perceives colour, taste, odour, sounds and conjugal contacts, by that alone does one perceive. What else remains here ? This verily it is, स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति। महान्वं विभुमात्मानं मत्वा धीरो न शोचत।। That by which one- perceives both what is within dreams and what is within the waking state-having known that great, all- pervading self, the wise does not grieve.

KATHA 43

य: पूर्व तपसो जातमन्दयः पूर्वमजायत। गुहां प्रविश्य तिष्ठन्वं यो भूतेभिर्व्यपश्यत । एतद्वै तत्।।

He who was born first from penance- and he was born prior to the waters-one who sees him well as dwelling along with the elements, having entered the cave of the heart; this verily it is (that he sees).

अरण्योर्निहितो जातवेदा गर्भ इव सुभृतो गर्भिणीभिः। दिवे दिव ईडथो जागूर्वद्धि-

एतद्वै तत्।।

Agni, the knower of all (jatavedas), concealed between the two firesticks, like the embryo well borne by pregnant women, and deserving of worship day after day by men awake, offering oblations : this verily it is.

44 THE UPANISHADS

यतश्चोदेति सूर्यः अस्तं यत्र च गच्छति। तं देवाः सर्वे अर्पितास्तदु नात्येति कश्चन॥ एतद्वै तत्।।

That from which the sun rises and that in which he sets, in that all the gods are placed. No one ever goes beyond that. This verily it is.

यदेवेह तदमुत्र यदमुत् तदन्विह। मृत्यो: स मृत्युमाप्नोति य इह नानेव पर्थ्याते॥

What is here, the same is there. What is there, the same is similarly here. From death to death, he goes who sees here a manifold as it were.

मनसैवेदमाप्तव्यं नेह नानास्ति किंचन। मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति।

By the mind alone is this to be reached. There is no plurality whatever here. From death to death, he goes who sees here a manifold as it were.

KATHA 45

अक्कुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति। ईशानं भूतभव्युस्य न ततो विजुगुप्सते।। एतद्वै तत्।। The Person of the size of a thumb rests in the middle of the self. He is the Lord of what has been and what will be. One is not repelled from Him. This verily it is.

अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः । ईंशानो भूतभव्यस्य स एवाद्य स उश्वः ॥ एतद्वै तत्।। The Person of the size of a thumb is like light without smoke. Lord of what has been and what will be, he alone is today; and he is also tomorrow. This verily it is.

यथोदकं दुर्गे वृष्टं पर्वतेषु विधार्वात। एवं धर्मान् पृथक् पश्यंस्तानेवानुविधावति॥ As rain water falling on a peak runs down the mountains, so he who sees the entities as distinct, simply runs after them

46 THE UPANISHADS

यथोदकं शुद्धे शुद्धमासिकतं तादगेव भवति। एवं मुनेर्विजानत आत्मा भवति गौतम ।।

As pure water poured into pure (water) remains the same, so becomes the self of the seer who understands, O Gautama.

KATHA 47

पञ्चमी वल्ली

VALLI FIVE

पुरमेकादशद्वारमजस्यावक्रचेतस:। अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते॥ एतद्वै तत्।।

The city of eleven gates belonging to the unborn of uncrooked intelligence- occupying it, one dues not grieve. And being released (therefrom) he is (finally) released.

This verily it is.

48 THE UPANISHAD_

हंस: शुचिषद्वसुर्तरिक्षस- द्धोता वेदिषदतिथिर्दुराणसत्। नृषद्वरसतसद्योमस- दब्जा गोजा ऋनजा अद्रिजा ऋतं बृहत्॥

He is the Swan dwelling in the bright (heavens), the Vasu dwelling in the inter- space; he is the sacrificer dwelling in the altar; he is the guest dwelling in the sacrificial vessel; he dwells in men, in ' gods, in sacrifices, in the heavens; he is born in water; he is born in cows; he is born in truth; he is born on the mountains ;; he is the true and the great.

ऊर्ध्वे प्राणमुन्नयत्यपानं प्रत्यगस्यति। मध्ये वामनमासीनं विश्वे देवा,उपासते।।

He raises the prana upwards. He throws the apana downwards. (The dwarf seated in the middle, all the gods worship.

KATHA 49

अस्य विस्न्नंसमानस्य शरीरस्थस्य देहिन:। देहाद्विमुच्यमानस्य किमत्र परिशिष्यते। एतद्वै तत्।।

Of this soul which resides in the body and which is about to slip away, what remains here when it is released from the body ?

This verily it is.

न, प्राणेन नापानेन मर्त्यो जीवति कश्चन । इतरेण तु जीवन्ति यस्िन्नेतावुपाश्रितौ॥।

No man whatsoever lives either by the prana or by the apana. By the other they live, on which these two are dependent.

हन्त त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम्। यथा च मरणं प्राप्य आत्मा भवति गौतम ॥

Well ! I will explain to thee this Brahman that is secret and eternal; and how the self is, O Gautama, after it comes to death. 4

50 THE UPANISHADS

योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिन:। स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम्।।

Some souls enter a (new) womb to become embodied. Others enter what is stationary (trees etc.) according to their action, according to their learning.

य एष सुषुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाण:। तदेव शुक्रं तङ्गह्म तदेवामृतमुच्यते। तस्मिन् लोका: श्रिता: सर्वे तदु नात्येति कश्चन। एतद्वै तत्।।

This Person who is awake in those that sleep, fashioning desire after desire-that alone is the bright; that is Brahman ; that alone is called the immortal. Therein do all the worlds rest. And notbing at all surpasses that.

This verily it is.

KATHA 51

अग्निर्यथैको भुवन प्रविष्टो रूपं रूपं प्रतिरूपो बभूव। एकस्तथा सर्वभूतान्तरात्मा रूप रूप प्रतिरूपो बहिश्च।

As Agni (Fire), which is one, entering' this world becomes varied in form accord- ing to the respective forms (of the objects it burns), so also the one inner self of all beings becomes varied in form according to thè respective forms (of beings it inhabits) and also (exists) outside.

सूर्यो यथा सर्वलोकस्य चक्षु- र्न लिप्यते चाक्षुषैर्बाह्यदोपैः। एकस्तथा सर्वभूतान्तरात्मा न लिप्यते लोक दुःखेन बाह्यः॥

As the Sun who is the eye of all beings is not stained by the external defects pertaining to the eyes, so also the inner self of all beings is not stained by the misery of beings, (though) external.

52 THE UPANISHADS

एको वशी सर्वभूतान्तरात्मा एकं रूपं बहुधा यः करोति।

तमात्मस्थं येऽनुपश्यन्तिधीरा- स्तेषां सुखं शाश्वतंनेतरेषाम्।' The one controller, the inner self of all, who makes his one form manifold; the wise who perceive him as existing in themselves-for them there is eternal happi- ness; not for others.

नित्यो नित्यानां चेतनश्चेतनाना- imal any मेको बहुनां यो विदधाति कामानू। निन्धाना

रतमात्मस्थं येऽनुपश्यन्ति धीरा- स्तेषां शान्ति: शाश्वती नेतरेषाम्॥

The eternal among the eternal, the intelli- gent among the intelligent beings,. the one among the many, who grants desires; the wise who perceive him as existing in themselves-for them there is eternal) peace, not for others.

KATHA 53

तदेतदिति मन्यन्ते Sनिर्दैश्यं परमं सुखम्। कथं नु तद्विजानीयां किमु भाति विभाति वा॥

"That is this"-(thus) they think of the indescribable supreme happiness. How. then may I come to know of it, whether it shines (simply), or whether it shines distinctly ?

न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्नि:। तमेव भान्तमनुभाति सर्वे तस्य भासा सर्वमिदं विभाति॥

Not there does the sun shine, nor the moon and the stars; nor do these lightnings shine. Whence then is this Agni (fire) ? Him alone, as he shines, does everything (else) shine after. By his lustre, do all this shine distinctly.

54 THE UPANISHADS

षष्ठी वललो VALLI SIX

ऊर्ध्वमूलोऽवाक्शाख एषोऽश्वत्थः सनातनः। तदेव शुकं तद्गह्म तदेवामृतमुच्यते। तस्मिन् लोका: थ्रिता सर्वे तडु नात्येति कश्चन॥ एतद्वै तत्। With roots upward, with branches down- ward (there stands) this ancient fig-tree. That alone is the bright; that is Brahman; that alone is called the immortal. Therein do all the worlds rest. And nothing at all surpasses that This verily it is.

यदिदं किंच जगत् सर्व प्राण एजति निःसृतम्। महन्न्यं वज्रमुद्यतं य एतद्विदुरमृतास्ते भवन्ति॥ Whatever world there is moves in prand, coming out (of it) It is the great fear, the thunder-bolt held aloft. They who know that become immortal.

KATHA 55

भयादस्याग्निस्तपति भयात्तपति सूर्यः। भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥ Out of fear for him, Agni (fire) burns; the sun burns out of fear (for him). Out of fear (for him), Indra and Vayu speed on; (and so does) Death as the fifth. यथादर्शे तथात्मनि यथा खमने तथा पितृलोके यथाप्सु परीव दददशे तथा गन्घर्वलोके छायातपयोरिव ब्रह्मलोके।। A's in a mirror, so is it seen all round, as it were, in the body; as in dream, so in the world of the departed Fathers; as in waters, so in the world of the celestial nymphs; as in shade and sun, so in the world of Brahman. इन्द्रियाणां पृथग्भावमुदयास्तमयौ च यत्। पृथगुत्पद्यमानानां मत्वा धीरो न शोचति। The separate nature of the senses which originate separately, and what forms their rising and setting-knowing these a wise man does not grieve.

56 THE UPANISHADS

इन्द्रियेभ्यः परं मनो मनसः सत्तवमुत्तमम्। सश्वादधि महानात्मा महतोऽव्यक्तमुत्तमम्॥

Superior to the senses is the mind. Superior to the mind is the intellect (buddhi). Superior to the intellect is the Great, the self. Superior to the Great is the unmanifest.

अव्यक्तानु पर: पुरुषो व्यापकोडलिङ्ग एव च। यं ज्ञात्वा मुच्यते जन्तुरमृंतत्वं च गच्छति॥

But superior to the unmanifest is the Person, who is the pervader (of all) and indeed devoid of marks, and knowing whom the living being gets released and attains immortality.

यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह। बुद्धिश्च न विचेष्टति तामाहुः परमां गतिम्।। When the five-fold (sense) knowledge, along with the mind comes to cessation, and when the intellect too does not wander, that is called the highest attainment.

KATHA 57

तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम्। अग्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ।।

This they regard as the Yoga-the steady holding up of the senses. Then one becomes free from distraction. Yoga indeed is the source and the end.

नैव वाचा न मनसा प्रापुं शक्यो न चक्षुषा। अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते॥ Not indeed by speech, nor by mind, nor by the eye is it to be reached. How can it be seen by any other than one who says, "It is " ?

अस्तीत्येवोपलब्धव्यस्तत्वभावेन चोभयोः। अस्तीत्येवोपलब्धस्य तत्वभावः प्रसीदति॥

He can be comprehended only as " It is", and also through the real nature of both. The real nature of it manifests itself clearly when it is comprehended only as "It is".

58 THE UPANISHADS

यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हदि श्रिताः अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते॥ When all the desires which abide in his heart are cast away, then the mortal becomes immortal. Here he attains Brahman.

यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः । अथ मर्त्योऽमृतो भवत्येतावदनुशासनम्॥ When all the bondages here of the heart break, then the mortal becomes immortal: this much is the Instruction.

शत चैका च हृदयस्य नाड्य- स्तासां मूर्धानमभिनिःसृतैका। तयोर्ध्वमायन्नमृतत्वमेति विष्वङन्या उत्क्रमणे भवन्ति॥ One hundred and one are the channels (nadıs) of the heart. One among them rises up towards the head. Going up along that, one attains immortality. The others are for getting out in various directions.

KATHA 59-

अङ्गष्ठमात्र: पुरुषोडन्तरात्मा सदा जनानां हृदये संनिविष्टः। तं स्वाच्छरीरात् प्रवुह्देन मुञ्जादिवेषीकां धैर्येण। तं विद्याच्छुकममुतं

The person of the size of a thumb, the inner self, resides always in the heart of men. Him let a man draw forth from his body with firmness, as one draws "the core from a reed. Him let a man know as* the bright, the immortal; him let a man know as the bright, the immortal. मृत्युप्रोक्तां नचिकेवोऽथ लब्ध्वा विद्यामेतां योगविधि च कृत्स्रम्। ब्रह्म प्राप्तो विरजोऽभूद्विमृत्यु- रन्योऽप्येवं यो विदध्यात्ममेव।। Then, having received this knowledge imparted by Yama, as also the entire procedure of Yoga, Nachiketas attained Brahman and became free from blemishes and deathless. So also will it be with any other who knows thus what verily relates to the self.

॥ प्रशनोपनिषत्॥

PRASNOPANISHAD

[The Prasnopanishad which belongs to the Atharva Veda contains six sections in the form of six questions put to a Rishi by six disciples seeking knowledge of Brahmnan and the Rishi's answers to the questions. Because it consists of questions, the Upanishad is called Prasna (Question) Upanishad. The Ultimate cause of this world, the Supreme Being, the nature and power of the sound Om and the relation of the Supreme to the constituents of the world: these are the subjects dealt with in this Upanishad.]

PRASNA 6

भद्रं कर्णेभि: शणुयाम देवा भद्रं पश्येमाक्षभिर्यजन्राः।

ध्र्यशेम[देवहितं यदायुः॥

स्वस्ति न इन्द्रो वृद्धश्रवा: स्वास्ति नः पूषा'विश्ववेदाः। स्वस्ति नस्तार्क्ष्यो अरिष्टनेमि: स्स्ति नो बृहस्पतिर्दधातु॥

May we, O gods, hear what is auspicious with] our ears'! May we, ye who are deserving of worship, see what is auspicious with our eyes! With strong limbs and bodies, may we fulfil in worship what life is allotted to us by the gods !

May Indra of waxing glory bestow prosperity on us! May Pushan, knower of all, bestow prosperity on us! May Tarkshya of unobstructed path bestow prosperity on us! May Brihaspati bestow prosperity on us !

62 THE UPANISHADS

प्रथम: प्रश्नः

QUESTION ONE

सुकेशा च भारद्वाज: शैव्यश्च सत्यकामः सौर्यायणी च गा्ग्यः कौसल्यश्चाश्वलायनो भार्गवो वैदर्भि: कबन्धी कात्यायन :- ने हैते ब्रह्मपरा ब्रह्मनिष्ठाः परं ब्रह्मान्वेषमाणा :- एष ह् वै तत् सर्व वक्ष्यति-इति ते ह समित्पाणयो अगवन्तं पिप्पलादमुपसन्नाः ॥

Sukesa son of Bharadvaja, Satyakama son of Sıbi, Gargya grandson of Surya, Kausalya son of Asvala, Bhargava of the Vidarbha country, Kabandhi son of Katya-these, as mentioned above, devoted to Brahman and firmly established in Brahman, were in search of the supreme Brahman; and they approached the venerable Pippalada with sacrificial fuel in their hands, believing that he would tell them all that.

PRASNA 63

तान् ह स ऋषिरुवाच-भूय एव तपसा ब्रह्मचर्येण श्रद्धया संवत्सरं संवत्स्यथ। यथाकामं प्रश्नान् यृच्छत। यदि विज्ञास्याम: सर्व ह वो वक्ष्यामः-इति॥ The Rishi said to them :- Live (here) another year with penance, austerity and devotion. (Then) ask questions according to your desire. If we know, then we will tell you all that. अथ कबन्धी कात्यायन उपेत्य पप्रचछ- भगवन् कुतो ह वा इमा: प्रजाः प्रजायन्ते- इति॥ After that (a year) Kabandhi son of Katya approached him and asked :- Venerable sir, whence are all these creatures born ?

तस्मै स होवाच-प्रजाकामो वै प्रजापति: स तपोडतप्यत। स तपस्तप्त्वा स मिथुन- मुत्पादयते रयिं च प्राणं चेति एतौ मे बहुधा प्रजा: करिष्यत इति ॥ To him he said :- Prajapati desired to have offspring; he performed penance. Performing penance, he produced the pair, namely, wealth and life, in the hope that these two would procure him a variety of offspring.

64 THE UPANISHADS

आदित्यो ह वै प्राणः । रयिरेव चन्द्रमाः । रयिर्वा एतत्सर्वे यन्मूर्त चामूर्ते च । तस्मान्मू- रतिरेव रयिः।

The sun indeed is life, wealth itself is the moon. Wealth is verily all this, what is tangible and what is intangible. Therefore the tangible itself is wealth.

अथादित्य उदयन् प्राचीं दिशं प्रविशति। तेन प्राच्यान् प्राणान् रश्मिषु संनिधत्ते। यद्दक्षिणां यत् प्रतीचीं यदुदीचीं यदधो यदूर्ध्व यदन्तरा दिशो यत् सर्वे प्रकाश- यति तेन सर्वान् प्राणान् रश्मिषु संनिधत्ते।।

Now, the sun after rising, enters the eastern quarter. Thus he takes in into his rays the vital breaths of the east. Because he illumines all the quarters of south, west, north, below, above and in-between, he takes in into his rays all the vital breaths.

PRASNA 65

स एष वैश्वानरो विश्वरूप: प्राणोऽगनिरुदयते। तदेतहचाभ्युक्तम्- विश्वरूप हरिण जातवेदसं परायणं ज्योतिरेकं तपन्तम्। सहस्ररश्मिः शतधा वर्तमान: प्राणः प्रजानामुदयत्येष सूर्यः ॥ So he rises as Vaisvanara fire, of cosmic form, the life. This is said in the verse :- Of cosmic form, full of rays, knower of all, the goal (of all), the one effulgence, the giver of heat, possessing a thousand rays, existing in a hundred forms-thus rises this sun as the life of beings.

5

@6 THE UPANISHADS

संवत्सरो ह वै प्रजापतिः । तस्यायने दक्षिणं चोत्तरं च। तद्े ह वै तदिष्टापूर्ते कृतमित्युपासते ते चान्द्रमसमेव लोकमभिजयन्ते। त एव पुनरावर्तन्ते। तस्मादेत ऋषयः प्रजाकामा दक्षिणं प्रतिपद्यनने। एष हू वै रयिर्यः पितृयाणः॥ Verily, Prajapati is the year. It has two paths, the southern and the northern. Now those who dedicate themselves to deeds like sacrifices and public benefactions win only the world of the moon. They certainly return again. Therefore the Rishis desiring offspring resort to the southern path. This, which is called the path of the d'ead ancestors, is the wealth.

अथोत्तरेण तपसा ब्रह्मचर्येण श्रद्धया विद्य यात्मानमन्विष्यादित्यमभिजयन्ते। एतद्वै प्राणा- नामायतनम्। एतदमृतमभयम्। एतत्परायणम्। एतस्मान्न पुनरावर्तन्ते। इत्येष निरोधः॥ But those who search for the self along the northern path with penance, austerity, devotion and knowledge, win the sun. This is the abode of the vital breaths. This is immortal; (this is) free from fear. This is the goal. From this they do not return again. Thus is this denied (to the ignorant).

PRASNA 67

तदेष श्लांक :- पञचपाद पितरं द्वादशाकृतिं दिव आहु: परे अर्धे पुरीषिणम्। अथेमे अन्य उ परे विचक्षणं • सप्तचक्रे षडर आहुरर्पितम्-इति॥ Here there is this verse :- They speak of him as the father having five feet, and twelve forms, as the source of water, (existing) in the higher half of the heavens. 'And others again speak of him as the omniscient placed on (a chariot of) seven wheels and six spokes.

मासो वै प्रजापतिः। तस्य कृष्णपक्ष एव रयिः। शुक्क: प्राणः । तस्मादेत ऋषयः शुक इषट कुर्वन्ति। इतर इतरस्मिन् ॥ Prajapatı verily is the month. Of this, the dark half is the wealth, the bright half is life. Hence the Rishis perform sacrifices in the bright half, and others in the other (half).

Here there is a simlar statement about day and night, and about food, identifying day unth life and night with wealth, and adentifying food with Prajapate.

68 THE UPANISHADS

तद्ये ह वै तत् प्रजापतिव्रतं चरन्ति ते मिथुन- मुत्पाद्यन्ते। तेषामेवैष ब्रह्मलोको येर्षा तपो ब्रह्मचर्य येषु सत्यं प्रतिष्ठितम्॥

Thus those (householders) who observe the vow of Prajapati produce the couple (son and daughter). For them alone is this world of Brahman, who perform perance and observe austerity, and in whom truth is well established.

तेषामसौ विरजो ब्रह्मलाको न येषु जिह्ममनुकं न माया च-इति ।।

This world of Brahman free from blemi- shes is for them in whom there is no crookedness and untruth, nor deceit

PRASNA 69

द्वितीय: प्रश्न:

QUESTION TWO

अथ. ह्वैनं भार्गवो वैदर्भिः पप्रच्छ-भगवन् कत्येव देवा: प्रजां विधारयन्ते। कतर एतत् प्रकाशयन्ते। कः पुनरेषां वरिष्ठः-इति । Then Bhargava of the Vidarbha country asked him :- Venerable sir, how many gods. verily support the created ? How many illumine this? And who again among them is the supreme ?

तस्मै स होवाच-आकाशो ह वा एष देवो चायुरग्निरापः पृथिवी वाङ्मनश्चक्षु: श्रोत्रं च। ते प्रकाशयाभिवदन्ति-वयमेतद्वाणमवष्टभ्य विधार- याम:॥ To him he said :- That god, indeed, is, ether, air, fire, water, earth, speech, mind, eye and ear. Illuminating (the world) they say: "We alone hold together and support this arrow (the created world)."

70 THE UPANISHADS

तान् वरिष्ठः प्राण उवाच-मा मोहमापद्यथ। अहमेवैतत् पञचधात्मानं प्रविभज्यैतद्वाणमवध्टभ्य विधारयामि-इति॥ Life, the greatest of them, said to them: "Do not entertain this false notion. I alone, dividing my self five-fold, hold together and support this arrow," तेऽश्रद्दधाना बभूवुः। सोऽभिमानादूर्ध्वमुत्का- मस इव । तस्मिन्नुत्क्ामत्यथेतरे सर्व एवोत्कामन्ते। तस्मिश्च प्रतिष्ठमाने सर्व एव प्रातिष्ठन्ते॥। They remained indifferent to it. Through indignation, he appeared as departing up- ward. When he departed, then the others also departed. And when he settled down, others also settled down. तद्यथा मक्षिका मधुकरराजानमुत्कामन्तं सर्वा एवोत्कामन्ते तस्मिश्र प्रतिष्ठमाने सर्वा एव प्राति- छन्ते एवं वाङ्मनश्चक्षु: श्रोत्रं व ॥ Thus, as when the king of the honey- bees departs (from the hive), all the bees also depart, and when he settles down, all of them also settle down, similarly do speech and mind, the eye and the ear.

PRASNA 71

ते प्रीता: प्राणं स्तुन्वन्ति- एषोऽग्िस्तपत्येष सूर्य एष पजेन्यी मघवानेष वायु:। एष पृथिवी रयिर्देव: सदसच्चामतं च यत्॥। They were satisfied and praised life thus :- He burns as fire; he is the sun; he is the bountiful rain god; he is Vayu He is the earth, wealth, god.He is also the real and the unreal and what .is immortal. अरा इव रथनाभौ प्राणि सर्व प्रतिष्ठितम्। ऋचो यजूंषि सामानि यझः क्षर्तर ब्रह्म च।। As spokes in the nave of a wheel, everything is established/in'life: the Riks, Yajus, and Samans, sacrifice, valour and wisdom. प्रजापतिश्चरसि गर्भे त्वमेव प्रतिजायसे। तुभ्यं प्राण प्रजास्त्वमा बलिं हरन्ति यः प्राणैः प्रतितिष्ठस ॥ You move into the womb as Prajapati. You yourself are born again. O life, the creatures bring tribute to you who remain well established along with the vital breaths.

72 THE UPANISHADS

देवानामसि वह्नितमः पितृरणां प्रथमा सधा। ऋषीणां चरितं सत्यमथर्वाह्गिरसामसि ॥

You are the best bearer (of gifts) to the gods and the first offering to the departed forefathers. You are the life (dedicated to) truth of the Rishis, the Atharvangirasas.

इन्द्रस्त्वं प्राण वेजसा रुद्रोऽसि परिरक्षिता। त्वमन्तरिक्षे चरसि सूर्यस्त्वं ज्योतिषां पतिः॥

You are, O life, Indra by your valour; you are Rudra the protector. You move in the interspace; you are the sun, the lord of the luminaries.

यदा त्वमभिर्षसि अथेमाः प्राणते प्रजाः। आनन्दरूपास्तिष्ठन्ति कामायान्नं भविष्यतीति॥

When you pour down rain, then these creatures breathe; they live in a state of bliss, hoping that there would be food according to their desire.

PRASNA 73

व्रात्यस्त्वं प्राण एकर्षिरत्ता विश्वस्य सत्पतिः। वयमाद्यस्य दातारः पिता त्वं मातरिश्व नः ॥ You are ever pure, O life, the one seer (a form of fire), the eater, the good lord of all. We are the givers of what is to be eaten. O all-pervading air, you are our father. या वे तनूर्वाचि प्रतिष्ठिता या श्रोत्रे या च चक्षुषि। या च मनसि संतता शिवां तां कुरु मोत्क्रमीः॥ That body of yours which is well established in the speech, in the ear and in the eye, which exists continuously in the mind, make that auspicious; do not depart. प्राणस्येदं वशे सर्व त्रिदिचे यत् प्रतिष्ठितम्। मातेव पुत्रान रक्षसव श्रीश्च प्रज्ञां च विधेहि नः॥ -इति॥ All this is under the control of life, which is well established in the three worlds. Protect us as a mother does her sons. Give us prosperity and wisdom.

74 THE UPANISHADS

तृतीय: प्रशन:

QUESTION THREE

अथ ह्वैनं कौसल्यश्चाश्वलायन: पप्रच्छ-भगवन् कुत एष प्राणो जायते। कथमायात्यस्मिञ्शरीरे। आत्मान वा प्रविभज्य कथं प्रातिष्टते। केनोत्क्रा- मने। कथं बाह्यमभिधत्ते। कथमध्यात्मम्-इति॥ Then Kausalya, son of Asvala, also asked him :- O revered sir, whence is this life born? How does it come into this body ? And after dividing itself, how does it establish itself? In what way does it depart? How does it support what is without? How (does it support) what relates to the self ?

तस्मै स होवाच-अतिप्रश्नान् पृच्छसि। व्रह्मिष्ठोऽसीति तस्मा्तेऽहं व्रवीमि॥ To him he said :- You are asking questions (highly) transcendental. Because you are well established in Brahman, I will tell you.

PRASNA 77

(आत्मन एष प्राणो जायते। यथैषा पुरुषे छायै- तस्मिन्नेतदाततम्। मनोकृतेनायात्यस्मिञशरीरे॥ This life is born from the self. Just as there is this shadow in (the case of) a person, so is this (life) connected there- with. It comes into this body by the activity of the mind.

यथा सम्नाडेवाधिकृतान् विनियुङ्के-एतान् ग्रामानेतान् ग्रामानधितिष्ठस्व-इति एवमेवैष प्राणु इतरान् प्राणान् पृथक् पृथगेव संनिधत्ते।। Just as the emperor himself allots to his officers "you occupy these villages (and you) these" even similarly this life allocates the other vital breaths to their respective places. Here there is a description of the vital breaths and therr positions and functions.

आदित्यो ह वै बाह्यः प्राण उदयत्येष होनें चाक्षुषं प्राणमनुगृहूणानः।। The sun, indeed, is the external life; for he rises gracing the life that is in the eye.

75 THE UPANISHADS

य एवं विद्वान् प्राणं वेद न हास्य प्रजा हीयते। अमृतो भवति। तदेष श्लोक :-

उत्पत्तिमायति स्थानं विभुत्वं चैव पञ्चधा। अध्यात्मं चैध प्राणस्य विज्ञायामृतमश्तुते।

The wise one who knows life thus, to him there shall be no lack of offspring. He becomes immortal. Here there is the verse :-

The birth, the coming, the abode, the five-fold overlordship and the nature of being the self, knowing these about life, one attains the immortal; knowing these, one attains the immortal.

PRASNA 77

चतुर्थः प्रश्नः

QUESTION FOUR

अथ हैनं सौर्यायणी गार््यः पप्रच्छ-भगवन् एतस्मिन् पुरुषे कानि स्वपन्ति। कान्यस्मिन् जाअ्रति। कतर एष देवः खप्नान् पश्यति कस्यैतत् सुखं भवति। कस्मिन् तुसरवें संप्रति- ष्विता भवन्ति-इति ॥

Then Gargya, the grandson of Surya, asked him :- Venerable sir, what are they that sleep in this person ? What are they that keep awake in him? What god is that sees dreams ? Whose is this happiness ? In whom are all these established ?

78 THE UPANISHADS

तस्मै स होवाच-यथा गार्ग्य मरोचयोऽर्क- स्यास्तं गच्छतः सर्वा एतस्मिस्तेजोमण्डल एकी- भवन्ति ताः पुनः पुनरुदयतः प्रचरन्ति एवं हवै तत् सर्वे परे देवे मनस्येकीभवति॥ To him he said :- O Gargya, as all the rays of the setting sun become one in this disc of light, and as they spread out when he rises again and again, so does all this become one in the supreme god, the mind.

तेन तर्ह्ेष पुरुषो न शृणोति न पश्यति न जिघ्रति न रसयते न स्पृशते नाभिवदते नादत्ते नानन्द्यते न विसृजते नेयायते। स्वपिरतीत्या- चक्षते।। Therefore at that time the person hears not, sees not, smells not, tastes not, touches not; he speaks not, takes not, rejoices not, evacuates not, moves not. (Then) they say "He sleeps".

Here there is a description of the fire- like vital breaths that ever keep awake.

PRASNA 79,

स यदा तेजसाभिभूतो भवति अत्रैष देव: स्वमान्न पश्यति। अथ तदैतस्मिञ्शरीरे एतत्सुख भवति। . When he becomes overpowered by light, ..

then in this state, that god sees no dreamhs. Then at that time, that happiness arises in this body.

स यथा सोम्य वर्यासि वासोवृक्षं संप्रतिष्ठन्ते। एवं ह वै तत् सर्वे पेर ओत्मनि संप्रतिष्ठन्ते।।'

O beloved one, just as birds settle themselves on the trees, their abode, similarly all this is established in the supreme self.

एष हि द्रष्टा स्प्रप्टा श्रोता घाता रसयिता मन्ता बोद्धा कर्ता विज्ञानात्मा पुरुषः । स परेडक्षर आत्मनि संप्रतिष्ठते।

He, verily, is the seer, the toucher, the hearer, the smeller, the taster, the thinker, the knower, the doer, the person of the nature of intelligence. He establishes himself in the supreme indestructible self.

80 THE UPANISHADS

परमेवाक्षरं प्रतिपद्यते स यो ह वै तदच्छायम- शरीरमलोहितं शुभ्रमक्षरं वेदयते । यस्तु सोम्य स सर्वज्ञः सर्वो भर्वात॥

He who knows the shadowless, bodiless, colourless, pure, indestructible (self), attains verily the supreme, indestructible (self). He who (knows thus), 0 beloved one, becomes omniscient, (becomes) all.

तदेष श्लोक :- विज्ञानात्मा सह देवैश्च सरवैः प्राणा भूतानि संप्रतिष्ठन्ति यत्र। तदक्षरं वेदयते यस्तु सोम्य स सर्वज्ञः सर्वमेवाविवेश ॥ इति॥

Here there is the verse :- He who knows that indestructible (self) in which are established the self of the nature of intelligence, the vital breaths and the elements, along with all the gods, becomes, O beloved one, omniscient and enters all.

PRASNA 81

पञ्चम: प्रश्न:

QUESTION FIVE

अथ हैनं शैव्यः सत्यकाम: पप्रच्छ-स, यो ह वै तन्मगवन् मनुष्येषु प्रायणान्तमोंकारमभिध्या- यीत कतमं वाव स तेन लोकं जयति-इति॥

Then Satyakama, son of Sibi, asked him :- Venerable sir, he who, verily, among men meditates till the end of his life on the sound Om-what world indeed does he conquer thereby ?

तस्मै स होवाच-पतद्वै सत्यकाम परं चापरं च ब्रह्म यदोंकारः। तस्माद्विद्वाने ते नैवाय तने नै- कतरमन्वेति॥

To him, he said :- That which is the sound Om, O Satyakama, is verily the higher and the lower Brahman. Therefore with this support alone does a wise man reach the one or the other.

82 THE UPANISHADS

स यद्येकमात्रमभिध्यायीत स तेनैव संवेदित- स्तूर्णमेव जगत्यामभिसंपद्यते। तमृचो मनुष्यलो- कमुपनयन्ते। स तत्र तपसा ब्रह्मचर्येण श्रद्धया संपन्नो महिमानमनुभवरति॥

If he should meditate on this as of one matra, he, enlightened even by that, soon attains this earthly world. The Riks lead him to the world of men. There, becoming rich in penance, austerity and faith, he enjoys supremacy.

अथ यदि द्विमात्रेण मनसि संपद्यते । सोऽन्त- रिक्षं यजुर्भिरुन्नीयते सोमलोकम्। स सोमलोके विभूतिमनुभूय पुनरावर्तते।।

Then, if (he should meditate on this) as of two matras, he attains the mind; he is led to the interspace, the world of the moon, by Yajus. Enjoying supernatural powers there, he returns again.

PRASNA 83

यः पुनरेतं त्रिम्रात्रेण ओं इत्येतेनैवाक्षरेण परं पुरुषमभिध्यायीत स तेजसि सूर्ये संपन्नः ।।

But he who should meditate on this supreme self itself with the Om of three matras, becomes one with the light, the sun.

यथा पादोदरस्त्वचा विनिर्मुच्यत एवं हवैस पाष्मना विनिर्मुक्त: स सामभिरुन्नीयते ब्रह्म लोकम्। स एतस्माजीवघनात् परात् परं पुरिशयं पुरुषमीक्षते।।

Just as a snake is bereft of its skin, similarly he is freed from sins and is led upward by verses of Sama to the world of Brahman. He sees the Person, living in the heart and superior to the higher life-mass (Hiranyagarbha).

84 THE UPANISHADS

तदेतौ श्लोकौ भवतः- तिस्रो मात्रा मृत्युमत्यः प्रयुक्ता अन्योन्यसक्ता अनधिप्रयुक्ता:। क्रियासु बाह्याभ्यन्तरमध्यगासु सम्यक् प्रयुक्तासु न कम्पते जः॥ Here there are two verses :-- The three matras, (each) leading to death (by itself), if they are united to each other without being split up, and used in rites well performed, external, internal or in-between, then the knower does not waver.

ऋ्भिरेतं यजुर्भिरन्तरिक्षं सामभिर्यत्तत् कवयो वेदयन्ते। तमोंका रेणैवाय तनेनान्वेति विद्वान् यत्तच्छान्तमजरममृतमभयं परं च।। इति॥ ' By Riks one attains this world. By Yajus (one attains) the interspace. By Samans (one attains) what the seers know. That, even by the mere sound Om as support, the wise one attains, and also that which is serene, undecaying, deathless, fearless and supreme.

PRASNA 85

QUESTION SIX

अथ हैन सुकेशा भारद्वाज: पपच्छ-भगवन् हिरण्यंनाभः कौसल्यो राजपुत्रो मामुपेत्यैतं प्रश्न- मपृच्छत। षोडशकलं भारद्वाज पुरुषं वेत्थ । तमहं कुमारमव्रवम्। नाहमिमं वेद। यद्यहमिम- मवेदिषं कथं ते नावक्यम्-इति। समूलो था एष परिशुष्यति योऽनृतमभिवद्ति। तस्मान्नार्हा- ज्यनृत वक्तुम्। स तूष्णीं रथमारुह्य प्रववाज। तं स्वा पृच्छामि-कासौ पुरुषः-इति॥ Then Sukesas, son of Bharadvaja, asked him :- Venerable sir, Hiranyanabha, a prince of the Kosala Kingdom, approached me and asked this question: "Do you know, son of Bharadvaja, the person having sixteen parts?" I replied to that prince: "I know him not. If I had known him, why should I not tell you about it?" He withers, verily, to his roots who speaks untruth. Hence it behoves me not to speak untruth. In silence, he mounted his chariot and departed. I ask you about him; where is that person ?

86 THE UPANISHADS

तस्मै स होवाच-इहैवान्तःशरीरे सोम्य स पुरुषो यस्मिन्नेताः षोडशकला: प्रभवन्ति-इति॥ To him he said :- Even here, within the body, O beloved one, is that person in whom these sixteen parts arise. स ईक्षांचके-कस्मिन्नहमुत्कान्त उत्क्रान्तो भविष्यामि। कस्मिन् वा प्रतिष्ठिते प्रतिष्ठास्यामि -इति॥ He (the person) thought :- In whose departure shall I be departing? And in whose settling down, shall I be settling down?

स प्राणमसृजत। प्राणाच्छद्धां खं वायुज्योति- राप: पृथिवीन्द्रियं मनोऽन्म् । अन्नाद्वीर्य तपो मन्त्रा: कर्म लोकाः। लोकेषु च नाम च ॥ He created life. From life, faith; (then followed) space, air, light, water, earth, sense-organ, mind, food. . From food (sprang) vitalıty, penance, hymns, work, worlds. And in the worlds (he created) name.

PRASNA 87,

स यथेमा नद्ः स्यन्दमाना: समुद्रायणा: समुद्रं प्ाप्यास्तं गच्छन्ति भिद्येते तासां नामरूपे समुद्र इत्येवं प्रोच्यते एवमेवास्य परिद्रष्ठुरिमा: षोडशकला: पुरुषायणा: पुरुषं प्राप्यास्तं गच्छन्ति भिद्येते चासां नामरूपे पुरुष इत्येवं प्रोच्यते स एषोडकलोऽमृतो भवति॥

As these flowing rivers tending towards the ocean, on reaching the ocean, disappear, their name and form are broken up, and one speaks only of the ocean; even so these sixteen parts ot the seer, tending towards the person, on reaching the person, disappear, their name and form are broken up, and one speaks only of the person. That one is what has no parts and what is immortal.

88 THE UPANISHADS

तदेष श्लोक :- अरा इव रथनाभौ कला यस्मिन् प्रतिष्ठिताः। तं वेद्यं पुरुषं वेद यथा मा वी मृत्यु: परिव्यथाः।। इति॥ Here there is the verse :- In whom the parts are well established as spokes in the nave of the wheel, know him, the person to be known, so that death may not hurt you.

तान् होवाच-एतावदेवाहमेतत् परं ब्रह्म वेद। नात: परमस्ति-इति। तमभ्यर्चयन्तः-त्वं हि नः पिता योऽस्माकमविद्याया: परं पारं तारयसि- इति॥ नमः परमऋषिभ्यो नमः परमकषिभ्य:।। , To them he (again) said :- Only thus far do I know of this suprame Brahman. There is nothing higher than this. They worshipped him (and said): Thou, indeed, art our father who dost take us across to the other shore of nescience. Salutation to the supreme Rishis; salutation to the supreme Rıshis!

। सुण्डकोपनिषत् ।।

MUNDAKOPANISHAD

[The Mundakopanishad belonging to the Atharva Veda, consists of three parts called Muadakas, each sub-divided into two sections. This Upanishad draws a clear line between the higher knowledge of the supreme Brahman and the lower knowledge of the phenomenal world. It describes the phenomenal world as springing from the supreme Brahman, regards the benefits of virtues like sacrifices and benefactions as but transitory, and holds up the knowledge of Brahman as the summum bonum. The Santi is the same as in the Prasnopanishad: भद्धं कर्णेभिः]

90 THE UPANISHADS

प्रथमं मुण्डक्म् MUNDAKA ONE

प्रथम: खण्ड:

SECTION ONE

ब्रह्मा देवानां प्रथम: संबभूव विश्वस्य कर्ता भुवनस्य गोप्ता ।

स ब्रह्मविद्यां सर्वविद्याप्रतिष्ठा- मथर्वाय ज्येष्ठपुत्राय प्राह॥

Brahma arose as the first among the gods-the maker of the universe, the protector of the world. He expounded the knowledge of Brahman, the founda- tion of all knowledge, to Atharvan, his eldest son.

MUNDAKA 91

अथर्वणे यां प्रवदेत ब्रह्मा- थर्वा तां पुंरोवाचाङ्गिरे ब्रह्मविद्याम्।

स भारद्वाजाय सत्यवाहाय प्राह भारद्वाजोऽङ्गिरसे परावराम्॥ That knowledge of Brahman-of the- higher and the lower - which Brahma taught Atharvan, Atharvan (in his turn) expounded to Angir in olden times. He expounded it to Satyavaha, son of Bharadvaja; the son of Bharadvaja (ex- pounded it) to Angiras.

शौनको ह वै महाशालोऽद्गिरसं विधिवदुप- सन्नः पप्रच्छ-कसिमिन् नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवति-इति ॥

Saunaka, the great householder, duly approached Angiras and asked :- Through what being known, O venerable sir, does all this become known?

92 THE UPANISHADS

तस्मै स होवाच-द्वे विद्ये वेदितव्ये इति ह"स ब्रह्मविदो वदन्ति परा चैवापरा च॥ To him he said :- Two kinds of know- ledge are to be known-so indeed the knowers of Brahman declare-the higher as well as the lower.

तत्नापरा ऋग्वेदो यजुर्वेद: सामवेदोऽथर्ववेद: शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषम्- इति। अथ परा यया तदक्षरमधिगम्यते॥ Of these, the lower (knowledge) is the Rig Veda, the Yajur Veda, the Sama Veda, the Atharva Veda, Phonetics, Ritual, Grammar, Etymology, Metrics and Astronomy. And the higher is that by which the Immutable is known.

MUNDAKA 93

यथोर्णनाभि: सृजते गृहते च यथा पृथिव्यामोषधयः संभवन्ति। यथा सतः पुरुषात् केशलोमानि तथाक्षरात् संभवतीह विश्वम्।। As the silk-spider sends forth and with- draws (its thread), as herbs grow on the earth, as the hair (grows) on the head and on the body of a living person, so from the Immutable arises here the universe.

तपसा चीयते ब्रह्म ततोऽन्नमभिजायते। अन्नश्त् प्राणो मनः सत्यं लोका: कर्मसु चामृतम्॥ Through penance Brahman expands. Thence food is produced. From food (arises) life; (thence) mind; (thence) the reals (i.e., the five elements) ; (thence) the worlds; (there the rituals), and in the rituals immortality.

यः सर्वक्ष: सर्वविद्यस्य ज्ञानमयं तप:। तस्मादेतड्रह्म नाम रूपमन्नं च जायते।। He who knows all and perceives all, whose penance is of the nature of know- ledge-from him are born this Brahman (the Hiranyagarbha), name, form and food.

94 THE UPANISHADS

द्वितीय: खण्डः

SECTION Two

तदेतत् सत्यम् :- मन्त्रेषु कर्माणि कवयो यान्यपश्यं- स्तानि त्रेतायां बहुधा संततानि।' तान्याचरथ नियतं सत्यकामा एष व: पन्था: सुकृतस्य लोके।।

This is that truth :- The works which the wise men saw in the hymns are variously disseminated in the triad (of the Vedas). Perform them always, ye lovers of truth, this is your path to the world of good deeds.

MUNDAKA 95

यस्याग्निहोत्रमदर्शमपौर्णमास- मचातुर्मास्यमनाग्रयणमतिथिबर्जितं च। अहुतमवैश्वदेवमविधिना हुत- मासप्तमांस्तस्य लोकान् हिनस्ति॥

He who does not perform the Agmhotra on the new moon and the full moon days, does not perform the Chaturmasya (four- month observance) and the Agrayana cere- mony, does not entertain guests (daily), does not give offerings to the fire, does not perform the Vaisvadeva ceremony, and gives offerings (if at all he gives) contrary to rules-(such conduct of his) destroys all his worlds, even into the seventh.

Here there is an enumeration of the seven kinds of flames of fire.

96 THE UPANISHADS

एतेषु यश्चरते भ्राजमानेषु यथाकालं चाहुतयो ह्याददायन्। तं नयन्त्येता: सूर्यस्य रश्मयो यत्र देवानां पतिरेकोऽधिवास:॥

(But) whosoever performs his duties at proper times, making his offerings in these shining flames, him these offerings lead (through the rays of the sun) to where the sole Lord of the gods abides.

एह्येहीति तमाहुतयः सुवर्चसः सूर्यस्य रश्मिभिर्यजमानं वहन्ति। प्रियां वाचमभिवदन्त्योऽर्चयन्त्य एष वः पुण्यः सुकृतो ब्रह्मलोक:॥ The radiant offerings invite him with the words "Come, do come", and carry the sacrificer over the sun-beam, honouring him and accosting with the loving words :< " Here is your holy world of Brahma (i.e., heaven) won through good deeds."

MUNDAKA 97

ुवा ह्ेते अदढा यज्ञरूपा अष्टादशोक्तमवरं येषु कर्म। एतच्छ्रेयो येडभिनन्दन्ति मूढा जरामृत्युं ते पुनरेवापि यन्ति ॥ Unsteady, verily, are these boats of the eighteen sacrificial forms, which are declared to be inferior karma. Those misguided `men who acclaim this with superior joy fall again into old age and death.

अविद्यायां बहुधा वर्तमाना वयं कृतार्था इत्यभिमन्यन्ति बाला:। यत् कर्मिणो न प्रवेदयन्ति रागात् तेनातुरा: क्षीणलोकाश्च्यवन्ते।

Dwelling in nescience in manifold ways, the immature men conceitedly imagine: "We have attained our goal." Since those who perform rituals do not under- stand (the truth) through attachment, they fall, overcome by misery, the fruit of their merits having been exhausted. 7

THE UPANISHADS

इष्टापूर्व मन्यमाना वरिष्ठं नान्यच्छेयो वेदयन्ते प्रमूढाः। नाकस्य पृष्ठे ते सुकृतेऽनुभू- त्वेमं लोकं हीनतरं वा विशन्ति॥

Imagining sacrifices and public benefac- tions as the highest good, no other good do these misguided men know. Having enjoyed on the floor of heaven won by good deeds, they enter again this world or a still lower one.

तपःश्रद्धे ये हुपवसन्त्यरण्ये शान्ता विद्वांसो भैक्षचर्या चरन्त: । सूर्यद्वारेण ते विरजा: प्रयान्ति यत्रामृत: स पुरुषो ह्यव्ययात्मा ॥। But those who practise penance and faith in the forest, tranquil, and living on alms, depart, free from blemishes, through the door of the sun to where dwells the immortal, imperishable Person.

MUNDAKA 99

परीक्ष्य लोकान् कर्मचितान् ब्राह्मणो निर्वेदमायाभ्नास्त्यकृत: कृतेन। तद्विज्ञानार्थ सं' गुरुमेवाभिगच्छेत् समित्पाणि: श्रोत्रियं ब्रह्मनिष्ठम्॥। Deeply pondering over the worlds that are won by karma, let a Brahmin arrive at non-attachment. That (Brahman-world) which is not made, cannot be (won) through works. For the sake of this knowledge, let him only approach, with sacriacial fuel in hand, a preceptor who is learned in scriptures and who is firmly established in Brahman.

तस्मै स विद्वानुपसन्नाय सम्यक् प्रशान्तचित्ताय शमान्विताय। येनाक्षरं पुरुषं वेद सत्यं प्रोवाच तां तत्त्वतो ब्रह्मविद्याम्।। Unto him who approaches in due form, whose mind is tranquil and who has attained calmness, the wise one teaches in its very truth that knowledge about Brahman whereby one knows the Imperi- shable Person, the Truth.

100 THE UPANISHADS

द्वितीयं मुण्डकम्

MUNDAKA TWO

प्रथम: खण्ड:

SECTION ONE

तदेतत् सत्यम्- यथा सुदीप्तात् पावकाद्विस्फुलिङ्गा: सहस्रशः प्रभवन्ते सरूपा:। तथाक्षराद्विविधा: सोम्य भावाः प्रजायन्ते तत्र चैवापि यन्ति।

This is that truth :- As from a blazing fire sparks of like forms come forth by thousands, even so from the Immutable many kinds of beings, O beloved one, issue forth; and they return thither too.

MUNDAKA 101

दिव्यो ह्यमूर्तः पुरुषः सबाह्याभ्यन्तरो ह्यजः ।; अप्राणो ह्यमना: शुभ्रो ह्यक्षरात् परतः परः ॥ Divine and formless is the Person; He is without and within and unborn; he is without breath and without mind; he is pure and higher than the high Immutable.

एतसाज्जायते प्राणो मनः सर्वेन्द्रियाणि च। खं वायुर्ज्योतिराप: पृथिवी विश्वस्य धारिणी।। From him are born life, mind and all the 'sense-organs, (also) ether, air, light, water and earth which is the support of all.

अग्निर्मुर्धा चक्षुषी चन्द्रसूर्यौ दिश: श्रोत्रे वाग्वित्ृताश्च वेदा:। वायुः प्राणो हृदयं विश्वमस्य पद्धयां पृथिवी ह्येष सर्वभूतान्तरात्मा।। Fire is his head; the sun and the moon are his eyes; space (ether) is his ear; speech is the revealed scriptures. Air is his life, the universe his heart. From his feet the earth (is born); indeed, he is the self of all beings.

102 THE UPANISHADS

तस्माडच: साम यजूंषि दीक्षा यज्ञाश्च सर्वे क्रतवो दक्षिणाश्च।

संवत्सरश्च यजमानश्च लोका: सोमो यत्र पवते यत्र सूर्यः ॥ From him are born the Riks, the Samans and the Yajus, religious vows and sacrifices, all the rituals and the gifts, year, the sacrificer and the worlds where Soma makes (things) pure and where the sun (shines).

तस्माच्च देवा बहुधा संप्रसूता: साध्या मनुष्या: पशवो व्यासि । प्राणापानौ व्रीहियवौ तपश्च श्रद्धा सत्यं ब्रह्मचर्य विघिश्न ॥

And from him the gods were born in manifold ways, also celestials and men, beasts and birds, prana and apana, rice and barley, penance, faith, truth, austerity and prescriptions.

MUNDAKA 103

Here there is a mention of the various other phenomena of Nature that have come out of the Supreme Being.

पुरुष एवेदं विश्वं कर्म तपो ब्रह्म परामृतम् ।. एतद्यो वेद निहित गुहायां सोऽविद्याग्रन्थि विकिरतीह सोस्य।।

The Person himself is all this: work, 1 penance, Brahman, supreme immortality. He who knows that which is placed in the cave (of the heart)-he cuts asunder the knot of nescience here, O beloved one.

104 THE UPANISHADS

द्विवीयः खण्डः

SECTION TWO

आवि: संनिहित गुह्ाचरं नाम महत् पदमत्रैतत् समर्पितम्। एजत् प्राणन् निमिषच्च यदेत- ज्जानथ सदसद्वरेण्यं परम्। विज्ञानादद्वरिष्ठं प्रजानां यदर्चिमद्यद णुभ्योऽणु च। यस्मिन् लोका निहिता लोकिनश्च।। Manifest, well-placed, moving verily in the cave (of the heart): such is the great goal. Therein is centred (all) this which moves and breathes and winks. Know that as being and non-being, as the supreme object to b desired, as the highest beyond human understanding, as luminous, as subtler than the atoms, as that in which the worlds are established and also the inhabitants of the worlds.

MUNDAKA 105

तदेतदक्षरं ब्रह्म स प्राणस्तदु वाङ् मनः। तदेतत् सत्यं तदमृत तद्वेद्धव्यं सोम्य विद्धि।। This is that immutable Brahman. He is life; and that is speech and mind. That is this real; that is the immortal. That is what is to be hit (ie., aimed at in knowing). O beloved one, hit it.

धनुर्गृहीत्वौपनिषदं महास्त्रं शरं ह्युपासानिशितं संदधीत।

आयम्य तन्भ्ावगतेन चेतसा लक्ष्यं तदेवाक्षरं सोम्य विद्धि।

Taking the Upanishadic bow as a great weapon, one should place (on it) the arrow sharpened by meditation. Drawing it with a mind engaged in the contemplation of that (Brahman), O beloved one, hit as target that which is verily immutable.

106 THE UPANISHADS

प्रणवो धनुः शरो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते। अप्रमत्तेन वेद्वव्यं शरवत् तन्भयो भवेत्॥

The Pranava (the syllable Om) is the bow. One's self indeed is the arrow. Brahman is spoken of as the target of that. It is to be hit without making a mistake. Thus one becomes united with it. as the arrow (becomes one with the target).

यस्मिन् द्यौः पृथिवी चान्तरिक्ष- मोतं मनः सह प्राणैश्च सवैः।

तमेवैकं जानथ आत्मानमन्या वाचो विमुञ्चथामृतत्वस्यैष सेतु:॥

He in whom the heavens, the earth and the interspace are woven, and also the `mind along with all the vital breaths- him alone know as the one self. Leave off other utterances. This is the bridge to immortality.

MUNDAKA 107

यः सर्वक्षः सर्वविद्यस्यैष महिमा भुवि। दिव्ये ब्रह्मपुरे ह्वेष व्योम्न्यात्मा प्रतिष्ठित: ॥ He who knows all and perceives all whose is this greatness on the earth-in the divine city of Brahman, in the ether (of the heart) is that self established.

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वेंसंशयाः। क्षीयन्ते चास्य कर्माणि तस्मिन् दष्टे परावरे। The knot of the heart is cut, all doubts are dispelled and his deeds (i.e. the residue thereof) perish, when the higher and lower Brahman has been realised.

ब्रह्मैवेदममृतं पुरस्ता- द्रह्म पश्चाङ्गह्म दक्षिणतश्चोत्तरेण। अधश्चोर्ध्व च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम्। Brahman is verily this immortal. In front is Brahman, behind is Brahman; Brahman is to the right and to the left. It spreads both above and below. Brahman is indeed this universe. It is the greatest.

108 THE UPANISHADS

तृतीयं मुण्डकम्

MUNDAKA THREE

प्रथम: खण्डः

SECTION ONE

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषखजाते। तयोरन्यः पिप्पलं स्वाद्वत्ति अनश्नन्नन्योऽभिचाकशीति॥

Two birds, ever united companions, cling to the self-same tree. Of these two, one eats the sweet berry. The other looks on without eating.

MUNDAKA 109.

समाने वृक्षे पुरुषो निमओ्रो 5नीशया शोचति मुह्यमान: । जुष्ट यदा पश्यत्यन्यमीश- मस्य महिमानमिति वीतशोकः॥

On the self-same tree, a person immers- ed (in the sorrows of the world) is. deluded and grieves on account of his want of strength. But he becomes free from sorrow, when he sees the other who is worshipped (by many) and who is the Lord, and also his greatness.

यदा पश्य: पश्यते रुक्मवर्ण कर्तारमीशं पुरुषं ब्रह्मयोनिम्। तदा विद्वान् पुण्यपापे विधूय निरञ्जन: परमं साम्यमुपैति।

When a wise seer sees the golden. coloured Creator, the Lord, the Person, Brahman, the source (of all), then shaking off merit and demerit and free from stain, he attains supreme identity (with the Lord).

110 THE UPANISHADS

प्राणो ह्येष यः सर्वभूतैर्विभाति विजानन् विद्वान् भवते नातिवादी। आत्मक्रीड आत्मरतिः क्रियावान् एष ब्रह्मविदां वरिष्ठः ॥

He is indeed the life that shines forth through all beings. The wise man who knows this ceases to speak of anything else. He sports in himself; he delights in himself. He continues to do worh. Such a one is the greatest of those who know Brahman.

सत्यमेव जयते नानृतं सत्येन पन्था विततो देवयानः।

थेनाक्रमन्त्युषयो ह्याप्तकामा यत्र तत् सत्यस्य परमं निधानम्॥ Truth alone reigns supreme, not untruth. By truth is laid out the road (known as) the path of the gods, by which the sages who have their desires (fully) realised, proceed to where is that supreme seat of truth.

MUNDAKA 111

ये ये लोकं मनसा संविभाति विशुद्धसत्वः कामयते यांश्च कामान्। तं तं लोकें जयते तांश्च कामां- स्तस्मादात्मज्ञं ह्यर्चयेन्तिकामः॥

Whatever world a man of purified nature thinks of in his mind and what- ever desires he desires, all those worlds and all those desires he attains. There- fore he who desires prosperity should worship the knower of the self.

112 THE UPANISHADS

द्वितीय: खण्डः

SECTION Two

स वेदैतत् परमं ब्रह्म धाम यत्र विश्वं निहितं भाति शुभ्रम्। उपासते पुरुषं ये ह्यकामा- सते शुक्रमेतदतिवर्तन्ति घीराः॥ He knows Brahman, the supreme abode, wherein established the world shines brightly. The wise men who, free from desires, worship the Person, cross this seed (of rebirths).

कामान् यः कामयते मन्यमान: स कामभिर्जायते तत्र तत्र। पर्याप्तकामस्य कृतात्मनस्तु इहैव सर्वे प्रचिलीयन्ति कामाः॥ He who entertains desires, thinking of them, is born (again) here and there on account of those desires. But in the case of him who has all his desires fully realised and has accomplished the self, all desires vanish even here (on earth).

MUNDAKA 113

नायमात्मा बलहीनेन लभ्यो न च प्रमादात्तपसो वाप्यलिङ्गात्। एतैरुपायैर्यतते यस्तु विद्वां- स्तस्यैष आत्मा विशते ब्रह्म धाम॥ This self is not to be attained by one who is devoid of strength, nor through delusion nor even by penance without an aim. But the wise man who makes the attempt with these means-this self of his enters the Brahman-abode.

वेदान्तविज्ञानसुनिश्चितार्थाः संन्यासयोगाद्यतयः शुद्धसरा:। ते ब्रह्मलोकेषु परान्तकाले परामृता: परिमुच्यन्ति सर्वे। The ascetics who have ascertained well the import of the Vedanta-knowledge and who have purified their natures through the path of renunciation-all of them, the supreme immortals, are liberated at the end of time in the worlds of Brahman. 8

114 THE UPANISHADS

गता: कला पञ्चदश प्रतिष्ठा देवाश्च सर्वे प्रतिदेवतासु। कर्माणि विज्ञानमयश्च आत्मा परेऽव्यये सर्व एकीभवन्ति॥

Gone are the fifteen parts to their (res- pective) supports (i. e., the elements), and all the gods (the sense-organs) into their cerresponding deities. One's deeds and the self of the nature of knowledge, all become one in the supreme immutable Being. .

स यो ह वै तत् परमं ब्रह्म वेद ब्रह्मैव भवति नास्याब्रह्मवित् कुले भवति। तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्यो विमुक्तोऽमृतो भवति॥ He, verily, who knows that supreme Brahman, becomes Brahman itself. In his family there will be born no one who does not know Brahman. Sorrow he crosses; sins he crosses. Liberated from the knots of the cavity (of the heart), he becomes immortal.

MUNDAKA 115

क्रियावन्तः श्रोत्रिया ब्रह्मनिष्ठाः स्वयं जुह्वत एकर्षि श्रद्धयन्त: । तेषामेवैतां ब्रह्मविद्यां वदेत शिरोत्रतं विधिवदैस्तु चीर्णम्।। This is said in the verse :- Those who perform the rites, who are learned in scriptures, who are well estab- lished in Brahman, who offer, of them- selves, oblations to the one-seer (a form of fire) with faith, to them alone one may expound this knowledge of Brahman, (to them alone) by whom the rite (of carrying fire) on the head has been performed according to rule. तदेतत् सत्यमषिरङ्गिरा: पुरोवाच। नैतद्चीर्णव्रतोऽधीते। नम: परम ऋषिभ्यो नम: परम ऋषिभ्य:॥ This aforesaid truth the seer Angiras expounded in former times. One who has not done the rite (of carrymng fire on the head) shall not learn this. Salutation to the supreme seers; salutation to the supreme seers.

॥ माण्डक्योपनिषत् ।I

MANDUKYOPANISHAD

[The Mandukyopanishad belongs to the Atharva Veda. In the form in which it is extunt at present, it consists of twelve pussages. Here the supreme Brahman is identified with the sound Om, and the whole universe is represented as a mamifes- tation of this Om. The sound Om consists of three elements, namely, A, U and M; and they are identified with Vaisvanara, Taijasa, and Prajna, the presiding sentrences of the three avasthas. There are Karkas on this Upanshad by Gaudapada, the earliest known Advartin, who is supposed to have been the grand-teacher of Sankara; and there is a commentary on the Upani- shad and the Karikas ascribed to Sankara. As regards these points, however, there is dispute. Only the twelve passages which are admittedly those of the Upanishad are given below. The Santr is the same as in Prasnopanishad, namely :- Folforgl

MANDUKYA 117

ओमित्येतदक्षरमिदं सर्वम्। तस्योपव्याख्या- नम्। भूवं भवन्भविष्यदिति सर्वमोंकार एव । यच्ान्यत् त्रिकालातीतं तदप्योंकार एव । All this is that syllable Om. (Here followa) an explanation of that. What has been, what is and what will be-all this is only the sound Om. And what other there is beyond the three-fold time-that too is only the sound Om.

सर्वै ह्येतड्रह्म। अयमात्मा ब्रह्म। सोऽयमात्मा चतुष्पात्। For, all this is Brahman. This self is Brahman. That self of this nature consists of four parts.

जागरितस्थानो बहिःपरज्ञः सपाङ्ग एकोनवि- शतिमुखः स्थूलभुग्वैश्वानरः प्रथम: पादः ॥ The first part is Vaisvanara whose place is in the waking state, who beholds the external objects, who has seven limbs and nineteen mouths and who is the enjoyer of what is gross,

118 THE UPANISHADS

सप्नस्थानोऽन्तःप्रज्नः सपाङ्ग एकोनविंशतिमुखः प्रविविक्तभुक तैजसो द्वितीयः पाद: ॥

The second part is Taijasa whose place is in the dream state, who beholds the internal objects, who has seven limbs and nineteen mouths and who experiences the subtle objects.

यत्र सुप्तो न कंचन कामं कामयते न कंचन स्वप्नं पश्यति तत् सुषुप्तम्। सुषुप्तस्थान एकीभूत: प्रज्ञानधन एवानन्दमयो ह्यानन्दभुक चेतोमुखः प्राज्ञस्तृतीय: पाद: ।

That state is deep sleep, where one, being fast asleep, does not desire any desire whatsoever, and does not see any dream whatsoever. The third part is Prajna whose place is in the state of deep sleep, who has become one, who is all a mass of sentience, who is of the nature of bliss, who is the enjoyer of bliss and whose mouth is the mind.

MANDUKYA 119

एष सर्वेश्वर एष सर्वश् एषोऽन्तर्याम्येष योनि: सर्वस्य प्रभवाप्ययौ हि भूतानाम् ॥। He is the lord'of all; he is the omni- scient; he is the inner controller; he is the source of all; he is the beginning and end of all beings.

नान्त:प्रज्ञं नबहिःप्रज्ञं नोभयतःप्रज्ञं नप्रज्ञानधनं नप्रज्ञं नाप्रशं अदृभ्यं अव्यवहार्य अग्राह्यं अलक्षणं अचिन्त्यं अव्यपदेश्यं एकात्मप्रत्ययसारं प्रपञ्वी- पशमं शान्तं शिवमद्वैतं चतुर्थ मन्यन्ते। स आत्मा। स विज्ञेय:॥ Not cognising the internal objects, not cognising the external objects, not cognis- ing either, not being a mass of sentience, not cognising and not not-cognising, in- visible, incapable of being spoken of, not capable of being grasped, not having any identifying mark, unthinkable, unnamable, the essence of the knowledge of the one self, that into which all phenomena get resolved, tranquil, blissful, non-dual-such they consider as the fourth (part). He is the self. He is to be known.

120 THE UPANISHADS

सोऽयमात्माध्यक्षरमोंकारोऽधिमात्रम्। पादा मात्रा मात्राश्च पादा अकार उककारो मकार इति॥

That self of this nature is the sound Om, when regarded as word; (and the sound Om rests) in its elements. The parts are the elements and the elements are the parts, namely the sound a, the sound u and the sound m.

जागरितस्थानो वैश्वानरोऽकार: प्रथमा मात्रा आप्तेः आदिमत्वाद्वा। आप्नोति ह वै सर्वान् कामान् आदिश्च भवति य एवं वेद।।

Vaisvanara whose place is in the waking state, is the sound a, which is the first element, either from the root ap (to obtain) or because it has adi (beginning). Indeed he who knows it thus obtains all his desires and he also becomes the first.

MANDUKYA 121

स्वप्नस्थानस्तैजस उकारो द्वितीया मात्रा उत्कर्षात् उभयत्वाड्ा। उत्कर्षति ह वै ज्ञानसंतति समानश्च भवति नास्याब्रह्मवित् कुले भवति य एवं वेद।। The second part is Taijasa whose place is in the dream state, because of elevation or because of (equality between) the two. Indeed he who knows it thus elevates the continuity of his knowledge, and he be- comes equal; in his family is born no one who does not know Brahman.

सुषुप्तस्थान: प्राज्ञो मकारस्तृतीया मात्रा मितेः अपीतेर्वा । मिनोति ह का इदं सर्वे अपीतिश्र भवति य एवं वेद।। The third part is Prajna whose place is in the state of deep sleep, either from the root mi (to measure) or because of merging. Indeed he who knows it thus measures (i.e., knows) all this, and there is merging also (of the entire world in him).

122 THE UPANISHADS

अमात्रश्चतुर्थोऽव्यवहार्यः प्रपञ्चोपशमः शिवोऽद्वैतः । एवमोंकार आत्मैव संविशत्यात्मनात्मानं य एवं वेद॥

The fourth part is that which has no elements, which cannot be spoken of, into which- phenomena get resolved, blissful and non-dual. Thus, the sound Om is the very self. He who knows it thus enters the self with his self.

॥ तैत्तिरीयोपनिषत्॥

TAITTIRIYOPANISHAD

[The Taittiryopanishad belongs, as is clear from the name, to the Taittiriya school of the Yajur Veda. It is divided into three sections called Vallis. The first section deals with some mystic problems connected with the text and the study of the Veda. The secontr deals with the blss of Brahman and the third deals with the story of Bhrigu, son of Varuna who, under instructions from his father, understood bliss as Brahman after undergoing the penance.]

124 THE UPANISHADS

शं नो मित्र: शं वरुण: शं नो भवत्वर्यमा। शं न इन्द्रो बृहस्पतिः शं नो विष्णुरुरुक्रमः॥।

नमो ब्रह्मणे। नमस्ते वायो। त्वमेव प्रत्यक्षं ब्रह्मासि। त्वामेव प्रत्यक्षं ब्रह्म वदिष्यामि ! ऋतं वदिष्यामि। सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु। अवतुमाम् । अवतु वक्तारम् । ओं शान्ति: शान्तिः शान्तिः ॥

May the Sun be auspicious to us and may Varuna be auspicious to us. May Aryaman (a form of the Sun) be auspicious to us. May Indra and Brihaspatı be auspicious to us. May Vishnu of wide strides be auspicious to us. Salutation to Brahman. Salutation to Vayu. Thou, indeed, art the visible Brahman. I shall proclaim thee as the visible Brahman. I shall call thee the real. I shall call thee the truth. Me may that protect; the speaker may that protect. May that protect me; may that protect the speaker. Om peace, peace, peace.

TAITTIRIYA 125

शीक्षावल्ली

SIKSHA VALLI

In this first section, there is little that is of interest from the pornt of view of the main teaching of the Upanishads. There are various mystic statements about the text of the Veda The following is a specimen:

सइ नौ यशः। सह नौ ब्रह्मवर्चसम्। अथातः संहिताया उपनिषदं व्याख्यास्याम: पञचस्वधि- करणेषु अधिलोकमधिज्यौतिषमधिविद्यमधिप्रज- मध्यात्मम्। ता महासंहिता इत्याचक्षते ।। Let there be fame for both of us. Let there be the lustre of spiritual knowledge for both of us. Then therefore we propose to explain the mystery of the great samhita in respect of its five supports: in respect. of the worlds, in respect of the luminaries, in respect of knowledge, in respect of progeny and in respect of the self. They are spoken of as the great samhitas.

126 THE UPANISHADS

अथाघिलोकम्। पृथिवी पूर्वरूम्। दयौरुत्तर- रूपम्। आकाशः संधिः । वायुः संधानम् । इत्यघिलोकम्॥

Now there is (the explanation) in respect of the worlds: the earth is the fore part; the heaven is the hind part; the inter- space is the middle part, the air is the connection. Thus in respect of the world.

अथाधिज्यौतिषम्। अग्नि: पूर्वरूपम्। आदित्य उत्तररूपम्। आपः संधिः । वैद्युतः संधानम्। इत्यधिज्यौतिषम् ॥

Now there is (the explanation) in respect of the luminaries: fire is the fore part; the sun is the hind part; water is the middle part; the lightning glow is the connection. Thus in respect of the luminaries.

TAITTIRIYA 127

अथाधिविद्यम् : आचार्यः पूर्वरूपम्। अन्ते- वास्युत्तररूपम्। विद्या संधिः। प्रवचन संधानम्। इत्यधिविद्यम्॥ Now there is (the explanation) in respect of knowledge: the teacher is the fore part; the disciple is the hind part; knowledge is the middle part; exposition is the con- nection. Thus in respect of knowledge.

अथाधिप्रजम् । माता पूर्वरूपम् । पितोत्तर- रूपम्। प्रजा संधिः। प्रजननं संधानम्। इत्यधि- प्रजम् ॥

Now there is (the explanation) in respect of progeny: the mother is the fore part; the father is the hind part; progeny is the middle part; procreation is the con- nection. Thus in respect of progeny.

128 THE UPANISHADS

अथाध्यात्मम्। अधरा हनुः पूर्वरूपम्। उत्तरा हनुरुत्तररूपम्। वाकू संधिः। जिह्वा संधानम्। इत्यध्यात्मम् H

Now there is (the explanation) in respect of the self: the lower jaw is the fore part; the upper jaw is the hind part; speech is the middle part; the tongue is the connection. Thas in respeot of the self

इवीमा महासंहिताः । य एवं महासंहिता व्याख्याता वेद संधीयते प्रन्या पश्युभिर्व्रह्मवर्चसे- नान्नाद्येन सुवर्गेण लोकेन।। These are the great samhitas. He who understands the great samhitas as thus explained, becomes endowed with progeny, with cattle, with the lustre of spiritual knowledge, with food and nourish- ment and with the heavenly world.

TAITTIRIYA 129

The following are the mantras which the teacher recites, praying for intellectual vigour : यश्छन्दसामृषभो विश्वरूप- *छन्दोभ्योऽध्यमृतात् संभभूव। स मेन्द्रो मेधया स्पृणोतु अमृतस्य देव धारणो भूयासम् ॥ May that Indra who is the greatest in the Vedas, who is of cosmic form, who has been, born of the Vedas, of the immortal (Vedas), enrich me with intellectual vigour. O god, may I become the supporter of the immortal (Vedas). शरीरं मे विचर्षणम्। जिद्वा मे मधुमत्तमा। कर्णाभ्यां भूरि वि्रुवम् । ब्रह्मण: कोशोऽसि मेधया पिहितः। श्रुतं मे गोपाय॥ (May) my body (become) fit. (May) my tongue (be) of supreme sweetness (with knowledge). May I hear much with my ears. Thou art the sheath of Brahman, covered with intellectual vigour. Protect my learning. 9

130 THE UPANISHADS

The following are the mantras which the teacher recites for performing homa, praying for prosperity. At the "word 'svaha, the homa is performed.

आवहन्ती वितन्वाना कुर्वाणाचीरमात्मनः। वासांसि मम गावश्च अन्नपाने च सर्वदा। ततो मे श्रियमावह लोमशां पशुभिः सह स्वाहा॥ The bringer, the extender, and the long - maintainer of her own dresses, cows, food and drink for ever, that prosperity bring me with wooly and other cattle.

आ मा यन्तु ब्रह्मचारिण: स्वाहा। वि मा यन्तु ब्रह्मचारिण: स्वाहा। प्र मा यन्तु ब्रह्मचारिण: स्वाहा। दमायन्तु ब्रह्मचारिणः स्वाहा। शमायन्तु ब्रह्मचारिण: स्वाहा॥ May religious students come around unto me, svaha. May religious students come from different parts unto me, svaha. May religious students come unto me duly, svaha. May the religious students be well disciplined, svaha. May the religious stu- dents be tranquil, svaha.

TAITTIRIYA 131

यशोजनेऽसानि स्वाहा। श्रेयान् वस्यसोऽसानि स्वाहा। तं त्वा भग प्रविशानि स्वाहा। स माभग प्रविश स्वाहा। तस्मिन् सहस्रशाखे नि भगाहं त्वयि मृजे स्वाहा।

May I be among men of repute, svaha. ·May I be more renowned among the most wealthy, svaha. O venerable god, may "I enter thee, svaha. O venerable god, may thou enter me, svaha. O venerable god, in thee of such thousand branches, I get purified, svaha.

यथापः प्रवता यन्ति यथा मासा अहर्जरम्। एवं मां ब्रह्मचारिणो धातरायन्तु सर्वतः स्वाहा। प्रतिवेशोऽसि। प्र मा भाहि। प्र मा पद्यस्व ॥ As waters flow downwards, as the months flow into the year, so may religious students come to me, O supporter, from all around, svaha. Thou art a refuge. Shine unto me. Come unto me.

132 THE UPANISHADS

Then somes the final instruction which students in those days recewved when they completed their study under the teacher The following is the full text of that instruction, which corresponds to the Convocation addresses of modern times delivered at the Unwversities to students who are given. their degrees at the end of their studies:

वद। धर्म चर। खाध्यायान्मा प्रमदः। आचा- र्याय प्रियं धनमाहत्य प्रजातन्तुं मा व्यवच्छेत्सी:। After expounding the Veda, the teacher enjoins the disciple thus: Speak the truth. Practise virtue. Do not neglect the Veda that has been studied. Having brought to the teacher the wealth that is pleasing to him, do not cut off the line of progeny.

TAITTIRIYA 133

सत्यान्न प्रमदितव्यम्। धर्मान्न प्रमदितव्यम् । कुशलान्न प्रमदितव्यंम्ं। भूत्यै न प्रमदितव्यम् । स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यम्॥

Let there be no neglect of truth. Let there be no neglect of virtue. Let there be no neglect of welfare. Let there be no neglect of prosperity. Let there be no neglect of the Veda that has been studied and its teaching.

देवपितृकार्याभ्यां न प्रमदितव्यम्। मातृदेवो भव। पितृदेवो भव। आचार्यदेवो भव। अतिथि- देवो भव॥

Let there be no neglect of what is due to gods and to departed forefathers. Be one to whom mother is a god; be one to whom father is a god; be one to whom teacher is a god; be one to whom guest is a god.

136 THE UPANISHADS

अथाभ्याख्यातेषु ये तत्र ब्राह्मणा: संमर्शिनो युक्ता अयुका अलूक्षा धर्मकामा: स्युर्यथा ते तेषु वर्तेरन तथा तेषु वर्तेथाः॥

Then in respect of persons who are accused (of sin), you should conduct your- self in such a way in which those Brahmanas who may be living there, who are competent to judge, dedicated (to good deeds), not led by others, not cruel and are lovers of virtue, conduct themselves in respect of such persons.

एष आदेशः। एष उपदेशः । एषा वेदोपनिषत्। एतदनुशासनम्। एवमुपासितव्यम्। एवमु चैत- दुपास्यम् ॥ This is the command. This is the teaching. This is the secret meaning of the Vedas. This is the instruction. Thus should one worship; thus indeed should one worship this.

TAITTIRIYA 137

ब्रह्मानन्द्वलली

BRAHMANANDA VALLI

Here there is the Santi which was given at the beginning of the Kathopanishad: E नाववतु।

ब्रह्मविदामोति परम्। तदेषाभ्युक्ता- सत्यं ज्ञानमनन्तं ब्रह्म यो वेद निहितं गुहायां परमे व्योमन्। सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चिता॥ इति #

The knower of Brahman attains the supreme. As to this, the following verse has been said :

He who knows Brahman as the real, as knowledge and as the infinite, placed in the cavity of the heart, in the highest heaven, realises all desires along with Brahman, the intelligent.

138 THE UPANISHADS

अन्नाद्वै प्रजाः प्रजायन्ते याः काश्च पृथिवी श्रिताः। अथो अन्नेनैव जीवन्ति अथैनदपियन्त्यन्ततः ॥ From food, verily, are °produced what- soever creatures dwell on the earth. Then by food alone, they Jive. And then into it also they pass at the end. प्राणं देवा अनुप्राणन्ति मनुष्या: पशवश्च ये। प्राणो हि भूतानामायुस्तस्मात् सर्वायुषमु्यते।। The gods breathe in pursuance of the life-breath; also men and beasts. Indeed, breath is the life of beings; therefore it is spoken of as the life of all. यतो वाचो निवर्तन्ते अप्राव्य मनसा सह। आनन्दं ब्रह्मणो विद्वान् न विभेति कदाचन। Whence words return along with the mind, not attaining it-he who knows that bliss of Brahman fears not at any time. विज्ञानं यज्ञं तनुते कर्माणि तनुतेऽपिच। विज्ञानं देवा: सर्वे ब्रह्म ज्येश्वमुपासते॥ Understanding creates the sacrifice; rites also it creates. It is understanding that all the gods worship as Brahman, the reatest.

TAITTIRIYA 139.

विज्ञानं ब्रह्म चेद्वेद तस्माच्चेन्न प्रमाद्यति। शरीरे पाप्मनो हित्वा सर्वान् कामान् समश्तुते॥

If one knows understanding as Brahman, and if he does not swerve therefrom, leav- ing the sins behind in his body, he enjoys. all his desires.

असन्नेव स भवति असद्गह्येति वेद चेत्। अस्ति ब्रह्मेति चेद्वेद सन्तमेनं तवो विदुः॥ He becomes non-existent if he knows Brahman as non-existent. If he knows that Brahman exists, then people know him as existent.

असद्वा इदमग्र आसीत्ततो वै सदजायत। तदात्मानं स्वयमकुरुत तस्मात्तत्सुकृतमुच्यते।।

Non-existent, verily, was this (world) in the beginning. Therefrom was, indeed, produced what its self. is existent. That itself nade Therefore it is called well-made.

40 THE UPANISHADS

सैषानन्दस्य मीमांसा भनति। युवा स्यात् साधुयुवाध्यायक: आशिष्ठो रढिष्ठो बलिष्ठः । तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात्। स एको मानुष आनन्दः । ते ये शतं मानुषा आनन्दाः स एको मनुष्यगन्धर्वाणामानन्दः।

Here is an examination of (what is meant by) bliss. Let the student be a youth, a good youth, the best maintainer of discipline, most firm, most strong. To him this whole earth shall be filled with wealth. - This one is the bliss of man. A hundred-fold of that bliss of man is the bliss of the human celestials.

This gradation of bliss is spoken of as ancreasing a hundred-fold with every next superior being until we come to Prajapati and then to Brahman. Hence the section is called the Valli dealing with the blss of Brahman

TAITTIRIYA 14₺

भृगुवल्ली

BHRIGU VALLI

भृगुर्वै वारुणिर्वरुणं पितरमुपससार अधीहि भगवो ब्रह्म-इति । तस्मा एतत् प्रोवाच-अन्नं प्राणं चक्षुः श्रोन्ं मनो वायम्-इति । Bhrigu, son of Varuna, approached his father Varuna with the request: Venerable sir, "teach me Brahman. He explained to him this: food, vital breath, the eye, the ear, the mind, the word (as approaches to Brahman).

तं होवाच-यतो वा इमानि भूतानि जायन्ते येन जातानि जीवन्ति यत् प्रयन्त्यभिसंविशन्ति तद्विजिज्ञासख। तङ्गह्म-इति ॥

He (further) said to him: That, verily, from which these beings are born, that by which the beings live, that into which, when departing, they enter, seek to know that. That is Brahman.

142 THE UPANISHADS

स तपोऽतप्यत। स तपस्तपवा अनं ब्रह्म- इति व्यजानात्। अन्नाद्धवेव खत्विमानि भूतानि जायन्ते। अन्नेन जातानि जीवन्ति। अन्नं प्रयन्त्य- भिसंविशन्ति इति ॥

He performed penance. After performing penance, he knew: Food is Brahman, Because, indeed, it is from food that these beings are born. The bengs live by food. On departing, they enter food.

तद्विक्षाय पुनरेव वरुणं पितरमुपससार अधीहि भगवो ब्रह्म-इति। तं होवाच-तपसा व्रह्म विजिज्ञासस्व। तपो ब्रह्म-इति ।

After knowing that, he once again approached Varuna his father with the request : Venerable sir, teach me Brahman. To him he explained: through penance -seek to know Brahman. Penance is Brahman.

TAITTIRIYA 143

Then in three more successive stages of penance, he knew Brahman as life, as mind and as intellect " Each time he approached Varuna, he sent him back with the instruction . to seek Brahman through further penance.

स तपोऽतप्यत। स तपस्तप्त्वा आनन्दो ब्रह्म- इति व्यजानात् । आनन्दाज्ेव खल्विमानि भूतानि जायन्ते। आनन्देन जातानि जीवन्ति । आनन्दं प्रयन्त्यभिसंविशन्ति इति॥

He agam performed perance. Aher performing penance he knew. Brahman is bliss. Because, indeed, it is from bliss that these beings are born. The beings live by bliss. On departing they enter bliss.

144 THE UPANISHADS

सैषा भार्गवी वारणी िक्ञा परमे व्योमन् प्रतिष्ठिता । य एवं वेद प्रतितिष्ठति। अन्न- वानन्नादो भवति। महान् भवति प्रजया पशु- भिर्व्रह्मवर्चसेन । महान् कीर्त्या ।।

This is the knowledge of Bhrigu son of Varuna, established in the highest heaven. Whoever knows this, becomes well esta- blished. He becomes endowed with food and becomes the eater of food. He becomes great in progeny, in cattle, in the lustre of spiritual knowledge, great in renown.

॥ ऐतरेयोपनिषत् ॥

AITAREYOPANISHAD

[The Aitareyopanishad belongs to the Rig Veda. It is divided into three chapters. It deals wrth the Self as the sole primary realty and describes the process of creation It also teaches that through real knowledge, one gets away from the process of transmi- gration and attains immortality. The sage Vamadeva is cited as an instance of one who has thus attained immortality]

10

146 THE UFANISHADS

वाङ मे मनसि प्रतिष्ठिता। मनो मे वाचि प्रतिष्ठितम्। आविरावीर्म एधि। वेदस्य म आणी स्थः । श्रुतं मे मा प्रहासीः । अनेनाधीतेनाहो- रात्रान् संदयामि । ऋवं वदिष्यामि । सत्यं वदिष्यामि। तन्मामवतु। तद्वकारमवतु। अवतु माम्। अवतु वक्तारम्। अवतु वक्तारम्। ओं शान्ति: शान्तिः शान्तिः ।।

My speech is well established in my mind. My mind is well established in my speech. Increase again and again for me. Be a nail for my Veda Do not abandon my learning. With this that has been studied, I maintain days and nights. I shall speak what is true. I shall speak what is real Me may that protect. The speaker may that protect. May that protect me; may that protect the speaker. Om Peace, Peace, Peace.

AITAREYA 147

प्रथमोऽध्यायः

CHAPTER ONE

आत्मा वा इदमेक एवाग्र आसीत्। नान्यत् किंचन मिषत्। स ईक्षन-लोकान् नु सृजै- इति । - The self, verily, was in the beginning of this (world), the sole one. Nothing else whatsoever winked. He thought. Let me now create the worlds.

स इमान् लोकानसृजत अम्भो मरीचीर्मरमाप:। अदोऽम्भः परेण दिवम्। दयौः प्रतिष्ठा। अन्तरिक्षं मरीचयः । पृथिवी मरः । या अधस्तात् ता आप:॥।

He created these worlds: water, light-rays, death, the waters. This water is above the heaven. The heaven is its support. The light-rays are the inter-space. Death is the earth. What are beneath, they are the waters.

148 THE UPANISHADS

स ईक्षत-इमे नु लोकाः। लोकपालान् नु सृजै-इति। सोऽभ्य एव पुरुषं समुद्धृत्या- मूर्छयत्।

He thought: Here then are the worlds. Let me now create the guardians of the worlds. From the waters themselves, he drew forth a person, and gave him a form

तमभ्यतपत्। तस्याभितप्स्य मुखं निरभिद्यत यथाण्डम्। मुखाद्वाक्। वाचोऽगनि:। नासिके निरभिद्येताम्। नासिकाभ्यां प्राणः । प्राणाद्वायुन Over him he brooded. Of him who had been (thus) brooded over, the mouth burst forth, as if it were an egg. From the mouth (burst forth) speech; from speech Agni (fire). The two nostrils then burst forth. From the nostrils (burst forth) breath, from breath Vayu (wind).

In this way the derties of the various phenomena of nature sprang forth from the different limbs of that person.

AITAREYA 149

ता एता देवताः सृषा अस्मिन् महत्यर्णवे प्रापतन्। तमशनाथापिपासाभ्यामन्ववार्जत् । ता एनमन्ुवन्-आयतन नः प्रजानीहि यस्मिन् प्रतिष्ठिता अन्नमाददाम-इति॥

These various deities, created as above, fell into the great ocean. (Then the self) associated that (person) with hunger and thirst. Those (deities, being so associated with hunger and thirst) said to him (the creator): Find out an abode for us, support- ing ourselves wherein, we may take food.

ताभ्यो गामानयत्। ता अ्रुवन्-न वै नोऽय- मलम्-इति। ताभ्योऽश्वमानयत्। ता अन्रुवन्- न वै नोऽयमलम्-इति॥

For them, he brought a cow. They said: Indeed, this is not enough for us. For them, he brought a horse. They said: Indeed, this is not enough for us.

150 THE UPANISHADS

ताभ्यः पुरुषमानयत् । ता अन्नुवन्-सुकृतं बत-इति। पुरुषो वाव सुकृतम्। ता अव्रवीत्- यथायतनं प्रविशत-इति ॥

For them he brought a person, They said: This is well done, indeed. Person is what is well done. He said to them: Ynu enter according to your proper abodes.

अनिर्वाग्भूत्वा मुखं प्राविशत् । वायुः प्राणो भूत्धा नासिके प्राविशत्॥

Agni, becoming speech, entered the mouth. Vayu, becoming breath, entered the nostrils.

In this way the various derties transformed themselves into the various sense-organs and functions and entered the person.

AITAREYA 151

तमशनायापिपासे अव्रताम्-आवाभ्यामभि- प्रजानीहि-इति । ते अव्रवीत्-एतास्वेव वां देवतासाभजामि। एतासु भामिन्यौ करोमि- इति॥

To him (the creator), hunger and thirst said: To us (also) find out (an abode). He said to them: I will locate you in these deities themselves. I will make you sharers with them.

तस्माद्यस्यै कस्यै च देवतायै हविर्गृह्यते भागिन्यावेवास्यामशनायापिपासे भवतः॥

Therefore, to whichever deity an offering is taken up, in that, hunger and thirst are really partakers of a share.

स ईक्षत-इमे नु लोकाश्च लोकपालाश्च अन्नमेभ्यः सृजै-इति ॥

He (further) thought : Here are the worlds and the guardians of the worlds. Let me create food for them.

152 THE UPANISHADS

स अपोऽभ्यतपत्। ताभ्योऽभितप्ताभ्यो मूर्ति- रजायत। या वै सा मूर्विरजायतान्नं वै तत्।। Over the waters he brooded. From them that had been (thus) brooded over, a form sprang forth. That which war born as that form is verily food.

तदेनदभिसृष्टं पराङत्यजिघांसत्। तद्वाचाजि- घृक्षत्। तन्नाशक्रोद्वाचा ग्रहीतुम्। स यद्धैनद्वा- चाग्रहैष्यदभिव्याहृत्य हैवान्नमत्रप्स्यत्।।

This, created as above, desired to go outward. (The person) attempted to take hold of it with speech. He was not able to take hold of it with speech. If he had taken hold of it with speech, even with speech would one have had the satisfaction of food.

He attempted to take hold of food with the other functions like breath, but was not able to do so with any one of them.

AITAREYA 153

तदपानेनाजिघृक्षत्। तदावयत्। सेषोऽन्नस्य ग्रहो यद्वायुः । अन्नायुर्वा एष यद्वायुः ॥

Then he attempted to take hold of it with apana. He got it. What is called Vayu is he who takes hold of food. What is called Vayu is he who lives on food.

स ईक्षत-कथ न्विदं महते स्यात्-इति,। स ईक्षत-कतरेण प्रपदै-इति। स ईक्षत- यदि वाचाभिव्याहतं यदि प्राणेनाभिप्राणितं यदि मनसा ध्यातं कोऽहमस्मि-इति।

He thought: How can this (food) exist without me? He thought (again): Through which (door) shall I enter it? He (still again) thought: if speaking can be through speech, if breathing can be through breath, if meditation can be through mind, then who am I?

In the above passage there is reference to all the functions, though only a few are given here.

154 THE UPANISHADS

स एतमेव सीमानं विदार्यैतया द्वारा प्रापद्यत। सैषा विद्ृतिर्नाम द्वाः। तदेतन्नान्दनम् । तस्थ त्रय आवसथास्त्रयः स्वप्ना :- अयमावसथोऽय- मावसथोऽयमावसथः-इति॥

After opening that very end (of the head), through that as door he entered it. This is that door which is called vidriti, (what is opened). This, as such, is nandana (what pleases). For that there are three abodes, three kinds of dreams as: this is the abode, this is the abode, this is the abode.

स जातो भूतान्यभिव्यैख्यत् । किमिहान्यं वा- वदिषदिति। स एतमेव पुरुषं ब्रह्म ततमपश्यत्। इदमदर्शमिति॥

Being thus born, he perceived the created beings What other thing does he talk about? He perceived this very person, Brahman, all-pervading. (He said): I have seen this.

AITAREYA 155

तस्मादिदन्द्रो नाम। इदन्द्रो ह वै नाम। .तमिदन्द्रं सन्तं-इन्द्रः-इत्याचक्षते परोक्षेण। परोक्षप्रिया इव हि देवाः । परोक्षप्रिया इध हि देवाः ।l

Therefore his name is idandra (perceiver of this). Indeed, idandra is the name. Of Him, who is idandra, they speak indirectly as indra. Gods appear indeed to be fond of what is indirect.

156 THE UPANISHADS

द्वितीयोऽध्यायः

CHAPTER TWO

A child has two births even before he is actually born; the first is in the state of the seed in the father and the second is' wohen it enters the womb of the mother.

सोऽस्यायमात्मा पुण्येभ्यः कर्मभ्यः प्रतिधीयते। अथास्यायमितर आत्मा कृतकृत्यो वयोगतः प्रैति। स इतः प्रयन्नेव पुनर्जायते। तदस्य तृतीयं जन्म।। He (the son) who is one self of his (father) is made his substitute (in this world) for the (performance of) meritorious deeds. Then the other self of his (father's), having done his duties, enters old age and departs. He, as soon as he departs from here, is born again. This is his (son's) third birth.

AITAREYA 157

तदुक्तमृषिणा- गर्भे नु सन्नन्वेषामवेद- महं देवानां जनिमानि विश्वा।

शतं मा पुर आयसीररक्ष- न्नधः शयेनो जवसा निरदीयम् ॥ इति। गर्भ एवैतच्छयानो वामदेव एवमुवाच

This has been stated by the sage:

While I was in the womb, I knew all the births of the gods. A hundred fortresses made of steel guarded me. I have come down out of it with speed like a hawk,

Thus, Vamadeva said this even when he- was lying in the womb.

158 THE UPANISHADS

स एवं विद्वानस्माच्छरीरभेदादूर्ध्व उत्क्रम्या- मुष्मिन् स्वर्गे लोके सर्वान् कामानाप्त्वामृतः समभवत् समभवत् ॥

He, knowing thus and springing upward, enjoyed, when this body was broken, all desires in that world of heaven, and -became immortal, became (immortal).

AITAREYA 159

तृतीयोऽध्यायः

CHAPTER THREE

कोउयमात्मेति वयमुपास्महे। कनरः स आत्मा। येन वा पश्यति येन वा शृणोति येन वा गन्धानाजिघ्रति येन वा वाचं व्याकरोति येन वा स्वादु चास्वादु च विजानाति॥

Who is this whom we worship as the self? Which of the two is that self? (Is it that) whereby one sees, or whereby one hears, or whereby one smells scents, or whereby one utters speech, or whereby one knows what is sweet and what is not sweet?

Here various appellations of intelligence (prajnana) are grven, like heart, mind and consciousness. There are also grven here various phenomena of nature starting from Brahma and coming down to immovable objects.

160 THE UPANISHADS

सर्व तत् प्रज्ञानेत्रं प्रज्ञाने प्रतिष्ठितम्। प्रज्ञानेत्रो लोकः। प्रज्ञा प्रतिष्ठा। प्रज्ञानं ब्रह्म H

All these have intelligence as their eye and are established in intelligence. The world has intelligence as the eye. Intelli- gence is its support. Intelligence is Brahman.

स्वर्गे लोके सर्वान् कामानाप्त्वामृत: समभवत् समभवत् ॥

He (Vamadeva), with this intelligent self, sprang forth from this world and having enjoyed all desires in that world of heaven, became immortal, became (immortal).

॥ छान्दोग्योपननिषत् ॥

CHANDOGYOPANISHAD

The Chandogyopanishad belongs to the Sama. Veda. It is a very long text. It begins with the identification of the music of the Sama Veda with the highest reality. Then the entire Sama Veda is identified with the highest reality. Later in this Upanishad appears the famous statement "That thou art" in which the individual self is identified with the supreme self. There are a large number of very interesting stories scattered throughout the text. The famsliar Upanishadic teachings about Brahman as transcending the phenomenal world is presented in these stories. The most amportant portions in the Upanishad are where Svetaketu recewves the teaching of the identity of the indwvidual with the Supreme from his father and where Sanatkumara teaches that bliss is the highest reality.

162 THE UFANISHADS

The Santi is the same as in the Kena: आप्यायन्तु।

THE UDGITHA AS BREATH

In the first section, there is the glorifi- cation of the Saman singing, called Udgitha. This Udgitha is described as the essence of. the Veda. This section deals mostly with the singing of Om and certain syllables which are used only for singing but which have no meaning.

देवासुरा ह वै यत्र संयेतिरे उभये प्राजापत्या- स्तद्ध देवा उद्गीथमाजहूरनेनैनानभिभविष्याम इति॥

When the gods and the demons, both of the race of Prajapati, fought together, the gods took hold of the Udgitha, think- ing : With this we shall overpower them.

CHANDOGYA 163

ते ह नासिष्यं प्राणमुद्गीथमुपासांचक्रिरे। तं हासुरा: पाप्मना विविधुः । तस्मात् तेनोभयं जिघ्रति सुरभि च दुर्गन्धि च । पाप्मना ह्येष विद्धः ।

They then worshipped the breath in the nose as the Udgitha, But the demons pierced it with sin. Therefore one smells both good odour and bad odour with it; because it was pierced with sin.

Then they worshipped the speech, the eye, the ear and the mind as the Udgitha with the same unsuccessful result.

अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासां- चक्रिरे। तं हासुरा ऋत्वा विदध्वंसुर्यथाश्मानमा- खणमृत्वा विध्वंसेतैवम् ॥

Then they worshipped the breath in the mouth as the Udgitha. Hitting against it, the demons were destroyed, just as (a ball of earth) hitting against a solid piece of stone is destroyed.

164 THE UPANISHADS

Various Sages worshipped that as the Udgitha. तेन तं ह बको दाल्भ्यो विदांचकार। स ह नैमिशीयानामुद्गाता बभूव। स ह स्मैभ्यः कामानागार्यत । Baka son of Dalbha knew it in that way. He became the Udgata priest among those who resided in the Naimisa (forest) .. He sang out all the desires for them.

THE UDGITHA AS AKASA

The following anecdote gives an idea of the discussions on philosophical matters in ancient Inda. त्रयो होद्रीथे कुशला बभूवुः शिलकः शाला- वत्यश्चैकितानो दाव्भ्यः प्रवाहणो जैवालरिति। ते होचुः-उद्गीथे वै कुशलाः स्मः । हन्त उद्गीथे कथां वदाम :- इति॥ There were three persons well-versed in the Udgitha. Silaka son of Salavan, the son of Chikitana of the Dalbha Gotra, and Pravahana son of Jivala. They said: We are indeed well versed in the Udgitha. Well, let us have a discussion about the Udgitha.

CHANDOGYA 165

तथेति ह समुपविविशुः । स ह प्रवाहणो जैवलिरुवाच-भगवन्तावग्रे वदताम्। ब्राह्मणयो- र्वदतोर्वाचं श्रोष्यामि"इति॥

Assenting to it, they sat down. Then Pravahana son of Jivala said: May you two worshipful ones first discuss. I will listen to the words of two Brahmins discussing.

स.ह शिलकः शालावत्यश्चैकितायनं दाल्भ्य- मुवाच-हन्त त्वा पृच्छानि-इति। पृच्छ-इति होवाच।।

Then Silaka son of Salavan said to the son of Chikitana of the Dalbha Gotra: Well, may I ask you. He replied : Please ask.

का साम्नो गति :- इति । स्वरः-इति होवाच।।

He asked: What is the goal of the Samans? He replied : It is the -note.

166 THE UPANISHADS

Then he asked about the goal of notes and was told it is Prana. But he could not stop there. Through successive questioning he learnt that food is the goal of Prana, water the goal of food, and the heavenly world the goal of water. Beyond this the son of Chikitana could not lead Silaka.

तं ह शिलकः शालावत्यश्चैकितायनं दाल्स्य

मुवाच-

अप्रतिष्ठितं वै किल ते दाल्भ्य साम । यस्त्वे- तर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विप- तेत्-इति॥

Then Silaka son of Salavan said to the son of Chikitana of the Dalbha Gotra: You of Dalbha Gotra, Saman is not well established in you. If now someone were to say: your head will fall off, then your head would have fallen off.

CHANDOGYA 167

हन्ताहमेतन्द्रगवत्तो वेदानि-इति। विद्धि- इति होवाच।

He said : Well, I like to know this from you. He replied : Please know it.

He told him that this world is the goal of the heavenly world. The third disputant is not satisfied with this position and tells him that his head would fall off for his imperfect knowledge about Saman. And he proposes to give the teaching he knows. He takes the goal further to Akasa and announces it as the knowledge imparted bv Saunaka to Sandılya.

L68 THE UPANISHADS

THE STORY OF USHASTI

The following is another interesting storyl

मटचीहतेषु कुरुष्वाटिक्या सह जाययोषस्तिर्ह चाक्रायण इभ्यग्रामे प्रद्राणक उवास ॥

When the country of the Kurus was destroyed by thunder and hail, Ushasti son of Chakrayana along with his very young wife lived in a very miserable condition in the village of one who owned elephants (że., who was very rich).

स हेभ्यं कुल्माषान् खादन्तं बिभिक्षे। तं होवाच-नेतोऽनये विद्यन्ते यञ्च थे म इम उपनि- हिता :- इति॥

He begged for food from the possessor of the elephants, who was eating beans. He said to him: I have nothing other than these which are now with me.

CHANDOGYA 169

एतेषां मे देहि-इति होवाच। तानस्मै प्रददौ। हन्तानुपानम्-इति। उच्छिष्टं वै मे पीतं स्यात्- इति होवाच।। Then he said: Please give me a part of these, He gave them to him. And then he said: Here is water to drink. He remarked. The leavings would be drunk .by me (if I drink this water).

न सदेतेऽप्युच्छिष्टाः-इति। न वा अजी- विष्यमिमानखादन्-इति होवाच । कामो म उदपानम्-इति ॥ He said: Are not these also leavings? He replied : Indeed I shall not live if I do not eat them. And he added: I can get water to drink as I want.

स ह खादित्वातिशेषान् जायाया आजहार। साग्र एव सुभिक्षा बभूव। तान् प्रतिगृह्य निदधौ। Having eaten them, he gave what remained to his wife. She had eaten well even before. After receiving them she kept them safe.

170 THE UPANISHADS

स ह प्रातः संजिहान उवाच-यद्वतान्नस्य लभेमाहि लभेमहि धनमात्रान्। राजासौ यक्ष्यते। स मा सर्वैरार्त्वज्यैर्वृणीता-इति।

In the morning on leaving (his bed), he. said. Alas, if only I could get a little food, I can yet earn a little wealth. The king will be performing a sacrifice. He will choose me for all the priestly offices.

वं जायोवाच-हन्त पत इम एव कुल्माषा :- इति। तानू खादित्वामुं यज्ञं विततमेयाय।

To him the wife said : O my lord. here are those very beans. He ate those beans and went to that same sacrifice which was being performed.

CHANDOGYA 171

तत्रोद्ातृनास्तावे स्तोष्यमाणानुपोपविवेश । स ह प्रस्तातारमुवाच-प्रस्तोतर्या देवता प्रस्ता- वमन्वायत्ता तां चेदविद्वान् प्रस्तोष्यसि मूर्धा ते विपतिष्यति-इति

There he sat down near the Udgata priests in the orchestra, who were to sing , out. He said to the Prastota priest: O Prastota, that deity which belongs to your song, if you should sing without knowing thať, your head will fall off.

He makes a similar statement to the other Udgata priests. .

अथ हवैनं यजमान उवाच-भगवन्तं वा अहं विविदिषाणि-इति। उपस्तिरस्मि चाकायण :- इति होवाच।

Then to him the sacrificer said: I should like to know your honour. He replied: I am Ushasti, the son of Chakrayana.

172 THE UPANISHADS

स होवाच-भगवन्तं वा अहमेभि: सर्वैरार्त्वि- ज्यैः पर्येषिषम्। भगवतो वा अहमवित्त्यान्यान- तृषि। भगवांस्त्वमेव मे सर्वैरार्त्विज्यैः-इति॥ I desired to choose your honour for all these priestly offices. Since I could not secure your honour, I chose others. May your honour be pleased to take up all the priestly offices.

तथा-इति। अथ तर्ह्यत एव समतिसृष्टाः स्तुधताम्। यावत् तेभ्यो धनं दद्यास्तावन्मम दृद्या :- इति। तथा-इति ह यजमान उवाच॥ He said: Let it be so. Then he added: In that case with my permission let these very persons sing the praises. As much wealth you give to them, so much wealth you give to me also. The sacrificer said : let it be so. The other priests asked him about the deitres that belong to therr respective songs and he replied that they are the Prana, the sun and the food He also told them that if they had sung wrthout knowing the derties, therr heads would have fallen off.

CHANDOGYA 173

THE STORY OF JANASRUTI

In the following story persons who are rich in the worldly sense and who do public benefactions are held to be on a lower level in comparison uenth those who are rich in · Brahman-knowledge and who are indifferent to worldly riches.

जानश्रुतिई पौत्रायण: श्रद्धादेयो बहुदायी बहुपाक्य आस। स ह सर्वत आवसथान् मापयांचक्रे सर्वत एव मे अत्स्यन्ति-इति ।।

There lived (a kıng), a descendant of Janasruta, his great-grandson, who gave gifts with faith, who gave gifts liberally, who arranged plenty of food cooked (for his guests). He got resting places built every- where, thinking: They can eat my food every where.

174 THE UPANISHADS

अथ ह हंसा निशायामतिपेतुः । तद्वैवं हंसो हंसमभ्युवाद-हो होडयि भलाक्ष भल्लाक्ष जान- श्रुतेः पौत्रायणस्य समं दिवा ज्योतिराततम्। तन्मा प्रसाङ्क्षीः । तत् त्वा मा प्रधाक्षी :- इति॥ One night some swans flew along. One of the swans said to another swan. Het, Hei Bhallaksha, Bhallaksha, the lustre of the descendant of Janasruta, his great- grandson, has spread through the sky alike. Do not come into contact with it; let it not burn you.

तमु ह पर: प्रत्युवाच-कम्बर एनमेतत् सन्वं सयुग्वानमिव रैक्कमात्थ-इति। यो नु करथं सयुग्वा रैक्क :- इति॥

To him the other replied: O Kambara, you talk of him, who is only thus much, in the same way as of Raikva with the cart. The first asked: How is this Raikva with the cart?

CHANDOGYA 175

यथा कृताय विजितायाधरेयाः संयन्त्येवमेनं सर्वे तदभिसमैति या्किच प्रजा: साधु कुर्वन्ति। यस्तद्वेद यत् स वेद स मयैतदुक्त :- इति॥

Just as (in gambling) all the lower figures belong to him who has the Krita which is the winning number, similarly whatever good things people do, they all come over `to him. By me has been spoken thus he who, knows what he knows.

तदु हृ जानश्रुतिः पौत्रायण उपशुश्राव। स ह संजिहान एव क्षत्तारमुवाच-अङ्गारे ह्सयुग्वान- मिंव रैक्कमात्थ-इति। यो तु कथं सयुग्ा रैक्क :- इति॥

The descendant of Janasruta, his great- grandson, overheard this. He, as soon as he left his bed, spoke to his attendant: O friend, you talk (to me) in the same way as to Raikva with the chariot. (He asked): How is this Raikva with the cart?

176 THE UPANISHADS

स ह क्षत्तान्विष्य-नाविदम्-इति प्रत्येयाय। तं होवाच-यत्नारे ब्राह्मणस्यान्वेषण तदेनमर्च्छ -इति॥

The attendant searched for him" and returned saying: I could not find him out. To him he said: O, where a Brahmin should be searched, there look for hım.

सोऽधस्ताच्छकटस्य पामानं कर्षमाणमुपोप- विवेश। तं हाभ्युवाद-तवं तु भगवः सयुग्वा रैक्क :- इति। अहं ह्वरे३-इति ह प्रतिजज्ञे॥

He came to one who was scratching his itch underneath a cart. He asked him. Are you, your honour, Raikva with the chariot ? He replied: O, I am he.

स द् क्षत्ता-अविदम्-इति प्रत्येयाय।

The attendant returned saying: I have found him out.

CHANDOGYA 177

तडु ह जानश्रुतिः पौत्रायणः षट्शतानि गवां निष्कमश्वतरीरथं तदादाय प्रतिचक्रमे। तं हाभ्यु- वाद-रैक्क इमानि षद्शतानि गवाम्। अयं निष्कः। अयमश्वतरीरथः। अनु मा एतां भगवो देवतां शाधि यां देवतामुपास्से-इति॥

Then the descendant of Janasruta, his . great-grandson, went over to him, taking with him six hundred cows, an ornament and . a chariot with mules. And he ad- dressed him : Rakva, here are six hundred cows. Here is an ornament. Here is a chariot with mules. Please teach me, your honour, that deity whom you worship.

तमु ह परः प्रत्युवाच-अह ह्ारेत्वा शूद्ध तवैध सह गोभिरस्तु-इति॥

To him the other replied: Fie, fie, let the ornament and the chariot along with the cow be with you, O grief-blinded.

12

178 THE UPANISHADS

तदु ह पुनरेव जानश्रुतिः पौत्रायण: सहसत्रं गवां निष्कमश्वतरीरथं दुहितरं तदादाय अति- चक्रमे। तं हाभ्युवाद-रैक्क इदं सहस्रं गवाम्। अयं निष्कः । अयमश्वतरीरथः। इयं जाया। अय ग्राम: यस्मिन्नास्से। अन्वेव मा भगवः शाधि-इति।

Then once again, the descendant of Janasruta, his great-grandson, went over to him, taking with him a thousand cows, an ornament, a chariot with mules and his daughter. He addressed him : O Raikva here are a thousand cows. Here is an ornament. Here is a chariot with mules. Here is a wife for you. Here is the village where you live. Please teach me.

CHANDOGYA 179

तस्या ह मुखमुपोद्गह्वन्नुवाच-आचहारेमाः शूद्र । अनेनैव मुखेनालापयिष्यथाः-इति।

Lifting up her face, he said. O grief- blinded, you have brought these (to me). By. this face alone are you able to make me speak.

ते हैते रैक्कपर्णानाम महावृषेपु यत्रास्मा

These are the villages called Raikvaparnas in the country of the Mahavrishas where he lived.

Then he gave the teaching to the king.

180 THE UPANISHADS

THE STORY OF SATTAKAMA In the follecime story, fath and penance are shoun os necesary antecedents Brahman-knoulzdse. सत्यकामो ह जावालो जवलां मातरमामन्त्रयां चक्रे-ब्रह्मचर्य भवति विवत्स्यामि। किंगोत्रो न्वहमस-इति। Satyatma the son of Jabala addressed his, motier: Venerable lady, I desire to lead the life of a religious student. To what Gotra do I belong? सा हैनमुवाच-नाहमेतद्वेद तात यद्गोत्रस्त्व- मसि। बह्हं चरन्ती परिचारिणी योवने त्वाम- लभे । साहमेतन्न वेद यद्गोत्रस्त्वमसि । जबला तु नामाहमस्मि। सत्यकामो नाम त्वमसि। स सत्य- काम एव जावालो त्रुवीथा :- इति। She said to him: O son, I do not know this, to what Gotra you belong. In my youth when I was moving about much and when I was a maid-servant, I obtained you. So I do not know to what Gotra you belong. I am Jabala by name; and you are Satyakama by name. Therefore you say that you are Satyakama son of Jabala.

CHANDOGYA 181

स ह हारिद्रुमतं गौतममेत्योवाच-ब्रह्मचर्य भगवति वत्स्यामि। उपेयां भगवन्तम्-इति । He approached Gautama son of Haridru- mata and said: I desire to lead the life of a religious student under your honour. Maya I approach your honour. तं होवाच-किंगोत्रो नु सोम्यासि-इति। स होवाच नाहमेतद्वेद भो यद्गोत्रोऽहमस्मि। अपृच्छं मातरम् । सा मा प्रत्यन्रवीत् ॥ To him he said: To which Gotra do you belong ? He said: I do not know this to what Gotra I belong. I asked my mother. This is what she replied to me. He gave the information he had recewed from his mother.

तं होवाच-नैतदब्राह्मणो विवक्तुमर्हति। स- मिधं सोम्याहर। उप त्वा नेष्ये। न सत्यादगाः -इति। To him he said: One who is not a Brahmin is not able to speak out like this. O beloved one, bring sacrificial fuel. I shall initiate you. You have not swerved from truth.

182 THE UPANISHADS

तमुपनीय कृशानामबलानां चतुःशता[गा नि- राकृत्योवाच-इमा: सोम्यानुसंतरज-इति।

After initiating him, he brought out four hundred lean cows, bereft of strength and said : O beloved one, follow these.

ता अभिप्रस्थापयन्नुवाच-नासहस्त्रेणावर्तेय- इति। स ह वर्षगणं प्रोवास ता यदा सहस्रं संपेदु: ॥

Starting them, he said (again)· Do not 1eturn without thousand cows. He stayed away for a number of years, till the cows became a thousand.

CHANDOGYA 183

अथ हैनमृषभोऽभ्युवाद-सत्यकाम-इति । भगवः-इति ह प्रतिशुश्राव। प्राप्ताः सोस्य सहस्रं स्मः। प्रापय न आचार्यकुलम्। ब्रह्मणश्च ते पादं ब्रवाणि-इति। व्रवीतु मे भगवान्- इति॥

Then to him a bull said : Satyakama. He replied: Your honour. He said : We have now become a thousand. Take us to the teacher's house. And I will explain to thee the parts of Brahman. He said : Your honour, please tell me.

.The Bull declared the four cardinal points as parts of Brahman. Then Fire declared to him earth, interspace, the heaven and the ocean as parts of Brahman. A swan declared to him fire; sun, m100n and lightning as parts of Brahman. Lastly a water-bird declared to him the Prana, the eye, the ear and the mind as parts of Brahman.

184 THE UPANISHADS

प्राप हाचार्यकुलम्। तमाचार्योऽभयुवाद- सत्यकाम-इति। भगवः-इति ह प्रतिशुश्राव॥ He reached the house of his teacher. To him the teacher said: O Satyakama. He responded : O your honour.

ब्रह्मविदिव वै सोम्य भासि। को नु त्वानु- शशास-इति। अन्ये मनुष्येभ्य :- इति ह प्रति- जज्ञे। भगवांस्त्वेव मे कामे ब्रृयात्॥ He said: O beloved one, you shine as though you know Brahman. Who has taught it to you ? He replied : It is beings other than men. (He also added): Your honour, it is my desire that you yourself should tell me (about Brahman). श्रुतं ह्येव मे भगव द्दशेभ्यः-आचार्याद्धघेव विद्या विदिता साधिष्ठं प्रापत्-इति । तस्मै हैतदेवोवाच। अत्र न किंचन वीयाय-इति॥ Indeed I have heard it said by persons like your honour: Knowledge can be the most efficient only if it is learned from a teacher. To him he said only this much: There is nothing here that is left out.

CHANDOGYA 185

THE STORY OF UPAKOSALA

The following story explains the acquisi- tion of Brahman-knowledge in another way.

उपकोसलो ह वै कामलायनः सत्यकामे जाबाले ब्रह्मचर्यमुवास । तस्य ह द्वादशवर्षा- ण्यग्रीन् परिचचार। स ह समान्यानन्तेवासिन: समावर्तयन् वं ह स्मैव न समावर्तयति॥ Upakosala the son of Kamala led the life of a religious student under Satya- kama the son of Jabala. He attended to his fires for twelve years. When he permitted the other disciples to return, he did not permit him alone to return.

ते जायोवाच-तप्तो ब्रह्मचारी कुशलमग्रीन् परिचचासीत्। मा त्वाग्नयः परिप्रवोचन्। प्रब्रह्यस्मै-इति। तस्मै हाप्रोच्यैव प्रवासांचक्रे।। To him his wife said: He has well attended to the fires as a religious student, with penance. Let not the fires blame you. Give him the teaching. But even without giving him the teaching, he went away.

186 THE UPANISHADS

स ह व्याधिनानशितुं दधे। तमाचार्यजायोवाच -ब्रह्मचारिन्नशान। किं नुनाश्नासि-इति । Through grief he decided to fast. To him the teacher's wife said: O religious student, please eat. Why do you not eat?

स होवाच-बहव इमेऽस्मिन् पुरुषे कामा नानात्ययाः । व्याधिभि: प्रतिपूर्णोडस्मि । ना- शिष्यामि-इति ॥

He said. In this person there are many desires ungratified in different ways. I am filled with grief. I will not eat.

अथ हाग्रय: समूदिरे-तप्तो ब्रह्मचारी कुशलं नः पर्यचारीत्। हन्तास्मै प्रव्रवाम-इति ।।

Then the fires said among themselves. This religious student has well attended to us with penance. Let us teach him.

The different fires taught him the identification of Bralman a ith various objects.

CHANDOGYA 187

ते होचु :- उपकोसलैषा सोम्य तेऽसमद्विद्यात्म- विद्या च। आचार्यस्तु ते गर्ति वक्ता-इति॥: They said to him: O Upakosala, O beloved one, this is our knowledge, the knowledge of the self. The teacher will declare to you the path. आजगाम हास्याचार्यः। तमाचार्योऽभ्युवाद- उपकोसल-इति। भगवः-इति ह प्रतिशुश्राव। Then his teacher came. Him the teacher addressed: O Upakosala. He responded: Your honour.

ब्रह्मविद इव सोम्य ते मुखं भाति। को नु त्वामनुशशास-इति। को नु मामनुशिष्यात् भो :- इतीहापेव निह्नत :- इमे नूनमीदृशा अन्या- दशा :- इतीहाग्रीनभ्यूदे॥ (He said): O beloved one, your face looks like that of one who knows Brahman. Who has taught you? (He replied): Oh, who shall teach me? Thus he as it were concealed the fact. Then he pointed out to the fires saying: Indeed, these of such nature have become of another nature.

188 THE UPANISHADS

किं नु सोन्य किल तेऽवोचन्-इति। इदम् -- इति ह प्रतिजज्ञे। लोकान वाव किल सोम्य तेडवोचन्। अहं तु ते तद्वक्ष्यामि यथा पुष्कर- पलाश आपो न श्लिष्यन्ते एवमेवंविदि पापं कर्म न श्लिष्यते-इति।

(He asked): O beloved one, what indeed have they taught you? He replied : This. Indeed, they have taught you about the worlds. But I will teach you that whereby sinful deeds do not cling to him' who knows it thus, just as water does not stick on to the leaf of a lotus.

त्रवीतु मे भगवान्-इति । तस्मै होवाच-य एषोडक्षिणि पुरुषो दश्यते एष आत्मा-इति होवाच। एतद्मृतमभयम् । एतङ्रह्म-इति ॥

(He said) .- May your honour tell me that. To him he said: That person who is seen in the eye, he is the self. Thus he said. (He added): This is the immortal, the fearless. This is Brahman.

CHANDOGYA 189

THE STORY OF SVETAKETU AND THE

PANCHALA KING

In the following story it is stated that the Kshatriyas alone, and not the Brahmins, were the first custodians of the secret doctrine regarding the self.

श्वेतकेतुर्हारुणेयः पञचालानां समितिमेयाय। वं ह प्रंवाहणो जैवलिरुवाच-कुमार अनुत्वाशि- षत् पिता-इति। अनु हि भगवः-इति ।

. Svetaketu the grandson of Aruna went to the assembly of the Panchala kingdom. Pravahana, son of Jivala, asked him: Boy, has your father taught you ? (He replied): Yes, venerable sir.

He asked him some questions about death and after, and about return to life; none of them he knew. So he said.

190 THE UPANISHADS

अथातु किमनुशिष्टोऽवोचथाः । यो हीमानि न विद्यात् कथं सोऽनुशिष्टो ब्रुवीत-इति। Then why did you say that you have sbeen taught? He who does not, know these, how can he say he has been taught?

स हायस्तः पितुरर्धमेयाय। तं होवाच- अननुशिष्य चाव किल मा भगवानव्रवीत् अनु- त्वाशिषमिति ॥। Upset, he came to his father's home. He said to him: Your honour, even without teaching me you have told me 'I have taught you'. पञ्च मा राजन्यबन्धु: प्रश्नानप्राक्षोत्। तेषां नैक्ंचनाशकं विवक्तुम्-इति। स होवाच-यथा मा त्वं तदैतानवदो यथाहमेषां नैकंचन वेद। That Kshatriya merely by kin (not himself a true Kshatriya) asked me five questions. I was not able to reply to even one of them. He replied: As you have told me these, I do not know even one of them.

CHANDOGYA 191

स हू गौतमो राजोऽर्धमेयाय। तं होवाच -- मानुषस्य भगवन् गौतम वित्तस्थ वरं वृणीथा :- इति। स होवाच तवैव राजन् मातुषं वित्तम्। यामेव कुमारस्यान्ते वाचमभाषथास्तामेव मे ब्रहि -इति॥

Then Gautama went to the palace of the king. (The king) said to him: O venet- able Gautama, accept as boon any wealth whish man possesses. He replied: O king, 'let the wealth which man possesses be yours. What word you have uttered in the presence of the boy, tell me that very word.

192 THE UPANISHADS

तं होवाच-यथा मा त्वं गौतमावदो यथेयं न प्राक् त्वत्त: पुरा विद्या ब्राह्मणान् गच्छति तस्मादु सर्वेषु क्षत्रस्यैव प्रशासनमभूदिति॥

(The king) said to him: As you tell me O Gautama, this knowledge has not,. before you, gone formerly to Brahmins. Therefore, this has remained the teaching of the Kshatriyas among all.

Then the king teaches himn about death and after It is only knowledge that leads to final liberation. Those who lead a good life return after enjoyment in higher worlds.

CHANDOGYA 193

THE STORY OF SVETAKETU AND HIS FATHER

In the following story Svetaketu recerves instruction from his father about reality and the creation of the world.

भतेतकेतुर्द्दारुणेय आस। तं ह पितोवाच- शचेतकेवो वस ब्रह्मचर्यम्। न वै सोम्यास्मत्कुलीनो ऽननूच्य ब्रह्मबन्धुरिव भवति-इति॥

Svetaketu was the grandson of Aruna. To him his father said: O Svetaketu, live the life of a religious student. O beloved one, there was no one of our family who, without Vedic study, became as if a Brahmin by kin (not a true Brahmin himself).

194 THE UPANISHADS

स ह द्वादशवर्ष उपेत्य चतुर्विशतिवर्षः सर्वान् वेदानधीत्य एयाय॥

He, who was twelve years old, approached (a teacher) and when he was twenty-four years old, he returned after studying all the Vedas.

तं ह पितोवाच-श्वेतकेतो यन्नु सोम्येदं महा- मना अनूचानमानी स्तब्धोऽसि। उत तमा- देशमप्राक्य: येनाश्रुतं श्रुतं भवत्यमतं मतमविज्ञातं विज्ञातम् इति। कथं तु भगवः स आदेशो भवति -- इति॥

To him his father said: O Svetaketu, you are now conceited and struck up, considering yourself as learned in the Vedas. Have you asked for that instruction whereby what is not heard becomes heard, what is not thought about becomes thought about, and what is not known becomes known? (The son asked): O venerable sir, how can there be such an instruction ?

CHANDOGYA 195

यथा सोम्यैकेन मृत्पिण्डेन सर्व मृन्मयं विज्ञातं स्यात्। वाचारम्मणं विकारो नामधेयम् । मृत्ति- केत्येव सत्यम् ॥

O beloved one, by one piece of clay all that is made of clay can be known. The modification is only a name depending on a word. The truth is that it is clay.

He gwes further tllustrations of the original and the modifications.

न वै नूनं भगवन्तस्त एतदवेदिषुः । यद्धधेतद- वेदिष्यन् करथ मे नावक्ष्यन्-इति। भगवांस्त्वेव मे तङ्गवीतु-इति ।।

Those venerable persons, indeed, did not know this. If they had known this, why should they have not told me so? He added: Your honour alone may tell me that.

196 THE UPANISHADS

तथा सोम्य-इति होवाच। सदेव सोम्ये- दमग्र आसीदेकमेवाद्वितीयम्। तद्धैक आहुर- सदेवेदमग्र आसीदेकमेवाद्विवीयम् । तस्मादसतः

सजजायत॥ He said: let it be so. beloved one, in the beginning this was only as existence, one alone without a second. Here others say that in the beginning this was only as non-existence, one alone withont a second. From that non-existence, existence was pro- duced.

कुतस्तु खलु सोम्यैवं स्यात्-इति होवाच। कथमसतः सजायत इति। सत्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्। तदैक्षत-बहु स्यां प्रजायेय-इति। तत्तेजोऽसृजत॥ He said. But O beloved one, how could this be so? How could existence be produced from non-existence ? O beloved one, this was in the beginning only as existence, one alone without second. That (existence) thought: let me be born as many. That created light.

CHANDOGYA 197

From the light was born water and from waters food. There is a description of the threefold beings born of eggs, born of lwving beings (in the womb) and born of (roots by) sprouting. Then life entered all these beings.

In the sequel, Svetaketu receives the great instruction from lus father about the identity of the individual with the supreme in the statement, " That thou art" He teaches him first about sleep, about hunger and tharst. He says that the essence of all is the Self. Then the father teaches hum this truth by apt illustrations.

198 THE UPANISHADS

यथा सोम्य मधु मधुकृतो निस्तिष्ठन्ति नाना- त्ययानां वृक्षाणां रसान् समवहारमेकतां रसं गमयन्ति ते यथा तन्र न विवेक लभन्तेSमुष्याहं वृक्षस्य रसोऽस््यमुष्याहं वृक्षस्य रसोऽस्मीति एवमेव खलु सोम्येमा: सर्वाः प्रजाः सति संपद्य न विदुः सति संपद्यामह इति।

O beloved one, just as the bees make honey, they bring together into one essence the essences of trees situated in various places, and just as they (the essences) do not in that condition understand their distinction in the form, "I am the essence of this tree, I am the essence of this tree", in the very same way, indeed, all these creatures attain the real and yet do not know that they have attained the real.

CHANDOGYA 199

त इह व्याघ्रो वा सिंहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दंशो वा मशको वा यद्यन्दवन्ति तदाभवन्ति॥ Whatever they be here, a tiger, a wolf, a boar, a worm, a bird, a gnat or a mosquito, they become that again.

इमा: सोम्य नद्यः पुरस्तात् प्राच्य: स्यन्दन्ते पश्चात् प्रतीच्यः । ताः समुद्रात् समुद्रमेवापि- यन्ति। स समुद्र एव भवति। ता यथा तत्र न विद्ुः इयमहमस्मि इयमहमस्मि इति एवमेव खलु सोम्येमा: सर्वाः प्रजाः सत आगम्य न विदुः सत आगच्छामहे इति॥ beloved one, these rivers flow, the eastern to the east and the western to the west. From the ocean they reach even the ocean. They even become the ocean. Just as they do not know there, "I am this, I am this" in the same way O beloved one, all-these creatures come from the real and yet do not know that they have come from the real.

200 THE UPANISHADS

न्यग्रोधफलमत आहर-इति। इद भगव :- इति। भिन्द्ि-इति। भिन्नं भगवः-इति। किमत्र पथ्यसि -- इति। अण्व्य इवेमा धाना भगवः इति। आसामङ्गैकां भिन्द्ि -- इति। भिन्ना भगव :- इति। किमत्र पथ्यसि-इति। न किंचन भगवः-इति। (The father): "Please bring a banyan berry". (The son): "Here, venerable sir." "Please cut it". "It is cut, venerable sir." "What do you see there?" "O venerable sir, these that look like small seeds." "Dear one, please cut one of these." "It is cut, venerable sir." "What do you see there ?" "Nothing at all, venerable sir."

तं होवाच-यं वै सोम्यैतमणिमानं न निभाल- यसएतस्य वै सोम्यैषोऽणिस्न एवं महान् न्यग्रो- धस्तिष्ठति । श्रद्धत्स्व सोम्य-इति ॥ To him (his father) said: Beloved one, this minute one which you do not see, it is, O beloved one, from this minute one that such a huge banyan tree springs forth. Listen to me with faith, O beloved one.

CHANDOGYA 201

स य एषोऽणिमैतदात्म्यमिदं सर्वम्। तत् सत्यम्। स आत्मा! तत् त्वमसि श्वेतकेतो- इति।

That which is the subtle essence, all this is of the nature of that. That is truth, that is the self. That thou art, . O Svetaketu.

The individual dissolved in the absolute is campared to salt in water, which cannot be seen destinct as salt. The indivrdual in ignorance, finding his way to the Supreme with the help of the teacher is compared to a yian who, finding himself left blindfold in a wilderness, learns from someone the general direction of his native town and, asking people in village after village, finally reaches his home.

The next section deals with Blumavidya (knowledge of the great). Bliss is declared as the highest.

202 THE UPANISHADS

THE STORY OF NAKADA AND SANAIKUMARA

अधीहि भगव :- इति होपससाद सनत्कुमारं नारदः । तं होवाच-यद्वेत्थ तेन मा उपसीद। ततस्त ऊर्ध्व वक्ष्यामि-इति॥

Once Narada approached Sanatkumara saying: Venerable sir, please teach me. To him (Sanatkumara) said: Come to me (first saying) that which you already know. Then I will tell you what is beyond that.

CHANDOGYA 203

स होवाच-ऋग्वेदं भगवोऽध्येमि यजुर्वेदं सामवेदम्। आथर्वणं चतुर्थमितिहासपुराणं पञ्चमम्। वेदानां वेदं पित््यं राशि दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्यां सर्पदेवजनविद्याम्। एत- द्वगवोऽध्येमि। सोऽहं भगवो मन्त्रविदेवास्मि। नात्मवित्॥

He said: I have studied the Rig Veda, the Yajur Veda and the Sama Veda; the Atharva Veda as the fourth; Epics and Mythologies as the fifth; the Veda of the Vedas (Grammar); science of ancestral worship; mathematics; science of portents; science of time; logic; polity ; etymology ; subsidiary Vedic treatises like phonetics; science of spirits; science of weapons; astronomy; science of snake-charming ; fine arts. Venerable sir, I have studied all this. Venerable sir, I know merely the texts, not the self.

204 THE UPANISHADS

श्रुतं ह्येव मे भगवदृदशेभ्यस्तरति शोकमात्म- वित्-इति। सोऽहं भगवः शोचामि। तं मा भगवान् शोकस्य पारं तारयतु-इति।तं होवाच- यद्वै किंचैतद्ध्यगीष्ठा नामैवैतत् ।

I have heard from persons like your honour that one who knows the self crosses sorrow. Here I am in sorrow. May your honour take me across to the other side of sorrow. To him he replied: All these things which you have studied, they are all only names.

नामोपास्व-इति। अस्ति भगवो नान्नो भूय :- इति। वाग्वाव नास्नो भूयसी ॥ (Sanatkumara said): Meditate on name, (Narada asked): Is there, venerable sir, anything higher than name. (He replied) : Speech indeed, is higher than name.

CHANDOGYA 205

In this way he narrates higher and 23

higher things, namely, mind, determina- tion, .intelligence, meditation, knowledge, strength, food, waters, light, ether, memory and hope. Then he continues:

प्राणो वा आशाया भूयान्। प्राणो ह्वेवैतानि सर्वाणि भवति ॥

Life is higher than hope. Life indeed is all this.

4 man who knows this and says so talks about transcendental things. But the one who really talks on the transcendental is the one who talks about the ultimate truth. Then Sanatkumara leads Narada through the knowledge of understanding, of thought, of faith, firm conduct, volition, and bliss to the ultimate truth.

206 THE UPANISHADS

यो वै भूमा तत् सुखम्। नाल्पे सुखमस्ति। भूमैव सुखम्। भूमात्वेव विजिज्ञासितव्य :- इति॥

What is great is bliss. There is no bliss in the small. The great itself is bliss. The great itself is what is to be desired to be known.

Then there is a description of the great as that where one sees nothing else, hears nothing else and understands nothing else.

CHANDOGYA 207

Sanatkumara concludes the teaching of the Great thus :

न पश्यो मृत्युं पश्यति न रोगं नोत दुःखताम्। सर्व ह पश्यः पश्यति सर्वमाप्नोति सर्वशः॥

He who (really) sees sees no death, no illness nor even pain. He who (really) sees sees everything and attains everything in every way.

आहारशुद्धौ सत्त्वशुद्धिः। सत्वशुद्धौ ध्रवा स्मृतिः । स्मृतिलभ्भे सर्वग्रन्थीनां विप्रमोक्षः ।।

Through purity of food results purity of intellect; through purity of intellect results steady memory; through the attainment of recollection all the knots are completely broken.

208 THE UPANISHADS

तस्मै मृदितकषायाय तमसस्पार दर्शयति सनत्कुमार: ॥

(In this way), crushing all his infirmities, Sanatkumara showed him the other shore of darkness.

BRIHADARANYAKOPANISHAD

[The Brihadaranyakopanishad belongs to the Vajanasaneyi School of the Yajur Veda. Like the Chandogya the text is a very long one. It contains the lughest teaching about Brahman as the one wrthout a second. There is a good deal of miscellaneous matter that has not much interest or importance from the point of vrew of the main Upanishadic teaching. wife of Yajnavalkya, Martreyi, the renounces all worldly possessions for the sake of know- ledge that wonld lead her to immortality. Gargı, another woman sage, puts highly phrlosophical questions to Yajnavalkya, when the latter challenged the assembly at the court of Janaka. These incidents are parti- cularly interesting The Santi is the same as in Isavasyopanishad. qoina: etc. The Upanishad begins wrth the glorification of the Asvamedha sacrifice. There is a descrip- tion of the process of creation and a state- ment of how sacrifice was created. In this connection there is the famous prayer for reality, light, and immortality.]

210 THE UPANISHADS

असतो मा सद्गमय। तमसो मा ज्योतिर्गमय। मृत्योर्मा अमृतं गमय॥

From the unreal lead me to the real. From darkness lead me to light. From death lead me to immortality.

BRIHADARANYAKA 211

THE STORY OF GARGYA AND AJATASATRU

In this story,a. Ajatasatru of Kasi, a Kshatriya, gives the teaching of the self to Gargya, a Brahmin, contrary to the natural order of Brahmins teaching the others.

इप्तबालाकिर्हानूचानो गाग्यआस। स होवा- चाजातशत्ुं काश्यम्-ब्रह्म ते व्रवाणि-इति।

In the Garga family there was one named Driptabalakt who was very learned in the Vedas. He said to Ajatasatru, king of Kası. I wish to speak to you about Brahman.

स हो वाचाजातशतु :- सहस्रमेतस्यां वाचि दझः। जनको जनक इति वै जना धावन्ति- इति॥

Ajatasatru said: For this talk we will give you a thousand (cows). All people run about talking of Janaka and Janaka (alone).

212 THE UPANISHADS

स होवाच गार्ग्य :- य एवासावादित्ये पुरुष एतमेवाहं ब्रह्मोपासे- इति॥

Gaigya (one belonging to the Garga family) said: That very Person who is yonder in the sun, him indeed I worship as Brahman.

स हो वाचाजातशत्रु :- मा मैतस्मिन् संघ- दिष्ठाः। अतिष्ठाः सर्वेषां भूतानां मूर्धा राजेति वा अहमेतमुपासे-इति। स य एतमेवमुपास्ते- उतिष्ठाः सर्वेषां भूतानां मूर्धा राजा भवति॥

Ajatasatru said: No, talk not to me about him. I worship him as the foremost, as the head of all creatures, as the king. He who worships him thus becomes foremost among all creatures, their head, their king.

BRIHADARANYAKA 213

Then Gargya described Brahman as the Person in the moon, in the lightning, in space, in the wind, in fire, in water, in a mirror, as the sound which follows one when he goes, as the Person in the quarters of heaven, as the person who consists of shadow. But Ajatasatru silenced him on all these points.

स होवाच गाग्य :- य एवायमात्मनि पुरुष एतमेवाहं ब्रह्मोपासे-इति॥ Gargya said: That very Person here ın oneself, him indeed I worship Brahman.

स हो वाचाजातशत्रु :- मा मैतस्मिन संघ- दिष्ठाः। आत्मन्वीति वा अहमेतमुपासे -इति । स य एवमेतमुपास्त आत्मन्वी ह भवति। आत्म- न्वी हास्य प्रजा भवति॥ Ajatasatru said : No, talk not to me about him. I worship him indeed as the one endowed with the self. He who worships him thus becomes endowed with the self. Indeed, his progeny will be endowed the self.

214 THE UPANISHADS

स ह तूष्णीमास गारग्यः। स होवाचाजात शत्रु :- एतावान् नू-इति। एतावद्धि- इति। नैतावता विदितं भवति-इति॥

Gargya became silent. Ajatasatru said : Is this all? (He replied): Only this much. (The king said): With this much, it is not known.

स होवाच गार्ग्य :- उप त्वायानि-इति। स होवाचाजातशत्रुः-प्रतिलोमं चैतद्ड्गाह्मणः क्षत्नि- यमुपेयात् व्रह्म मे वक्ष्यति इति॥

Gargya said: May I approach you (as a disciple). Ajatasatru said: It is opposed to the natural order that a Brahmin should approach a Kshatriya thinking, "He will teach me Brahman."

BRIHADARANYAKA 215

व्येव त्वा जञपयिष्यामि -- इति वं पाणावादा- योसस्थौ। तौ ह पुरुषं सुप्माजग्मतुः। तमेतै- र्नामभिरामन्त्रयांचक्रे-बृहन् पाण्डरवास: सोम राजन्-इति। स नोत्तस्थौ। वं पाणिनापेवं बोधयांचकार। स होत्तस्थौ।।

Indeed I will teach you: Thus saying, he took him by the hand and stood up. The two went up to a person who was sleeping. (The king) addressed him with the 'names: Great one, white-robed one, Soma, King. He did not get up. He pressed him with the hand and woke him up. Then he got up.

स होवाचाजातशत्रु :- यत्रैष पतत् सुपोऽभूदय एष विज्ञानमयः पुरुषः क्वैष तदाभूत। कुत एत- दागात्-इति। तदु ह न मेने गार्ग्यः॥

Ajatasatru said: When this man was asleep, that Person who consists of consciousness, where was he then ? Whence has he come now? That even, Gargya did not know.

216 THE UPANISHADS

स होवाचाजातशत्रुः -यत्रैष एतत् सुप्ोऽभूद्य एष विज्ञानमयः पुरुषस्तदेषां प्राणानां विज्ञानेन विज्ञानमादाय य एषोऽन्तर्हृदय आकाशस्तस्मिन शेते।।

Ajatasatru said: When this man was asleep, that Person who consists of consciousness, having by his consciousness taken up the consciousness of these senses, lies in that ether which is within the heart.

EE MADARANTAKA 217

स यथोर्षनामिस्तन्तुनोच्चरेत् यथाग्ने: भ्ुद्रा विस्फुलिक्वा व्युच्चरन्ति एवमेवास्मादात्मन: सर्वे प्राणाः सर्वे लोका सर्वें देवा: सर्वाणि भूतानि च्युच्चरन्ति । तस्योपनिषत्सत्यस्य सत्यमिति । प्राणा वै सत्यम् । तेषामेष सत्यम् ॥

As a spider goes out along the thread {it produces), and as from a fire small sparks go forth in all directions, even so from this self come forth all senses, all worlds, all gods, all beings. The secret name (Upanishad) thereof is 'the Real of the real'. The senses, verily, are real. Of them this (self) is the real.

218 THE UPANISHADS

YAJNAVALKYA AND MAITREYI

In this story, Maitreyi, wife of Yajnavalkya, spurns worldly possessions as not leading to immortality and receives from her husband the teaching about the highest truth that every- thing has a value not for itself but only n so far as it is the self, th" when for one everything has become the self itself, there is no consciousness of knower .and known, and that the self is the highest reality.

मैत्रेयि-इति होवाच याजवल्क्यः। उद्यास्यन् वा अरेऽहमस्मात् स्थानादस्मि। हन्त तेऽनया कात्यायन्यान्तं करवाणि-इति ॥

Yajnavalkya said : O Maitreyi, l0, I desire to leave off this state (of a house-holder). Behold, let me make a final settlement for you and this Katyayani.

BRIHADARANYAKA 219

सा होवाच मैत्रेयी- यन्रु म इय भगो: सर्वा पृथिवी वित्तेन पूर्णा स्यात् कथं तेनामृता स्याम् इति ॥ Maitreyi said: Sir, if this entire earth filled .with wealth were mine, would I become immortal by that ?

न-इति होवाच याज्ञवल्क्यः। यथवोपकरण- वतां जीवितं तथैव ते जीवितं स्यात्। अमृत -- त्वस्य तु नाशास्ति वित्तेन-इति ॥ Yajnavalkya said: No (you cannot). Just as is the life of men of means, so will your life be. There is no hope of imntortality through wealth.

सा होवाच मैत्रेयी-येनाहं नामृता स्यां किमहं तेन कुर्याम्। यदेव भगवान् वेद तदेव मे ब्रृहि-इति ॥ Maitreyi said: What shall I do with that through which I cannot become immortal ? Just what you know, Sir, that- alone tell me.

220 THE UPANISHADS

स होवाच याज्वल्क्य :-: प्रिया वतारे ना सती प्रियं भाषसे। एह्यास्स्व। व्याख्यास्यामि ते । व्याचक्षाणस्य तु मे निदिध्यासस्व-इति॥

Yajnavalkya said: Ah, dear as you are to us, dear is what you say. Come, sit down. I will explain to you. Attend well when I am explaining to you.

स होवाच-न वा अरे पत्युः कामाय पतिः प्रियो भवति। आत्मनस्तु कामाय पतिः प्रियो भवत॥

He said: Not indeed for the love of a husband is the husband dear. But, for the love of the self is the husband dear.

He makes sunilar statements about arfe, sons, wealth, Brahminhood, Kshatriyahood, the whole world, gods and creations.

BRIHADARANYAKA 221

न वा अरे सर्वस्य कामाय सर्व प्रिय भवति।. आत्मनस्तु कामाय सर्वे प्रियं भवति॥

Noe indeed for the love of all is all dear. But, for the love of the self is all dear.

आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदि- ध्यासितव्यः । मैत्रेथि आत्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेन इद सर्वे विदितम् ॥

Lo, it is, indeed, the self that is to be seen, that is to be heard of, that is to be thought about, that is to be meditated on. Lo, Maitreyi, indeed by the sight of the self, by its being heard of, by its being thought about, by its being known, all this becomes known.

222 THE UPANISHADS

सर्वे तं परादाद्योऽन्यत्रात्मनः सर्व वेद। इदं सर्व यद्यमात्मा। एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति। न प्रेत्य संज्ञास्ति- इति होवाच याज्वल्क्य:। Everything will desert him who knows reverything in aught other than the self. All this is this self. Arising out of these -elements, (the separateness of the self) disappears with them. After departing, there is no consciousness (of particularity).' Thus said Yajnavalkya.

सा होवाच मैत्रेयी -अन्रैव मा भगवानमूमुद्दत् न प्रेत्य संश्ञास्ति इति। स होवाच याजवल्क्य :- न वा अरेऽहं मोहं व्रवीमि। अलं वा अरे इदं विज्ञानाय ।।

Maitreyi said: Just here you have confounded me, Sir, in saying: "After departing, there is no consciousness." Yajnavalkya said: Lo, I do not indeed say what confounds. Lo, enough, indeed, -is this for understanding.

BRIHADARANYAKA 223

यत्र हि द्वैतमिव भवति तदितर इतरं विजानति। यत्र वा अस्य सर्वमातमैवाभूत् तत् केन कं विजा- नीयात्। येनेदं सर्व विजानाति तं केन चिजा- नीयात्। विज्ञातारमरे केन विजानीयात्॥

Where verily there is as it were a duality, there one knows another. Where indeed for one everything has become the self itselt, there through whom and whom is one to know? Him through whom one knows all this, through whom is one to know? Lo, through whom one ns to know the knower ?

इयं पृथिवी सर्वेषां भूतानां मधु। अस्यै पृथिव्यै सर्वाणि भूतानि मधु। यश्चायं अस्यां पृथिव्यां तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा। इदममृतम्। इदं ब्रह्म। इदं सर्वम् ।

This earth is sweet as honey to all creatures. All creatures are like honey to this earth. And that Person in this earth, who consists of light, who consists of immortality, that indeed is he who is that self. This is the Immortal. This is Brahman. This is the All.

224 THE UPANISHADS

Then Yajnavalkya describes the Self through similar observations about waters, fire, wind, sun, quarters of heaven, moon, lightning, thunder, space, dharma, truth and mankind.

अयमात्मा सर्वेषां भूतानां म्तु। अस्यात्मनः सर्वाणि भूतानि मधु। यश्चायमस्मिन्नात्मनि तेजो- मयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा। इद- ममृतम्। इदं ब्रह्म। इदं सर्वम् H

This self is like honey to all creatures. All creatures are like honey to this self. And that Person in this self, who consists of light, who consists of immorta- lity, that indeed is he who is that self. This is the immortal. This is Brahman. This is the All.

BRIHADARANYAKA 225

YAJNAVALKYA IN JANAKA'S COURT In this story Yajnavalkya claims to be the most learned, takes the challenge of all the Brahmins in the assembly of the Videha king, defeats them all in debate and vindecates his claim. Gargi, a woman sage too, participates in the debate.

जनको ह वैदेहो बहुदक्षिणेन यज्ञेनेजे। तत्र ह कुरुपञ्चालानां ब्राह्मणा अभिसमेता बभूवुः॥ Janaka, king of the Videhas, performed a sacrifice where many presents were given away. There Brahmins had assembled from the Kingdom of the Kurupanchalas.

तस्य ह जनकस्य वैदेहस्य विजिज्ञासा बभूव- क:स्विदेषां ब्राह्मणानामनूचानतमः-इति। सह गवां सहस्रमवरुरोध। दश दश पादा एकैकस्या: शृङ्गयोराबद्धा बभूवु: ॥ In this Janaka, king of the Videhas, there arose a desire to know: who among these Brahmins may be the most learned in the Vedas? He brought together a thousand cows. There were ten gold coins tied to the horns of each.

226 THE UPANISHADS

तान् होवाच -- ब्राह्मणा भगवन्तः यो वो ब्रह्मिष्ठः स एता गा उद्जताम्-इति। ते ह ब्राह्मणा न दधृपु: ॥ He said to them : O venerable Brahmins, he who among you is the best established in the knowledge of Brahman, can drive these cows (home). Those Brahmins could not make up their minds.

अथ ह याज्ञवल्क्य: स्वमेव ब्रह्मचारिण- मुवाच -- एताः सोम्य उदज: सामश्रवा :- इति। ता ह उदाचकार। Then Yajnavalkya said to his own disciple: O beloved Samasravas, drive on these (cows). He drove them on.

ते ह ब्राह्मणाश्चुक्कुधुः। कथ नो ब्रह्मिष्ठो ब्रुवीत -इति॥

Those Brahmins became angry. (They said): How can he declare himself as the best established among us in the knowledge of Brahman ?

BRIHADARANYAKA 227

अथ ह जनकस्य वैदेहस्य होताश्वलो बभूब। स हैनं पप्रच्छ-त्वं तु खलु नो याज्ञवल्क्य

Now there was a Hota priest of Janaka, king of the Videhas, named Asvala. He asked him: Are you, Yajnavalkya, the best established among us in the know- ledge of Brahman ?

स होवाच-नमो वय ब्रह्मिष्ठायकुर्मः । गो कामा एव वयं स्म :- इति॥

He said: We do obeissance to him who may be the best established in the knowledge of Brahman. We are only desirous of the cows.

228 THE UPANISHADS

तं ह तत एव प्रएुं दभ्रे होताश्वलः । याक्ष- वल्क्य-इति होवाच। यांदेदं सर्वे मृत्युनापं केन यजमाना मृत्योरातिमतिमुच्यते- इति॥

The Hota priest Asvala made up his mind to question him even there. He said : O Yajnavalkya, when everything here is overtaken by death, by what means can the sacrificer overcome the approach of death ?

Yajnavalkya replies that it is by the Hota priest. Then Asvala questions aboue various changes and destructions in the world hke day and night, the waring and the waning of the moon; and Yajnavalkya explains the means for overcoming each of them. Asked about the number of chants that the Udgata priest had to sing that day in the sacrifice, Yajnavalkya repled that the chants were three, and explained therr fruit.

BRIHADARANYAKA 229

पृथिवीलोकमेव पुरोनुवाक्यया,' जयति । अन्तरिक्षलोकं याज्पया । द्युलोकं शस्यया॥

One attains only the earthly world through the introductory chant, the inter- space through the accompanying chant and the heavenly world through the benediction chant.

तवो ह होताश्वल उपरराम। Thereupon Asvala, the Hota priest, withdrew.

·अथ हैन जारत्कारव आर्तभाग: पप्रच्छ- याज्ञवल्क्य इति होवाच। कति ग्रहाः कत्यति- ग्रहा :- इति॥

Then Artabhaga of Jaratkaru gotra ques- tioned. He said: Yajnavalkya, how many are the grahas (senses) and how many are the atigrahas (their functions) ?

230 THE UPANISHADS

Yajnavalkya replies that there are eight grahas: breath, speech, tongue, eye, ear, mind, hands and skin; and eight atigrahas: apana (odour), name, taste, form, sound, desire, action, and touch. Then there is the question :-

याज्ञवल्क्य-इति होवाच। यत्रायं पुरुषो म्रि- यते किमेनं न जहाति-इति। नाम-इति । अनन्तं वै नाम। अनन्तमेव स तेन लोकं जयति॥

He said: O Yajnavalkya, when a man dies, what is it that does not leave him? (He replied): It is name. Indeed, name is endless. Through that he attains even the endless woild. 7,

याज्ञवल्क्य-इति होवाच। यत्रास्य पुरुषस्य मृतस्य वातं प्राण अप्येति आकाशमात्मा क्वायं तदा पुरुषो भवति-इति॥

He said: O Yajnavalkya, when of a dead man the breath goes into the air, the soul into ether, where then is this person ?

BRIHADARANYAKA 231

आहर सोस्य हस्तमार्तभाग। आवामेवैतस्य वेदिष्यावः। न नावेतत् सजने-इति तो होत्क-

(Yajnavalkya saıd): Give me your hand, beloved Artabhaga. Let us two alone know about this. We shall not (talk of) this where there are people. Thus they two departed and discussed about it in secret.

ततो ह जारतकारव आर्तभाग उपरराम।

Thereupon Artabhaga of Jaratkaru gotra withdrew.

अथ हैनमुषस्तश्चाक्रायणः पपरच्छ -याज्ञवल्क्य -इति होवाच। यत् साक्षादपरीक्षाङ्गह्म य आ- त्मा सर्वान्तरस्वं मे व्याचक्ष्व- इति॥

Then Ushasta, son of Chakra, questioned. He said: O Yajnavalkya, the Brahman that is directly seen and not beyond one's view, the self that is within all, explain to me that.

232 THE UPANISHADS

एष त आत्मा सर्वान्तरः। कतमो याज्ञवल्क्य सर्वान्तरः । यः माणेन प्रम्णिति स त आात्मा सर्वान्तरः॥

"It is that self of yours that is within "Which one, 0 Yajnavalkya, that is within all?" "He who breathes with your life-breath, that is the self of yours that is within all."

स होवाचोषस्तश्चाक्रायण :- यथा वित्रयादसौ गौरसावश्व इति एवमेवैतद्वयपदिष्ट भवति। यदेव साक्षादपरोक्षाङ्गह्म य आत्मा सर्वान्तरस्वं मे व्याचक््व-इति।।

Then Ushasta, son of Chakra, said: Just as one can say: "This is a cow, this is a horse," so has this been explained. That very Brahman that is directly seen and not beyond view, that self that is within all, explain to me that.

BRIHADARANYAKA 233

न दृष्टेर्द्रष्टारं पश्ये: । न विज्ञातेर्विज्ञातारं वि- जानीथाः। एष त आत्मा सर्वान्तरः। अतोऽन्य- दार्वम्।

You cannot see the seer of seeing. You cannot know the knower of knowing. This is that self of yours which is within all. Whatever is other than this is mutable.

ततो होषस्तश्चाक्रायण उपरराम ॥

Thereupon Ushasta, son of Chakra, withdrew.

अथ हैन गार्गी वाचकवी पपच्छ-याश्षवल्क्य -इति होवाच। यदिदं सर्वमप्सु ओतं च प्रोतं च कस्मिन् नु खल्वाप ओताश्च प्रोताश्च-इति॥

Then Gargi, the daughter of Vachaknu, questioned (him). She said : O Yajnavalkya, since all this is woven warp and woof on water, on what is water woven warp and woof?

234 THE UPANISHADS

He replies that it is on wind. The wind is woren on inter-space. And then come in succession the worlds of the Gandharvas, of the sun, moon, stars, gods, Indra and Prajapati and at last the world of Brahman. Each earlier world as said to be oven on the subsequent one

कस्मिन् नु खलु ब्रह्मलोका ओताश्च प्रोताश्च- इति। स होवाच-गार्गि मातिप्राक्षीः। अनति- प्रशन्यां वै देवतामतिपृच्छसि गार्गि।

(She asked): On what is the world of Brahman woven warp and woof? He said: O Gargi, do not ask questions about the transcendental. You are asking transcen- dental questions about the deity about whom such transcendental questions should not be asked

ततो ह गार्गी वाचक्रवी उपरराम॥

Thereupon Gargi, daughter of Vachaknu, withdrew.

BRIHADARANYAKA 235.

After a series of questions by another about the inner controller, to which Y'ajna- valkya answers sayıng that the immortal self within all is the inner controller, Gargi re-appears.

अथ ह वाचक्रवी उवाच-ब्राह्मणा भगवन्तो हन्ताहमिमं द्वौ प्रश्नौ प्रक्ष्यामि। तौ चेन्मे वक्ष्यति न वै जातु युष्माकमिमं कश्चित् ब्रह्मोदं जेता-इति॥

Then (Gargi) the danghter of Vachaknn, said : Venerable Brahmins, behold, I will put him two questions. If he is able to answer me those (questions), then never can any one among you defeat him in discussion about Brahman.

236 THE UPANISHADS

पृच्छ गागि-इति। सा होवाच -- अहं वे त्वा याजवल्क्य यथा काश्यो वा वैदेहो वा उग्रपुत्र उज्जयं धनुरधिज्यं कृत्वा द्वौ बाणवन्तौ सपताति- व्याधिनौ ह्स्ते, कृत्वोपोत्तिष्ठेदेवमेवाहं त्वा द्वाभ्यां प्रश्नाभ्यामुपोदस्थाम्। तौ मे ब्रूहि-इति। पृच्छ गार्गि इति॥

(They said): O Gargi, ask. She said: O Yajnavalkya, just as a cıtizen of Kasi or the king of Videha, a youth of heroic ancestry, after stringing his bow from which the string had been taken off, and taking vin his hand two arrows that can pierce through the enemy, may go up to his enemy, in the same way will I approach you ,with two questions. Answer me these two questions. (Yajnavalkya said): O Gargi, ask.

BRIHADARANYAKA 237

Then she asks lum across what is that woven warp and woof-that which is above the sky, that whwch is beneath the earth, that which is between these two, that which is past, present and future. Yajnavalkya says that it is woven across space. Then she asks lum across what space is so woven.

स होवाच-एतद्वै तदक्षरं गार्गि ब्राह्मणा अभि- वदन्ति अस्थूलमनणु। यो वा एतदक्षरमविदित्वा- स्मिन लोके यजेत अन्तवदेवास्य तन्द्रवति॥

He said: O Gargi, Brahmins call that, indeed, the immutable, what is not gross,. what is not subtle. He who without know- ing this immutable performs sacrifices in this world, that remains limited alone for- him.

अथ य एतदक्षरं विदित्वास्माल्लोकात् प्रैति स ब्राह्मणः।।

But he who, knowing this immutable, departs from this world becomes a, Brahmin.

238 THE UPANISHADS

तद्वा एतदक्षर गार्ग्यहष्ट द्रष्ट्रश्रुतं श्रोत्रमतं मन्त्रविज्ञातं विज्ञात। नान्यदवोऽस्ति द्रष्ट नान्य- दतोऽस्ति श्रोत नान्यदतोस्ति मन्त नान्य- दवोडस्ति विज्ञात। एतस्मिन्तु खल्वक्षरे गार्ग्या काश ओतश्च प्रोतश्च-इति ॥

That immutable, verily, O Gargi; is the unseen seer, the unheard hearer, the unthought thinker, the ununderstood under- stander. Other than it there is nothing that sees. Other than it there is nothing that hears. Other than it there is nothing that thinks. Other than it there is nothing that understands. Across this immutable, verily, O Gargi, is space woven, warp and woof.

BRIHADARANYAKA 239

Thereupon she withdrew. Another asked hem many questions about gods and their relatzons to Brahman. Yajnavalkya answered all the questions to the satisfaction of the assembly; and all wrthdrew from the discussion.

अथ होवाच-ब्राह्मणा भगवन्तो यो वः काम- यते स मा पृच्छतु। सर्वे या मा पृच्छत। यो वः कामयते तं वः पृच्छामि। सर्वान् वा वः पृच्छा- मि-इति॥

Then he said: Venerable Brahmins, who- ever among you desires, let him ask me. Or let all of you ask me. Whoever among you desires (to be questioned) let me ask him. Or let me ask all of you.

ते ह ब्राह्मणा न दधृषुः॥

Those Brahmins could not make up their minds.

240 THE UPANISHADS

YAJNAVALKYA'S INSTRUCTIONS TO JANAKA

In this story Yajnovalkya gwves the teaching of the highest to King Janaka through successwve stages and refuses to accept a present untrl the real teaching is imparted. He teaches that the soul is to be known as not this, not that. He also gwves the teaching about the nature of transmigration.

जनको ह वैदेह आसांचक्रे। अथ ह याजवल्क्य आववाज। तं होवाच-याजवल्क्य किमर्थम- चारी: पशूनिच्छन् अण्वन्तानि-इति। उभयमेव सम्राट्-इति होवाच।

The king of the Videhas named Janaka was sitting (on" his throne). Once Yajna- valkya went (to him). To him (the king) said: O Yajnavalkya, for what purpose have you come? Is it desiring cows or desiring (disputations) culminating in subtle points? (Yajnavalkya) replied: Your majesty, both.

BRIHADARANYAKA 241

जित्वा शैलिनि :-- वाग्वै ब्रह्म-इति।। (Yajnavalkya continued): What anybody may have told you, let me hear that. (The king said): Jitva, son of Silina, (told) me: "Speech, indeed, is Brahman."

यथा मातृमान् पितृमान् ब्रयात् तथा तच्छैलि- निरब्रवीत्। अव्रवीतु ते तस्यायतनं प्रतिष्ठाम्। Just as one can say that he has a mother and a father, so has the son of Silina told you. Did he tell you about its seat and support?

न मेऽब्रवीत्-इति। एकपाद्वा एतत् साम्राट- इति। स वै नो ब्रृहि याजवल्क्य। (The king said): He did not tell me (that). (Yajnavalkya said): Your Majesty, this* is verily an one-legged (Brahman). (The king said): O Yajnavalkya, tell us (about that). Yajnavalkya said that its seat is speech and its support ether. Then the king was pleased and said: 16

242 THE UPANISHADS

हस्त्यृषभं सद्स्त्रं ददामि-इति होवाच जनको वैदेहः। स होवाच याजवल्कय :- पिता मेऽमन्यत नाननुशिष्य हरेत इति॥

Janaka, king of the Videhas, said: I will give you a thousand cows with a bull as large as an elephant. Yajnavalkya said : My father was of opinion that one should not accept without first teaching.

As desired by Yajnavalkya before giving him the true teaching about Brahman, the king tells him what he has heard from five others. In each case Yajnavalkya establishes that Brahman known in those ways is only an one-footed Brahman. At the end of each explanation, the king offers Yajnavalkya a thousand cows as bèfore, and at every time Yajnavalkya refuses to accept the gift before giving him the true teaching.

BRIHADARANYAKA 243

जनको ह वैदेहः कूर्चादुपावसर्पत्रुवाच - नमस्तेऽस्तु याज्ञवल्क्य। अनु मे शाधि - इति॥

Janaka, king of the Videhas, came down from his seat and said: O Yajnavalkya, let salutation be to you. Give me the teaching.

स होवाच-यथा वै सम्राट् महान्तमध्वान- मेष्यन रथं वा नावं वा समाददीन एवमेवैताभि- रुपनिषद्धि: समाहितात्मासि। एवं वृन्दारक आढ्यः सन्नधीतवेद उक्तोपनिषत्क इतो विमुच्य- मान: क गमिष्यसि-इति॥

He replied: Your Majesty, verily, just as one desiring to go a long way arranges for a chariot or a boat, in the same way you have provided yourself with these Upanishadic teachings. Thus being in the company of gods, high-born, having studied the Vedas, with the Upanishads expounded to you, whither will you go when you are released hence?

244 THE UPANISHADS

नाहं तन्दगवन् वेद यत्र गमिष्यामि इति। अथ वै ते इहं तद्वक्ष्यामि यत्र गमिष्यसि इति। व्रवीतु भगवान्- इति॥

(The king said). Venerable Sir, that I do not know-whithet I shall go. (Yajna- valkya said). Now I shall tell you that- whither you will go. (The king said): Venerable Sir, tell me.

Then Yajnavalkya begins to teach he king the true nature of Brahman. He describes what is not Brahman and says:

स एष नेति नेति आत्मा। अगृह्यो न हि गृह्यते। न व्यथते। न रिष्यति। अभयं वै जनक प्राप्तोऽसि -इति होवाच याज्ञवल्क्य:।

That self is not this, it is not that. It is not grasped, being ungraspable. It is not injured. Verily, Janaka, you have reached (the stage of) fearlessness. Thus spoke Yajnavalkya.

BRIHADARANYAKA 245

स होवाच जनको वैदेहः-अभयं त्वा गच्छ- ताद्याज्ञवल्क्य यो नो भगवन्नभयं वेदयसे। नम- स्तेऽसतु। इमे विदेहाः। अथमहमस्मि॥

Janaka, king of the Videhas said : O Yajnavalkya, let fearlessness come to you who, venerable Sir, teach us fearless- ness. Let salutation be to you. Here is the Videha kingdom. Here I am.

246 THE UPANISHADS

The follotsing is the account of another meeting between Janaka and Yajnavalkya when the latter discourses on Brahman and explains the nature of transmigration. .

जनकं ह वैदेहं याज्ञवल्क्यो जगाम। स मेने- न वदिष्ये-इति। अथ ह यज्नकश्च वैदेहो याज्ञवल्क्यश्वाग्निहोत्रे समूदाते तस्मै ह याज वल्क्यो वर ददौ। स ह कामप्रश्नमेव बत्र। तं हास्मै ददौ।

Yajnavalkya went to Janaka, king of the Videhas. He decided: I shall not discourse. But then, when Janaka, king of the Videhas, and Yajnavalkya had (once before) had a discussion at an Agnihotra, Yajnavalkya had offered him a boon. He chose (as the boon) liberty to ask any question he desired. And to hım (Yajnavalkya) had given that boon.

BRIHADARANYAKA 247

वं सम्राडेव पूर्वे पप्रच्छ-याज्ञवल्क्य किज्यो- तिरयं पुरुष :- इति। आदित्यज्योतिः सम्राट्- इति होवाच। आदित्येनैवायं ज्योतिषास्ते पल्य- यते कर्म कुरुते विपल्येतति-इति।

Him the emperor himself asked first: O Yajnavalkya, of what light is this Person ? He replied: Of solar light, your majesty. By the solar light alone he sits, . he moves around, he does deeds, he returns.

एवमेवैतद्याक्षवल्क्य। अस्तमित आदित्ये याज् वल्क्य किज्योतिरेवायं पुरुषः-इति ।।

(The king said): O Yajnavalkya, it is even so. When the sun sets, O Yajnavalkya, of what light is this very Person?

Yajnavalkya says that it is lunar light. In the absence of both, it is the light of fire. Then Yajnavalkya proceeds through the light of speech to the light of the self.

248 THE UPANISHADS

आत्मैवास्य ज्योतिर्भवति-इति। आत्मनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येति- इति॥

(Yajnavalkya said): The self alone becomes his light. With the light of the self alone he sits, he moves around, he does deeds, he returns.

In detail, Yajnavalkya explains the conditions of the self, namely, dream state and deep sleep.

सलिल एको द्रष्टाद्वैवो भवति। एष ब्रह्मलोक: सम्राट्-इतिहैनमनुशशास याज्वल्क्य:। एषास्य परा गतिः। एषास्य परमा संपत्। एषोऽस्य परमो लोकः। एषोऽस्य परम आनन्द: ।

Your Majesty, he whose world is Brahman becomes an ocean, the one seer, free from duality. This is his highest path. This is his highest wealth. This is his highest world. This is his highest bliss.

BRIHADARANYAKA 249

सोऽहं भगवते सहस्त्रं ददामि । अत ऊर्ध्व विमोक्षायैव ब्रृहि-इति। अत्र ह याज्ञवल्क्यो बिभयांचकार-मेघावी राजा सर्वेभ्यो मा अन्तेभ्य उदरौत्सीत-इति ॥

(The king said): I will give you a thousand cows. Speak beyond this even for my release. At this Yajnavalkya was afraid : This king who is intelligent has driven me from all corners.

तद्यथा तृणजलायुका तृणस्यान्तं गत्वान्य- माक्रममाक्रम्यात्मानमुपसंहरति एवमेवायमात्मेदं शरीरं निहत्याविर्द्या गमयित्वान्यमाक्रममाक्रम्या- त्मानमुपसंहरति ॥

Now, as a caterpillar comes to the end of a grass-blade and closes itself in taking the next jump, in the very same way, the self destroys this body, drives away `nescience and closes itself in taking the next jump.

250 THE UPANISHADS

तद्यथा पेशस्कारी पेशसो मात्रामुपादायान्य- न्रवतरं कल्याणतरं रूपं तनुते एवमेवायमात्मेदं शरीरं निहृत्याविद्यां गमयित्वान्यन्नवतरं कल्याण- तरं रूपं कुरुते।

Now, as a goldsmith, taking a piece of gold, makes another, newer and more, beautiful form, in the very same way, the self destroys this body, drives away nescience and next makes another newer and more beautiful form.

तद्यथाहि निर्ल्वयनी वष्मीके प्रत्यस्ता शयीत एवमेवेदं शरीरं शेते। अथायमशरीरोऽमृतः प्राणी ब्रह्मैव तेज एव ॥

As the slough of a snake lies on an ant-hill being cast off there, in the very same way lies this body. Then this incorporeal immortal Life is indeed Brahman, indeed light.

BRIHADARANYAKA 251

स वा एष महानज आत्मा अजरोऽमरोडमृतो जभयो ब्रह्म । अभयं वै ब्रह्म। अभयं हि वै ब्रह्म भवति य एवं वेद ।।

Verily that great self is the unborn, un- aging, undying, immortal fearless Brahman. Verily Brahman is fearlessness. He who knows thus becomes Brahman that fearlessness

।। इवेताश्वतरोपनिषत्॥

SVETASVATAROPANISHAD

[ The Svetasvataropanshad belongs to the Tarttiriya School of the Yajur Veda. Though not included in the ten major Upanishads, it is vegarded as an ancient and umportant Upanishad In this, God in the form;sf Rudra is spoken of as the highest Deity, from whom as cause, both material and efficient, the world has evolved and who protects and controls the world. He as identified wrth the supreme Brahmay. The Upanrshad derwves its name from the sage who taught the truth contained in it. In the order of the 108 Upanishads, this bears the number 14. The Santi is the same as in Kathobanashad: सह नाववतु।]

SVETASVATARA 253

ब्रह्मवादिनो वर्दन्ति- किं कारणं ब्रह्म कुतः स्म जाता जोवाम केन क्व च संप्रतिष्ठाः। अधिष्टिता: केन सुखेतरेषु वर्तामहे ब्रह्मविदी व्यवस्थाम्॥ Those who discourse on Brahman say : What is the cause ? Brahman ? Whence are we born ? Whereby do we live? And wherein are we established? Presided over by whom do we, O knowers of Brahman, "live our different conditions in pleasures and pains t

काल: खभावो नियतिर्यदच्छा भूतानि योनिः पुरुष इति चिन्त्यम्। संयोग एषां न त्वात्मभावा- दात्माप्यनीश: सुखदुःखहेतोः। Time, nature, necessity, chance, the elements, the womb, or the person : these are to be considered (as the cause). It is not a combination of these, because of the existence of the self. Even the self is powerless in respect of the cause of oleasure and pain.

:254 THE UPANISHADS

ते व्यानयोगानुगता अपभ्यन देवात्मशकि स्वगुणैनिगूढाम्। यः कारणानि निखिलानि तानि

They who follow the Yoga of meditation saw the divine self-power hidden in its own qualities. It is that one who presides over all the causes associated with time and the self.

संयुक्तमेतत् क्षरमक्षरं च व्यक्ताव्यकं भरते विश्वमीश: अनीशध्ात्मा चध्यते भोक्तृभावात् झात्वा देवं मुच्यते सर्वपाशैः॥ The Lord supports this all which is a combination of the mutable and the immut- able, of the manifest and the unmanifest. And the self, being powerless, is bound on account of his being the enjoyer. Knowing God, he is released from all Ketters.

SVETASVATARA 255

बाज्ौ द्वावजावीशानीशा- वजा ह्ेका भोकतृभोगार्थयुक्ता। अनन्तश्चात्मा विश्वरूपो ह्यकर्ता त्रयं यदा विन्दते ब्रह्ममेतत्।। There are two unborn ones: the know- ing (God) and the unknowing (soul), the powerful and the powerless. Indeed there is (another) one who (too) is unborn and is connected with the enjoyer and the gbiects of enjoyment. The self is infinite, of cosmic form, and non-active. When one attains this triad, that is Brahman.

युजे वां ब्रह्म पूर्व्य नमोभि- र्विश्लोका यन्ति पथ्येव सूराः। शृण्वन्ति विश्वे अमृतस्य पुत्रा आ ये धामानि दिव्यानि तस्थु: ॥

I join your ancient prayers with adora- tions. My verses go forth as suns in their path. All the sons of the immortal listen,: they who have ascended to the divine abodes.

256 THE UPANISHADS

वथैव बिम्बं मृदयोपलिसं तेजोमयं भ्राजते तत् सुधान्तम्। तद्वात्मतत्वं प्रस्तमीक्ष्य देही एक: कृतार्थो भवते वीतशोकः॥

As a mirror lustrous by nature, but stained' by dust, shines when it is cleaned, so the embodied one, on seeing clearly the real nature of the self, becomes one, with his purpose achieved and freed from sorrow.

यदात्मतत्वेन तु ब्रह्मतत्वं दीपोपमेनेह युक्तः प्रपश्येत्। अजं ध्रुवं सर्वतत्वैर्विशुद्धं ज्ञात्वा देवं मुच्यते सर्वपाशैः॥ When one having attained to Yoga sees clearly the real nature of Brahman through the real nature of the self which can be compared to a lamp, then, knowing God, the unborn, steadfast, free from every nature, one is released from all fetters.

SVETASVATARA 257

पको हि रुद्रो न द्विवीयाय तस्थु- र्य इमान् लोकानीशत ईशनीभि:। प्रत्यङ्जनास्तिष्ठति संचुकोपान्तकाले संसृज्य विश्वा भुवनानि गोप्ा ॥।

Indeed, Rudra is the One-they do not stand for a second-who lords over these worlds with his lordly powers. He stands opposite the men, after creating all the worlds he, the protector, merges them together at the end of time.

• यो देवानां प्रभवश्रोन्वश्च विश्वाघिको रुद्रो महर्षि: ! हिरण्यगर्भ जनयामास पूर्व . स नो बुद्धया शुभया संयुनकु॥

He who is the beginning and source of the gods, who is greater than all, Rudra, the great seer, who of old created the Hiranyagarbha, may He endow us with propitious intellect. 17,

258 THE UPANISHADS

या ते रुद्र शिवा तनू- रघोरापापकाशिनी। तया नस्तनुवा शंतमया गिरिशन्ताभिचाकशीहि॥ That body of yours, O Rudra, which is auspicious, unterrific, showing no evil, with that most benign body manifest yourselfie us, O dweller in the mountains.

यामिषुं गिरिशन्त हस्ते विभर्ष्यस्तवे। शिवां गिरित्र तां कुरु मा हिंसी: पुरुषं जगत्॥ That arrow, O dweller in the mountains, which you hold in your hands to throw, make that benign, O protector of the mountain; do not injure man or beast.

SVETASVATARA 259

य एकोऽवर्णो बहुधा शक्तियोगा- दर्णाननेकान् निहितार्थो दधाति। विचैति चान्ते विश्वमादौ स देव: स नो बुद्धया शुभया संयुनकु॥

The One who himself without a colour, by the manifold wielding of his power, gives manifold colours with a concealed purpose and (into whom) in the beginning and in the end the universe dissolves, He is the god. May he endow us with pro- pitious intellect.

तदेवाग्निस्तदादित्य स्तद्वायुस्तदु चन्द्रमा:। तदेव शुक्रं तद्गह्म तदापस्तत्प्रजापति:॥ That is itself Fire; that is the sun; that is Air; and that is the moon; that itself is the bright. That is Brahman; that is water; that is Prajapati.

260 THE UPANISHADS

तवं स्त्री त्वं पुमानसि त्वं कुमार उत वा कुमारी। त्वं जीर्णो दण्डेन वंचसि त्वं जातो भवसि सर्वतोमुखः ॥

You are woman; you are man; you ate the youth and also the maiden; you as an old man totter with a stick; being born, you become facing all directions.

अजामेकां लोहितशुककष्णां बह्नी: प्रजाः सृज्यमानां सरूपा:। अजो ह्रेको जुषमाणोऽनुशेते जहात्येनां भुक्तभोगामजोऽन्य: ।। The One, unborn, red, white and black, who produces manifold offspring similas in form to herself; there lies the one male, unborn, delighting; anothet male, unborn, leaves her off after having had his enjoyment with her.

SVETASVATARA 261.

छन्दांसि यज्ञा: कतवो व्रतानि भूतं भव्यं यञ्च वेदा वदन्ति। अस्मान्मायी सृजते विश्वमेतत् तस्मिश्चान्यो मायया संनिरुद्धः ।

The Vedas, the sacrifices, the rituals, the observances, the past, the future, and whatever the Vedas declare-this universe the illusion-maker projects from that (Brahman). And the other (the soul) is confined within that (the world) by illusion.

मायां तु प्रकृतिं विद्यान्मायिनं तु महेश्वरम्। अस्यावयवभूतैस्तु व्यापं सर्वमिदं जगत्॥।

Now, know Prakriti as Maya and the Great Lord as the wielder of Maya. This entire world is pervaded by what form His limbs.

262 THE UPANISHADS

न संहशे तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चनैनम्। हदा हदिस्थं मनसा य एन- मेवं विदुरमृतास्ते भवन्ति॥

His form is not capable of being seen. With the eye no one sees Him. They who know Him thus with the heart, with the mind, as abiding in the heart, become immortal.

स्थूलानि सूक्ष्माणि बहूनि चैव रूपाणि देहो स्वगुणैर्वृणोति। क्रिया गुणैरात्मगुणैश्च तेषां संयोगहेतुरवरोऽपि रष्टः।। Gross and subtle, and even innumera'ble forms, the soul takes on according to his qualities, Every succeeding cause of his association with them is to be seen through the qualities of his actions and of himself.

"SVETASVATARA 263 .

स्वभावमेके कवयो वदन्ति कालं तथान्ये परिमुह्यमाना:। देवस्यैष महिमा तु लोके येनेदं भ्राम्यते ब्रह्मचक्रम्॥

Some sages speak of nature (as the cause). Others, badly deluded, speak similarly of time. But it is the greatness of God whereby this wheel of Brahman is being turned.

आरभ्य कर्माणि गुणान्वितानि भावांश्च सर्वान् विनियोजयेद्य:। तेषामभावे कृतकर्मनाश: कर्मक्षये याति स तत्वतोऽन्यः।

Starting with works that are associated with qualities, he who will distribute all the existents, (he is the real Yogin). In the absence of those existents, there is the destruction of the deeds already done. And when deeds are destroyed, he becomes really quite another.

264 THE UPANISHADS

एको देव: सर्वभूतेषु गूढः सर्व्यापी सर्वभूतान्तरात्मा। कर्माध्यक्ष: सर्वभूताधिवास: साक्षी चेता केवलो निर्गुणश्च। He is the one God, hidden in all beings, pervading all, the inner self of all, the perceiver of all deeds, the presider of all beings, the witness, the knower, the sole one, and devoid of qualities.

यो ब्रह्माणं विदधाति पूर्व यो वै वेदांश्च प्रहिणोति तस्मै। तं ह देवमात्मबुद्धिप्रकाशं मुमुक्षुरवै शरणमहं प्रपद्ये।। He who of old created Brahma, and "who verily imparted the Vedas to him, that god who manifests in his own intellect, I, in my eagerness for release, approach as a refuge.

SVETASVATARA 265

तप:प्रभावाद्देवप्रसादाश्च ब्रह्म ह श्वेताश्वतरोऽथ विद्वान् : अत्याश्रमिभ्यः परमं पवित्रं प्रोवाच सम्यगृषिसङ्घजुष्टम्॥

By the power of his penances and through the grace of God, Svetasvatara, the wise, spoke about Brahman, the supreme, the pure, pleasing to the com- pany of the seers, in the proper way for the sake of the ascetic order.

॥ कौषीतक्युपनिषत्।।

KAUSHITAKYUPANISHAD

[The Kaushitakyupanshad belongs to the Rig Veda. It is not included in the ten major Upanshads; yet it is an importamt" one. It deals with the usual Upanishadic problem of the Absolute transcending the phenomenal world, identifies Prana with the highest Truth, and extols the knower of the Truth. Among the 108 Upa- nishads, it occupres the 25th place. The Santr is the same as in Artareyopanishad: वाङ मे मनसि प्रतिष्ठिता।]

KAUSHITAKI 267

चित्रो ह वै गार्ग्यायणिर्यक्ष्यमाण आरुणि वव्रे। स ह पुत्रं श्वेतकेतुं प्रजिघाय-याजय-इति।

Chitra, grandson of Garga, desiring to perform a sacrifice, chose Aruni (as the officiating priest). He sent his son Sveta- ketu saying: you conduct the sacrifice.

तं हासीनं पप्रच्छ-गौतमस्य पुत्र आस्ते संवृतं लोके यस्मिन्माघास्यसि। अन्यमहो बद्धा तस्य लोके धास्यसि-इति॥ . When he was seated (as the officiating priest), (Chitra) asked: Son of Gautama, is there a place concealed in the world in which you will put me? Or is there another path > Will you put me in its world ?

268 THE UPANISHADS

स होवाच-नाहमेतद्वेद। हन्ताचार्य पृच्छानि -इति। स ह पितरमासाद्य पप्रचछ-इति मा प्राक्षीत्। कथं व्रवाणि-इति ।।

He replied : I do not know this. How- ever, I will ask my Teacher. He went to his father and asked: He spoke to me thus. How am I to reply?

स होवाच-अहमप्येतन्न वेद। सदस्येव वयं स्वाध्यायमघीत्य हरामहे यन्नः परे ददति। एहि। उभौ गमिष्यावः-इति ॥

He replied. I too do not know this. Even in that assembly we will learn the Veda and receive what our betters give. Come. Let us both go.

KAUSHITAKI 269

स ह समित्पाणिश्चित्रं गार्ग्यारयणिं प्रतिचकाम -उपायानि-इति। तं होवाच-ब्रह्मार्होऽसि गौतम यो मामुपागा:। एहि। त्वा जपयिष्यामि -इति॥

With sacrificial fuel in hand he went to Chitra, grandson of Garga (and said): I approach you (to receive teaching). To him. he replied: You are worthy of Brahman-knowledge, O Gautama, since you have approached me. Come, I will teach- you.

He then explained how one goes to the world of the moon; and then if he is a knower, he goes beyond to the Devayana and if he does not know, he is dropped back. Along the Devayana, the knower goes to the various higher worlds till he reaches the world of Brahma. There he makes triumphal progress.

270 THE UPANISHADS

तं पञ्चशतान्यप्सरसां प्रतिधावन्ति शतं मा- लाहस्ता: शतमाअनहस्ता: शतं चूर्णहस्ता शतं घासोहस्ता: शतं फलहस्ताः। तं ब्रह्मालंकारेणा- लंकुर्वन्ति। स ब्रह्मालंकारेणालंकृतो ब्रह्मविद्वान् ब्रह्मैवाभिग्रैति॥

Five hundred celestial nymphs approach- him, one hundred with garlands in their hands, one hundred with ointments in their hands, one hundred with powders in their hands, one hundred with garments in their hands and one hundred with fruits in their hands. Him they adorn with the ornaments of Brahman. Having been' adorned with the ornaments of Brahman, he, the knower of Brahman, proceeds to Brahman.

KAUSHITAKI 271

In the following section Prana is described as identical with Brahman, the highest Truth. All divinitres pay homage to hun wrthout his having to ask for anything and so do all beings. To hum who knows Prana as Brahman also, all divinities and all beings pay similar homage.

प्राणो ब्रह्मेति ह स्ाह कौषीतकिः। तस्मै वा एतस्मै प्राणाय ब्रह्मण पता: सर्वा देवता अयाच- मानाय बलिं हरन्ति। तथो एवास्मै सर्वाणि भूतान्ययाचमानायैव बलिं हरन्ति॥

Kaushitaki was wont to say : Prana is Brahman. To this same Prana as Brahman, verily, all these gods bring offer- ing without his begging. Indeed in the same way, to him all beings bring offering without his begging.

272 THE UPANISHADS

य एवं वेद तस्योपनिषत्-न याचेत्-इति। तद्यथा ग्रामं भिक्षित्वाल्ध्वोपविशेत्-नाहमतो दव्तमश्नीयाम्-इति।

Of him who knows thus, there is the secret doctrine: One shall not beg. It is as if, having begged in a village and not having received anything, «ne were to sit down (and say): I shall oot eat what is. given here.

य एवैन पुरस्तात् प्रत्याचक्षीरंस्त एवैनमुप- मन्त्रयन्ते-ददाम ते-इति। एप धर्मोडयाचतो भवति । अन्यतरस्त्वेवैनमुपमन्त्रयन्ते-ददाम ते इति॥

Those very persons who first refused him would invite him (saying): Let us give to you. This is the virtue of the non-beggar. One or other would invite him saying: Let us give to you.

KAUSHITAKI 273

In the following section Indra gives the teaching of his own rdentity with the highest Truth and extols the person who knows him thus.

· प्रतर्दनो ह वै दैवोदासिरिन्द्रस्य प्रियं धामोप- जगाम युद्धेन पौरुषेण च । तं हेन्द्र उधाच- प्रतर्दन वरं ते ददानि-इति॥

Pratardana son of Divodasa went to the favourite abode of Indra through fight- ing and valour. To him Indra said: O Pratardana, I will give you a boon.

18

274 THE UPANISHADS

स होवाच प्रतर्दन :- त्वमेव वृणीष्व यं त्वं मनुष्याय हिततमं मन्यसे-इति। तं हेन्द्र उवाच-न वै वरं परस्म वृणीते। त्वमेव चृणीष्व-इति ॥ Then Pratardana said: You yonrself choose (for me) what you consider to be the most beneficial to a man. To him Indra said: Indeed one does not choose a boon for another. You yourself must choose.

अवरो वै तर्हि किल मे-इति होवाच प्रतर्दन:। अथो खल्विन्द्रः सत्या देवतेयाय। सत्यं हीन्द्रः।। Then there shall be no boon for me: thus said Pratardana. Thereupon Indra went to him as the Deity of Truth. Indra is indeed Truth.

स होवाच-मामेव विजानीहि। एतदेवाह मनुष्याय हिततमं मन्ये यन्मां विजानीयाम्॥ Then he said: Know me alone. This itself I consider what is most beneficial to a man, that he should know me.

KAUSHITAKI 275

स यो मां विजानीयान्नास्य केन च कर्मणा लोको मीयते न मातृंवधेन न पितृवधेन न स्तेयेन न भ्रणह्ृत्यया॥ He who should know me, for him this world is not injured by any of his deeds, not by the killing ot his mother, not by the killing of his fathet, not by stealing, not by the killing of an embryo.

स होवाच-प्राणोऽसिमि प्रज्ञात्मा। तं मामायु- रमृतमित्युपास्स्व। यावद्धयस्मिञ्छरीरे प्राणो वसति तावदायुः। प्राणेन ह्येवासुष्मिन् लोके -जमृतत्वमाननोति।

He said (again): I am Prana of the nature of knowledge. Me of that nature worship as life immortal. Indeed as long as Prana abides in this body, so long does (also) life. Indeed through Prana alone does one attain immortality in this world,

276 THE UPANISHADS

न वाचं विजिज्ञासीत। वककारं विद्यात्। न गन्धं विजिज्ञासीत। घ्रातारं विद्यात्। न रूपं विजिज्ञासीत। रूपविदं विद्यात्।। Desire not to know speech; one shall know the speaker. Desire not to know smell; know him who smells. Desire not to know colour; know him who under- stands colour.

Thus there is the statement about all the senses of cogmtim and of action.

ता वा एता दशैव भूतमात्रा अधिप्रज्ञम्। दश प्रज्ञामात्रा अधिभूतम्। यद्धि भूतमात्रा न स्युर्न प्रज्ञामात्रा: स्युः। यद्वा प्रज्ञामात्रा न स्युर्न भूतमात्रा: स्यु: ॥ These ten subtle elements of being alone there are with reference to intelligence; and ten subtle elements of intelligence there are with reference to beings. If there be no subtle elements of being, there would be no subtle elements of intelligence. If there be no subtle elements of intelligence, there would be no subtle elements of being.

THE MINOR UPANISHADS

॥ सामान्यवेदान्तोपनिषद्: ॥

*SAMANYAVEDANTOPANISHADS

: 0

There are twenty-four Minor Upanishads which deal with the general Upanishadic doctrine that Bralman is the only supreme veality, whence the phenomenal world evolves. Release from the bonds of the world is the goal of man. It can be attained even in life. But the ultimate release is achieved only when the body is finally shaken off. Kmowledge is what leads to this release. Of the twenty-four Upanishads, selections from the Kaushitaki have already been given. The number of the Upanrshad in the order of the 108 is also gwven along with the name of the Upanishad The Upanishads are arranged in the order of the Sanskrit alphabet. The Santi is not given separately for each of the Upanishads, since that can be known by a reference to the Veda to which it is assigned.

278

अक्ष्युपनिपत् ७२ AKSHYUPANISHAD YAJURTEDA-TAITTIRIYA

In this, the Sun God imparts the teaching of Brahman to Sankriti. The varions stages of Yoga leading to final realisation is des cribed here,

अथ ह साङ्कतिर्भगवानादित्यलोकं जगाम। तमादित्य नत्वा चाश्यप्मतीविद्यया तमस्तुचत्। Then the venerable Sankriti went to the world of the Sun. Bowing to the Sun, he worshipped him through the Chakshushmat Vidya (Learning about the eyes).

चाक्षुष्मतीविद्यया स्तुतः सूर्यनारायण: सुप्रीती 5व्वीत्-चाक्षुष्मतीविद्यां ब्राह्मणो यो नित्यमधी- ते न तस्य कुलेऽन्धो भवति। विद्यासिद्धिर्भवति॥ Narayana in the form of the sun was very much pleased with being worshipped through Chakshushmatı Vidya and said In the family of the Brahmin who studies every day the Chakshushmati Vidya, no one will be blind, there will be the acquisition of learning.

279

अध्यात्मोपनिषत् ७३

ADHYATMOPANISHAD

YAJURVEDA-VAJASANEYI

Here Narayana is identified with the high- est being Superimposition of the pheno- menal world on the reality, its removal, . elease in life and final release are described here.

वामना प्रक्षयो मोक्ष: म. जीवन्मुक्तिरिष्यते।.

By the cessation of deeds there will be the cessation of desires. Thence the destruction of residual impressions. The destruction of impressions is final release. This (release) 1s admitted to be release in life.

280

अन्नपूर्णोपनिषत् ७० ANNAPURNOPANISHAD ATHARVA VEDA

In this, on the request of a seeker ufter truth named Nidagha, the sage Ribhu who knows Brahman describes how he propitiated the goddess Annapurna, and learned the truth about Brahman through Her grace. The nature of bondage and release are also dealt with.

यदिदं दश्यते किंचित्तत्तत्रास्तीति भावय। यथा गन्घर्वनगरं यथा वारि मरुस्थले॥ Whatsoever here is seen, regard that as non-existent, just like the city of the Gandharvas, just like the water in a mirage. द्विविधश्चित्तनाशोऽस्ति सरूपोऽरूप एव च। जीवन्मुक्तौ सरूप: स्यादरूपो देहमुक्तिगः॥ There are two kinds of cessation of mental functions, that which has a form and that which has no form. At the stage of release in life, it has a form; what pertains to release from body is devoid of form.

281

आत्मोपनिषत् ७६

ATMOPANISHAD ATHARVA VEDA

Here the threefold nature of the self as the indindual, the immanent and the supremne, is dealt wrth.

घटे नष्टे यथा व्योम व्योमैव भवत स्वयम्। .तथैवोपाधिविलये ब्रह्मैव ब्रह्मवित् स्वयम्॥

Just as when a jar is broken, ether becomes ether alone, similarly when the adjuncts are dissolved, one who knows Brahman becomes Brahman itself.

282

आत्मप्रबोधोपनिषत् ४१

A'TMAPRABODHOPANISHAD RIG VEDA

It starts wath a glorification of the mantra " Om namo Narayanaya" of erght syllables. The identity of the inner self unth Brahman,, knowledge as means for release and the best and muiddling in respect of those who are eligible for study are dealt wrth here.

स्वल्पापि दीपकणिका बहुलं नाशयेत्तमः । स्वल्पोऽपि बोधो महतीमविद्या नाशयेत्तथा॥

The flame of a lamp, though small, destroys immense darkness. Similarly, knowledge, though small, will destroy the great ignorance.

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एकाक्षरोपनिषत् ६१

EKAKSHAROPANISHAD YAJUR TEDA-TAITTIRIYA

There is here a glorification of Narayana as of the nature of the all.

घाता विधाता पवन: सुपणो विष्णुर्वराहो रजनी रहश्च। भूतं भविष्यत् प्रभव: क्रिकयाश्च काल: क्रमस्त्वं परमाक्षरं च ॥ The first creator, the ct , creator of the manifold universe, the air, the swan, Vishnu, the Boar, night, solitude, what is created, what will be created, creation, the deeds, time, order and the supreme immutable-all these are yourself.

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गर्भोपनिषत् १७

GARBHOPANISHAD YAJUR VRDA-TAITTIRIYA

This gives an elaborate description of the constituents of the body. The soul abides in it and longs for liberation.

पञचात्मकं पञ्चसु वर्तमानं षडाश्रयं षड्ुणयोगयुक्तम्। तं सप्तधातुं त्रिमलं द्वियोनिं चतुर्विधाह्ारमयं शरीरम्॥

Of five-fold form, abiding in the five (elements), depending upon the six (tastes), having association with the six qualities, of seven elements, of three impurities, of two origins, made of the four kinds of food-such is the body.

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निरालम्ब्रनोपनिषत् ३४.

NIRALAMBANOPANISHAD YAJUR VEDA-VAJASANEYI

Here there is a description of forty-one topics: Bralman, god, the various divinities and celestrals and various aspects of life here and hereafter, ending with the description of a Samnyasin.

ईश्वर इति च ब्रह्मैव। स्वशकिं प्रकृत्यभिधेया- माश्रित्य लोकान् सृष्टा प्रविश्यान्तर्यामित्वेन ब्रह्मादीनां बुद्धीन्द्रियनियन्तृत्वादीश्वरः॥

What is called the Lord is Brahman itself. Relying on his own power which is designated Prakriti, he created the universe and entered it as the immanent. He controls the intellect, the senses, etc. So he is the Lord of Brahma and others,

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स्वधर्मान् परित्यज्य निर्ममो निरहंकारो भूत्वा ब्रह्मेष्टं शरणमुपगम्य ब्रह्मैवाहमस्मीति निश्चित्य निर्विंकल्पसमाघिना स्वतन्त्रो यतिश्चरति। स संन्यासी। स मुक्तः। स पूज्यः। स योगी। स परमहंसः। सोऽवधूतः ॥ Casting off his own Dharmas, becoming free from egoity and selfishness, approach- ing the longed-for Brahman as the refuge, deciding "I am Brahman itself" through meditation free from mental processes, thas goes about the Yati absolute Lord of himself. He is the Samnyasin. He is the liberated. He is the one to be worshipped. He is the Yogin. He is the Paramahamsa. He is the Avadhuta (one who has shaken off everything.)

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पैङ्गलोपनिषत् ५१

PAINGALOPANISHAD YAJUR VEDA-VAJASANEYI

Here Yajnavalkya imparts to Paingala at the latter's request, the supreme teaching about final release. The process of creation, how the Lord became an indwvidual soul, the explanation of the Mahavakyas, the nature of a knower-these are the various main topics dealt with.

सर्वक्ष ईशो मायालेशसमन्वितो व्यष्टिदेहं प्रविश्य तथा मोहितो जीवत्वमगमत्। शरीर- त्रयतादात्म्यात् कर्तृभोक्तृत्वमगमत्॥ The omniscient Lord, as associated with a little of Maya, entered the individual body, and being deluded by her (Maya) became the soul. Due to identification with the three-fold body, he became doer and enjoyer.

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PRANAGNIHOTROPANISHAD YAJUR VEDA-TAITTIRIYA

Here there is a description of Prana as identical wrth the highest reality; dedication of the self and the body for purposes of mental purification is also prescribed as a necessary preliminary to release.

प्राणोडग्नि: परमात्मा पञचवायुभिरावृतः। अभयं सर्वभूतेभ्यो न मे भीति: कदाचन ॥ The Prana, the Fire, is the supreme Self, associated with the five vital breaths. (Through him) let me have fearlessness from all beings; let there be no fear for me at any time.

विश्वोऽसि वैश्वानरो विश्वरूपं त्वया धार्यते जायमानम्। विश्वं त्वाहुतयः सर्वा यत्र ब्रह्मामृतोऽसि॥ You are as Vaisvanara Fire, the all All forms that are born are maintained by you. All the oblations are the all, in which you are the immortal Brahman.

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मन्त्रिकोपनिषत् ३२

MANTRIKOPANISHAD YAJUR VEDA-VAJASANEYI

Here the nature of the highest Brahman, its apparent entanglement in Maya, the distınctive nature of the indirdual and the supreme Brahman, the manifestation of Brahman as various phenomena and release through knowledge are described.

विकारजननीमज्ञामष्टरूपामजा ध्रुवाम्। ्यायतेऽध्यासिता तेन तन्यते प्रेर्यते पुनः। सूयते पुरुषार्थ च तेनैवाघिष्ठितं जगत्॥ The producer of changes, the insentient, of eight-fold form, unborn, steadfast, thus he who makes the super-imposition contem- plates (Maya). Through this, he is entangled and again impelled. The goal of man is worked. out. By (him he who makes the super-imposition) is this world presided over.

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महोपनिषत् ६१

MAHOPANISHAD SAMA VEDA

This is a very long Upunishad and contains detailed descriptions f the world and release from it. Narayana is spoken of as the highest Being The manifest world and gods like Rudra and Brahma are born of him.

चित्तमेव हि संसारो रागादिक्केशदूषितम्। तदेव तैर्विनिर्मुक्तं भवान्त इति कथ्यते॥ Indeed, the mind as tainted by afflictions like desire, alone is transmigratory life. The same, when freed therefrom, is spoken of as the end of transmigration.

मनसा भाव्यमानो हि देहतां याति देहक: देद्वासनया मुक्तो देहधर्मैर्न लिप्यते॥ He who is fit to assume a body becomes embodied, being thought of thus by the mind. When he is freed from the im- pressions of the body, he is not tainted by the attributes of the body.

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पूर्व मनः समुदितं परमात्मतत्वात् तेनातवं जमदिदं सविकल्पजालम्। शूत्येन शून्यमपि विप्र यथाम्बरेण नीलत्वमुल्लसति चारुतराभिधानम्॥। At first the mind arose from 'Reality, the supreme Self. By that, was spread out this world, the aggregate of attributes, O intelligent one, just as the non-existent blue colour which is spoken of as the most beautiful, is (manifested) by the non- existent sky.

संकल्पसंक्षयवशाद्गलिते तुुचित्ते संसारमोहमिहिका गलिता भवन्ति। स्वच्छं विभाति शरदीव खमागतायां · चिन्मात्रमेकमजमाद्यमनन्तमन्तः । When the mind is dissolved on account of the destruction of the attributes, the mists of worldly delusions also disappear. Like the sky on the appioach of summer, pure intelligence, the one, the unborn, the first. the endless, shines clear within.

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मुक्तिकापनियत् २०४

MUKTIKOPANISHAD

YAJUR VEDA-VAJASANETI

Here Sri Rama explains 'to "Hanuman how a study of the Upanishads leads to release; incidentlly le enxmerates the 108 Upanishads, the methoi of their study and the Sarti for the varions Upanishads. The destructior of impressions, Samadhi, and dedication to the Lord are also dealt with.

इय केवल्यमुक्तिस्तु केनोपायेन सिध्यति। माण्ड्रक्यमेकमेवालं भुमुक्षणां विमुकये॥ This release of complete isolation, by what means is it to be attained ? Even the one Mandukya is enough for the release of those who desire release.

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तथाप्यसिद्धं चेज्ज्ञानं दशोपनिषदं पठ। ज्ञानं लब्ध्वाचिरादेव मामकं धाम यास्यसि।। If even then knowledge is not attained, you must learn the ten Upanishads. Acquiring knowledge, without any lapse of time, you will reach the abode that belongs to me (Rama, the Lord).

तथापि छढता नो चेद्विज्ञानस्याञ्जनासुत। द्वात्रिशाख्योपनिषदं समभ्यस्य निवर्तय। विदेहमुक्ताविच्छा चेदष्टोत्तरशतं पठ॥ If even then, O Hanuman (son of Anjana), there is no steadfastness in the knowledge, learn the thirty-two Upanishads and stop. If your longing is in release with freedom from the body, you must learn the one hundred and eight Upanishads.

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मुद्रलोपनिषत् ५७ MUDGALOPANISHAD RIG VEDA

Narayana is spoken of as the Iughest reality. Brahman itself becomes the induu- dual soul through association with the threefold miseries in life. पुरुषो नारायणो भूत भव्यं भविष्यच्चासीत्। स एष सर्वेषां मोक्षदश्चासीत् । स च सर्वस्मान् महिम्नो ज्यायान् । तस्मान् न कोऽपि ज्यायान् ।। Narayana, the Purusha, is what has been,' what is yet to be, and what will be. And He of that nature became the giver of release to all. And He is greater than all that is great. To Him none is superior.

एको देवो बहुधा निविष्ट अजायमानो बहुधा विजायते। तद्गह्म तापत्रयातीतं घट्कोशविनिर्मुक्तं षड्भावविकार शून्यमेवमादिसर्वविलक्षणं भवति। The one god, settling himself in various forms, being unborn, is born in various ways. That is Brahman, transcending the three-fold miseries, free from the six sheaths, devoid of the six modes of existence and distinct from all that can be designated as "thus".

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मैत्रायण्युपनिषत् २४ MAITRAYANYUPANISHAD SAMA VEDA

Here a sage Sakayanya imparts to the King Brihadratha, who retired to the forest finding no peace in life, the teaching of the highest reality, after offering him lesser things which the king rejects.

तपसा प्राप्यते सत्त्वं सत््वात् संप्राप्यते मनः । मनसा प्राप्यते त्वात्मा ह्यात्मापत्या निवर्तते॥ Through penance is attained pure being. From pure being is attained mind. Through mind is attained the self. Through the attainment of the self (the world) recedes. समाधितिर्धूंतमलम्य नेतसो निवेशितस्यात्मनि यत् सुखं लभेत्। न शक्यते वर्णयितुं गिरा तदा स्वयं तदन्त:करणेन गृह्यते ।। That happiness which one attains for the mind that has been cleansed of all impurities by meditation and that is put at rest on the self, it is not possible for one to describe in words. At that time it is grasped by the internal organ by itself.

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वज्रसूचिकोपनिषत् ३६ VAJRASUCHIKOPANISHAD SAMA VEDA Here a Brahmin is described not as a particular individual self nor a particular body, nor knowledge nor virtue nor, any such thing, but as one who has realsed Brahman. क्षत्रियादयोऽपि परमार्थदर्शिनोऽभिज्ञा बहवः सन्ति। तसमान्न ज्ञानं ब्राह्मणः । क्षत्रियादयो हिरण्यदातारो बहवः सन्ति। तसमान्न धार्मिको ब्राह्मणः ।। Even among Kshatriyas and others there are many who have seen the Truth and who are real knowers. Therefore knowledge is not what characterises a Brahmin. Among Kshatriyas and others there are many who are givers of gold. Therefore a virtuous man need not be a Brahmin. तर्हि को ब्राह्मणो नाम । यः कश्विदात्मानम- द्विवीयं करतलामलकवत् साक्षादपरोक्षीकृत्य वर्तते स ब्राह्मणः ॥ Then who is it that is called a Brahmin? Anyone who has been able to directly perceive the self without a second, as (clearly as one can see) the amalaka fruit held on the palm, is a Brahmin.

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शारीरकोपनिषत् ६२

SARIRAKOPANISHAD YAJUR VEDA-TAITTIRIYA

Here the ten sense organs are described as forms of the five elements. The four anternal organs, the three Gunas and therr attributes, the four states in life, the nature of the body and the self abiding an it, these are also dealt with.

जाग्रत्स्वप्नसुषुप्तितुरीयमिति चतुविधा अव- स्थाः। ज्ञानेन्द्रियकर्मेन्द्रियान्तःकरणचतुष्टयं चतुर्दुशकरणयुक्तं जाग्रत्। अन्तःकरणचतुष्टयैरेव संयुक्त: स्वप्न: । चित्तैककरणा सुषुप्तिः। केवल- जीवसंयुक्तमेव तुरीयम् । There are four kinds of states, namely, waking, dream, sleep and the turiya (fourth). That in which there are fourteen instru- ments consisting of the senses of cognition and of action and of the four-fold internal organ, is the waking state. That which is associated only with the four-fold internal organ is the dream state. The state of sleep has the mind as the only instrument. The turrya is what is associated merely with the individual self.

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शुकरहस्योपनिषत् ३५

SUKARAHASYOPANISHAD YAJUR VEDA-TAITTIRIYA

Here at the request of Vyasa, Swva zmparts to Suka, the son of Vyasa, the teaching of the highest reality as contained in the Mahavakya " That thou art".

नित्यानन्दं परमसुखदं केवलं ज्ञानमूर्ति विश्वातीतं गगनसटशं तत्त्वमस्यादिलक्ष्यम्। एकं नित्यं विमलमचलं सर्वधीसाक्षिभूतं भावातीतं त्रिगुणरद्वितं सद्गरुं वं नमामि॥ I salute that benificent Teacher, who is the embodiment of eternal bliss, the giver of supreme happiness, the aloof, the embodiment of knowledge, transcending all, comparable to the sky, denoted by expres- sions like "That thou art", the one, eternal, free from impurity, immovable, the beholder of all cognitions, rising above forms, free from the triad of Gunas.

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अथ महावाक्यानि चत्वारि। यथा-प्रज्ञानं ब्रह्म। अहं ब्रह्मास्मि। तत्वमसि। अयमात्मा ब्रह्म ॥

Now there are four great sentences. They are: Intelligence is Brahman. I am Brahman. That thou art. That self is. -Brahman.

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सर्वसारोपनिषत् ३३

SARVASAROPANISHAD YAJUR VEDA-TAITTIRIYA

Here there is a description of bondage and release, knowledge and ignorance, the four states of life, the five sheaths, the andividual and his adjuncts, the self abiding in the body, the ummutable self which is ummanent, and such matters.

माया नाम-अनादिरन्तवती प्रमाणाप्रमाण- साधारणा न सती नासती न सदसवी स्वय- मधिका विकाररहिता निरुव्यमाणा तुच्छाप्यसती कालत्रयेऽपि पामराणां वास्तवी॥ What is called Maya is beginningless, but having an end, common to right knowledge and erroneous knowledge, not real, "not unreal, not real and unreal, in itself bigger than all, free from modifications, what is being thought of; though unreal and non- existent in three-fold time, it appears real to the ordinary people.

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सावित्र्युपनिषत् ७५ SAVITRYUPANISHAD SAMA VEDA

Here there is a description of the relation of the sun-god and the Gayatri. There is also a description of the mantras Bala and Atıbala.

अमृतकरतलात्रों सर्वसंजीवताट्या- वघहरणसुदक्षौ वेदसारे मयूखे। प्रणवमयविकारौ भास्कराकारदेहौ सततमनुभवेऽहं तौ बलातिबलान्तौ। Holding nectar at the end of their hands, able to give new life to all, extremely competent to remove sins, having the modi- fication of the nature of Pranava in the lustre of the essence of the Vedas, with bodies of the form of the sun, may I ever enjoy these two, the Bala and the Atibala.

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सुबालोपनिषत् ३०

SUBALOPANISHAD

YAJUR VEDA-VAJASANEYI

Here there is a description of the creation of the world and the various beings in the world. There is also the description of release and the path thereto.

आदित्या रुद्रा मसतो वसवोऽश्विनावृचो यजृंषि सामानि मन्त्राग्निराज्याहुतिसंभवो दिव्यो देव एको नारायण:। माता पिता भ्राता निवास: शरणं सुहद्धतिर्नारायण: ॥

The sons of Aditi, the Rudras, the Maruts, the Vasus, the twin Asvins, .the Riks, the Yajus, the Samans, the Mantra- Fire produced from the oblation of ghee, the divine, the god, such is the one Narayana. Narayana is father, mother, abode, refuge, friend and goal.

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सूर्योपनिषत् ७१

SURYOPANISHAD ATHARVA VEDA

Here the sun-god is described as the supreme reality.

नमो मित्राय भानवे मृत्योर्मा पाहि। भ्रजिष्णवे विश्वहेतवे नमः । . Salutation to Mitra the shining. Protect me from death Salutation to the res- plendent, to the cause of all.

सविता पुरस्तात् सविता पश्चात्तात् सवितोत्तरा्तात् सविताधरात्तात्। सविता न: सुवतु सर्वतातिं सविता नो रासतां दीर्घमायुः॥ May the sun in the east, may the sun in the west, may the sun in the north, may the sun in the south, may the sun procure us everything. May the sun endow ns with long life.

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स्कन्दोपनिषत् ५१

SKANDOPANISHAD YAJUR VEDA-TAITTIRIYA

Here Siva and Vishnu are spoken of as absolutely identical.

यथा शिवमयो विष्णुरेवं विष्णुमयः शिव:। यथान्तरं न पश्यामि तथा मे स्वस्तिरायुषि। यथान्तरं न भेदा: स्युः शिवकेशवयोस्तथा॥ Just as Vishnu is of the form of Siva, so Siva is of the nature of Vishnu. Let me have that fortune in life whereby I. do not perceive any difference, whereby there will be no difference, no distinctions betwen Siva and Kesava.

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॥ योगोपनिषद्: ॥

YOGOPANISHADS

The 20 Upamshads, selections from which are given in this section, deal with the subect of yoga as an auxiliary path to knowledge. Eight stages-sometimes six-are distinguished in yoga. The first two, yama and niyama, afford preliminary moral training, they consist in shunning vices 'and acquiring cardinal virtues. The next three, asana, pranayama and pratyahara, are intended for controlling tho mind indirectly through rigorous physical discipline, symmetry and steadi- ness of body, regulation and stoppage of breath, and withdrawal of the senses front their objects. And the last three, dharana, dhyana and samadhi are different stages in concentration; and they help directly in controlling the mind. The principal aim of yoga is to hold in check the unruly steeds of the senses, to still the stormy seas of the mind. When

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the mind is stilled, the veil is 'lifted, and the Real is attained with ease.

Since the topic is the same, there is much of repetition in these Upanishads. The different kinds of yoga are distin- guished; the various yogic postures are described; the method of rousing the sleeping kundalini to make it rush forth to the cerebral region is explained; and in some places the Vedantic significance of the eight stages of yoga is given.

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अद्वयतारकोपनिषत् ५३

ADVAYATARAKOPANISHAD YAJUR VEDA-VAJASANEYI

It expounds the Raju-yoga as a means to Brahman inturtion. The yoga is called Taraka because it enables one to ford the river of empirical existence.

•चित्स्वरूपोऽहमिति सदा भावयन सम्यङ- निमीलिताक्ष: किंचिदुन्मीलिताक्षो वान्तर्ईष्या भ्रदद्दरादुपरि सच्चिदानन्दतेजः कूटरूपं परं ब्रह्मावलोकयन् तद्रूपो भवति॥ Contemplating always thus "I am of the nature of consciousness," with his eyes well closed, or with his eyes slightly open, seeing through the inner vision, above the middle of the eyebrows, the supreme Brahman of the nature of the immutable effulgence of existence, consciousness and bliss, he (the ascetic) becomes of the form thereof.

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अमृतनादोपनिषत् २१

AMRITANADOPANISHAD YAJUR VEDA-TAITTIRIYA

It teaches that, while those who are pure in heart reach the goal even through the study, etc., of Scripture, those that are of unpure heart stand in need of continued meditation on the Supreme and the practice of yoga with the sin auxiliarics.

शास्त्राण्यघीत्य मेधावी अभ्यस्य च पुनः पुनः। परमं ब्रह्म विज्ञाय उल्कावत्तान्यथोत्सृजेत् ॥

Having studied the Scriptures, meditated again and again (on their import) 'and known the supreme Brahman, let the wise one give them up, as (he would) a firebrand.

309

अमृतविन्दूपनिषत् २०

AMRITABINDUPANISHAD . YAJUR VEDA-TAITTIRIYA

It points out that the mind of man is the cause of his bondage as well as release, and shows how Brahman is attainable through knowledge alone.

मनो हि द्विघिधं प्रोक्तं शुद्धं चाशुद्धमेव च। अशुद्धं कामसंकल्पं शुद्धं कामविवर्जितम्॥

मन एव मनुष्याणां कारणं बन्धमोक्षयोः। बन्घाय विषयासक्तं मुक्तयै निर्विषयं स्मृतम्॥।

The mind is said to be of two kinds, the pure and the impure, the impure (mind) is associated with desire, and the pure is devoid of desire.

The mind alone is the cause of the bondage and release of men; as attached to objects it leads to bondage, and as free from objects it leads to release.

310

क्षुरिकोपनिषत् ३१

KSHURIKOPANISHAD VAJUR VEDA-TAITTIRIYA

It deals with yoga as the instru. ment for remoring Brahman-knomledge. the obstructions to

क्षुरिकां संप्रवक्ष्यामि धारणां योगसिद्धये। यां प्राप्य न पुनर्जन्म योगयुक्तस्य जायते।। I shall well relate the Kshurika (kntfe) of concentration foi the sake of achieving yoga, attaining which there will be no rebirth for one who has accomplished yoga.

तपोविजितचित्तस्तु निःशब्दं देशमास्थितः। निःसङ्ग: साङ्गयोगज्ञो निरपेक्षः शनैः शनैः

He who has conquered his mind through penance (i.e. yoga) remains in a silent place, unattached and desireless, and becomes gradually an adept in the yoga with its auxiliaries.

311

तेजोबिन्दूपनिषत् ३७ TEJOBINDUPANISHAD YAJUR VEDA-TAITTIRIYA

It deals with the realisation of ultimate release of the nature of impartite bliss and pure conscrousness. The nature of the impartite bhiss is also explained in this Upanshad by Siva to his son Kumara.

ये हि वृत्ति विहायैनां ब्रह्माख्यां पावनीं पराम्। . वृथैव ते तु जीवन्ति पशुभिश्च समा नराः॥ Those, indeed, who live giving up this purifying, supreme psychosis (mental functioning) of the form of Brahman, live in vain; those men are the equals of brutes.

ये तु वृत्ति विजानन्ति ज्ञात्वा वै वर्धयन्ति ये। ते वै सत्पुरुषा धन्या वन्दास्ते भुवनत्रये॥ Those, however, who know the psychosis and having known, increase it, are verily good men and fortunate. They are to be worshipped in the three worlds.

312

येषां वृत्ति: समा वृद्धा परिपक्का च सा पुनः। ते वै सङ्गह्मतां प्राप्ता नेतरे शब्दवादिनः ॥

Those, whose psychosis is even, increased and again matured-they verily attain the nature of Brahman, the real, not others who dispute about words.

मत्तोऽन्यदस्ति चेन्मिथ्या यथा मरुमरीचिका। गन्धर्वनगरे सत्ये जगन्भवति सवदा ॥ गगने नीलिमासत्ये जगत्सत्यं भविष्यति। शुक्तिकारजतं सत्यं भूषणं चेजगन्नवेत् ॥ If there be anything other than me, "it is illusory even as water in the mirage. If the city of the Gandharvas were real, then the world ever exists. If in the sky blueness were real, then the world becomes real. If the shell-silver were a real ornament, then let the world be real.

313

त्रिशिखिव्राह्मणोपनिषत् ४४

TRISIKHIBRAHMANOPANISHAD YAJUR VEDA-VAJASANEYI

In this we are told that a Brahmin with three tufts went to the solar world and learnt the knowledge of Brahman, the order of creation, and the path of yoga. We find here also a Vedantic interpretation of the eight aumiliaries of cląssical yoga.

स होवाच-सर्वमिदं शिव एव विजानीहि। किं तु नित्यः शुद्धो निरञ्जनो विभुरद्धयानन्दः शिव एक: स्वेन भासेदं सर्वे सृष्टा तप्ताय :- पिण्डवदैक्यं भिन्नवद्वभासते॥ He (the Lord) said: Know all this to be Siva alone. But the eternal, pure, flawless, omnipresent non-dual bliss, Sıva, the one, having created all this by his own splend- our, becomes one (therewith) like a burning mass of iron and shines as (also) different.

314

ब्रह्मणोऽव्यक्तम् । अव्यक्तान्महत्। महवोऽहंकारः। अहंकारात् पञ्चतन्मात्राणि। पञ्चतन्मात्रेभ्य: पञ्चमहाभूतानि। पञ्चमहाभूतेभ्योऽखिलं जगत्॥ From Brahman (came) the Unmanifest; from the Unmanifest, the Great (Mahat); from the Great, egoity; trom egoity, the five subtle elements; from the five subtle elements, the five great elements; from the five great elements, the entire world.

नानायोनिशतं गत्वा शेतेऽसौ घासनावशात्। विमोक्षात्संचरत्येव मत्स्य: कूलद्वयं यथा॥

Reaching hundreds of various wombs impelled by residual impressions, he (the jiva) lies; and strays away from release like the fish which wanders between the two banks (of a river).

315

दर्शनोपनिषत् १९

DARSANOPANISHAD SAMA VEDA

In this, Dattatreya imparts to the sage Sankriti the knowledge of the yoga with eight auxiliaries which leads to release in life. True worship is also defined.

शिवमात्मनि पश्यन्ति प्रतिमासु न योगिन: । अज्ञानां भावनार्थाय प्रतिमा: परिकल्पिताः॥

The yogins see Siva in the self, not in. the images. The images have been cseated for the sake of contemplation by the ignorant.

अशरीरं शरीरेषु महान्तं विसुमीश्वरम्। आनन्दमक्षरं साक्षान्मत्वा धीरो न शोचति॥ Having known directly the bodiless among bodies, the great omnipresent Lord, the immutable bliss, the hero does not grieve.

316

ध्यानबिन्दूपनिषत् ३९ DHYANABINDUPANISHAD YAJUR VEDA-TAITTIRIYA

It expounds the nature of Brahman and the import of the Pranava, it teaches the Hamsa-Vidya and the yoga with six auxiliaries as the means to release.

यदि शैलसमं पापं विस्तीर्ण बहुयोजनम्। भिद्यते ध्यानयोगेन नान्यो भेद: कदाचन।। If there be sin, mountain-like and extending over several leagues, it is' destroyed by the yoga of meditation. Never is there any other means of destruction.

हकारेण बहिर्याति सकारेण विशेत्पुनः । हंसहंसेत्यमुं मन्त्रं जीवो जपति सर्वदा॥ (The breath) goes out with the sound 'ha', and enters again with the sound 'sa'. This mantra, vis., 'hamsa' 'hamsa', the jiva mutters always.

अजपा नाम गायत्री योगिनां मोक्षदा सदा। The Gayatri by name Ajapa (not con- sciously muttered) is always the giver of release to yogins.

317

नादबिन्दूपनिषत् ३८

NADABINDUPANISHAD RIG VEDA

It deals with the attainment of release through the destruction of the three kinds of Karma by those who are endowed with Nada as the means.

रजखतण्डे परिज्ञाते सर्परूपं न तिष्ठति। अधिष्ठाने तथा ज्ञाते प्रपञचे शून्यतां गते। देहस्यापि प्रपञ्वत्वात्प्रारब्धावस्थिति: कुतः ॥ When the piece of rope is known, the form of snake does not remain. Likewise, when the substrate is known and when the universe (consequently) attains nullity, since the body too is of the universe, how can Prarabdha (ie. that part of one's past karma which has begun to take effect) remain ?

मकरन्दं पिबन्भृङ्गो गन्धान् नापेक्षते यथा। नादासक्तं सदा चित्तं विषयं न द्वि काङ्क्षते।। Just as the bee which drinks the honey does not desire the scent, the mind which is ever absorbed in the Nada (sound Om) dnes not desite the objects.

318

पाशुपतत्रह्मोपनिषत् ७७

PASUPATABRAHMOPANISHAD ATHARVA VEDA

It deals with the nature of Hamsa and of Hiranyagarbha. Brahma teaches this Upanishad to his son Varsravana.

परमात्मस्वरूपो हंस:। अन्तर्बहिश्चरति हंस:॥ Hamsa is of the nature of the supreme Self. Hamsa moves in and out.

यज्ञसूत्रं प्रणवम्। ब्रह्मयक्षक्रियायुक्तो ब्राह्मणः। ब्रह्मचर्येण चरन्ति देवाः । हंससूत्रचर्या यज्ञाः। हंसप्रणवयोरभेद्: ॥ The sacred thread is the Pranava. One who is engaged in the observance of Brahma-Yajna is a Brahmin. The gods move in the path of Brahman. The sacrifices are observances indicative of Hamsa. As between the Hamsa and the Pranava there is no difference.

319

ब्रह्मविद्योपनिषत् ४०

BRAHMĄVIDYOPANISHAD YAJUR VEDA-TAITTIRIYA

Inthis also there 2s taught the knowledge of Hamsa and Pranava łeading to Brahman-intuition. as Incidentally

kinds. we are told that teachers are of three

चोदको बोधकश्चैव मोक्षदश्च पर: स्मृतः। इत्येषां त्रिविधो ज्ञेय आचार्यस्तु, महीतले।। चोदको दर्शयेन्मार्ग बोधकः स्थानमादिशेत्। मोक्षदस्तु परं त्त्वं यज्ज्ञात्वाऽमृतमश्नुते॥ The teacher in this world is said to be of three kinds thus: the one who commands, the one who imparts knowledge, and the supreme one who gives release. The one who commands shows the way; the one who imparts knowledge teaches the (supreme) place; and the one who gives release (reveals) the supreme truth, knowing which one attains immortality.

320

मण्डलब्राह्मणोपनिषत् ४८

MANDALABRAHMANOPANISHAD YAJUR VEDA-VAJASANEYI

In this we are told that Yajnavalkya went to the solar world and learnt from the person in the solar orb the truth of the self and the subtle yoga with the eight auxiliames.

सविषयं मनो बन्धाय निर्विषयं मुक्तये भवति। अतः सर्वे जगच्चित्तगोचरम्। तदेव,चित्तं निराश्रयं मनोन्मन्यवस्थापरिपक्कं लययोग्यं भवति। तल्लयं परिपूर्णे मयि समभ्यसेत्। मनोलयकारणमहमेव।। The mind as associated with objects leads to bondage, and as dissociated from objects to release. Hence all this world is the sphere of the mind. The same mind, when it is supportless and is ripe through the super-conscious state (in Nirvikalpaka samadhi) becomes fit for dissolution. That dissolution one should well practise in me, the full. I alone am the cause of the dissolution of the mind.

321

महावाक्योपनिषत् १२ MAHAVAKYOPANISHAD ATHARVA VEDA

In this, the Creator Brahma teaches the great secret knowledge of the self.

आदित्यवर्ण तमसस्तु पारे। सर्वाणि रूपाणि विचित्यधीरः। नामानि कृत्वाऽभिवदन्यदास्ते॥ धाता पुरस्ताद्यमुदाजहार। शक्रः प्रविद्वान् मदिशश्चतस्रः । तमेवं विद्वानमृत इह भवति। नान्य: पन्था अयनाय विद्यते ।। The one of the colour of the sun beyond darkness, recognising whom the wise man salutes and remains after pondering over all the forms and names and determining (that they are illusory), whose significance Brahma explained in the beginning, and also Sakra (the king of the gods) whose fame as a great knower .had reached the four quarters; he who knows him thus becomes immortal here. There is no other way to the path (of release). 21

322

यागकुण्डल्युपनिषत् ८६

YOGAKUNDALYUPANISHAD YAJUR VEDA-TAITTIRIYA

It explains the Hatha Yoga and Lambika Yoga.

शक्ति: कुण्डलिनी नाम बिसतन्तुनिभा शुभा।। मूलकन्दं फणाग्रेण दष्टा कमलकन्दवत्। मुखेन पुच्छं संग्ृह्य ब्रह्मरन्ध्रसमन्विता॥ The auspicious power called Kundalini, resembling the fibre of the lotus-stalk, having bitten the knot-like Muladhara with the top of its hood, as if it were a lotus-root, and having grasped firmly the tail with its mouth, reaches the Brahma- randhra.

323

योगचूड़ामण्युपनिषत् ४६ YOGACHUDAMANYUPANISHAD SAMA VEDA

-at deals with the six auxiliaries of yoga.

आसनं प्राणसंरोध: प्रत्याहारश्च धारणा। ध्यानं समाधिरेतानि योगाङ्गानि भवन्ति षट्। Posture, complete control of breath, withdrawal (of the senses), contemplation, continued meditation, and absorption- these are the six auxiliaries of Yoga.

पझ्मासनं समारुह्य समकायशिरोधरः। नासाग्रदष्टिरेकान्ते जपेदोंकारमव्ययम्॥ Assuming the lotus-pose arght, holding the trunk and head erect in a line, and looking at the tip of the nose, let one mutter in solitude the imperishable Omkara.

324

योगतत्त्वोपनिषत ४१

YOGATATTVOPANISHAD YAJUR VEDA-TAITTIRIYA

It sets forth the four kinds of yoga: Mantra, Laya. Hatha and Raja.

योगों हि बहुधा ब्रह्मन् भिद्यते व्यवहारतः! मन्त्रयोग: लयश्चैव हठौडसौ राजयोगकः।।"

O Brahma, yoga, indeed, is of many kınds due to usage: Mantra-yoga, Laya, Hatha and Raja-yoga.

यदा तु राजयोगेन निष्पत्रा योगिभि: क्रिया:। तदा विवेकवैराग्यं जायते योगिनो ध्रुवम्। When the actions (yogic practices) have been accomplished by yogins through Raja Yoga. then arises surely for the yogins detachment through discrimination.

325

योगशिखोपनिषत् ६२ . YOGASIKHOPANISHAD YAJUR VEDA-TAITTIRIYA

It deals with the path of knowledge in all its aspects. Yoga and knowledge are said to be complementary to each other. The teaching is gwver. by Sankara, the supreme Loid, to Hiranyagarbha.

योगहोनं कथ ज्ञानं मोक्षदं भवतीह भो। योगोऽपि ज्ञानहीनस्तु न क्षमो मोक्षकर्मणि। तस्माज्ज्ञानं च योगं च मुमुक्षुर्दढमभ्यसेत्।।

How can knowledge devoid of yoga become the giver of release here, O Sir? Yoga, too, which is devoid of knowledge is not capable of effecting release. Therefore, knowledge and yoga let the one who longs for release practise.

,326

घराहोपनिषत् १८ VARAHOPANISHAD JAJUR VEDA-TAITTIRIYA

It deals with the ninety-six tattvas and gives an exposition the path of knowledge, the nature of Brahman, and the import of Pranava. The teaching is given to the sage Ribhu by the Lord (Vishnu) in the form of a Boar. Then Ribhu gives a description of release in life and the seven stages o,' knowledge to Nidagha. /नित्यानित्य विवेकश्च इहामुत्र विरागता। शमादिषटूसंपत्तिर्मुमुक्षा तां समभ्यसेत्।। Discrimination between the eternal and the non-eternal, non-attachment (to the enjoyment of fruits) here and in a hereafter, possession of the six qualities, tranquillity, etc, longing for release- one should cultivate these. अस्मि ब्रह्मेति चेद्वेद परोक्षज्ञानमेव तत्। अहं ब्रह्मेति चेद्वेद सक्षात्कारः स उच्यते॥ If one knows " Brahman exists," that is only mediate knowledge. If one knows " I am Brahman," that is called immediate experience.

327

शाण्डिल्योपनिषत् ५८

SANDILYOPANISHAD ATHARVA VEDA

In this, Atharvan relates to Sanditya eight auxiliares of yoga and the ittainment of Brahman thereby.

दौ क्रमौ चित्तनाशस्य योगो ज्ञानं मुनीश्वर। योगस्तु वृत्तिरोधो हि ज्ञानं सम्यगवेक्षणम्॥। Two ways there are of destroying the aind-yoga and knowledge, 0 Sage ! oga is obstructing the psychoses (mental inctions), and knowledge is clear insight.

तस्मिन्निरोधे नूनमुपशान्वं मनो भवेत्। मनःस्पन्दोपशान्त्यायां संसार: प्रविलीयते॥ When that (mental functioning) is bstructed, the mind becomes quiescent Toon. And when the movement of mind s stopped, transmigration gets resolved.

328

हंसोपनिषत् १५ HAMSOPANISHAD YAJUR VEDA-VAJASANEYI

In this, Gautama learns from Sanat- kumara the knowledge of Brahman and the means thereto, viz., Hamsa-Vidya.

अथ हंसपरमहंसनिर्णयं व्याख्यास्यामो ब्रह्मचारिणे दान्ताय गुरुभक्ताय हंसहंसेति सदा ध्यायन्॥। We shall now explain clearly the mode of determining Hamsa and Paramahamsa for the sake of the religious student who is self-controlled, who is devoted to his master, and who meditates always thus: 'Hamsa, Hamsa'.

सर्वेषु देह्ेषु व्याप्य वर्तेते यथा ह्यग्रि: काष्ठेषु तिलेषु तैलमिव। तं विदित्वा न मृत्युमेति॥ Pervading all t.s it (the Hamsa) exists, as fire in the fuel and as oil in the sesamum seeds. Having known that, one does not reach death.

329

॥ संन्यासोपनिषद्ः ॥

SAMNYASOPANISHADS

There are seventeen Upanzshads in which Samnyasa as an antecedent step for the realisation of Brahman forms the main subject matter Samnyasa is only an acces- sory and not an end in itself The various types of persons who have renounced the world, their duties, the necessary pre-requisites for Samnyasa, the evil effect of premature sasnnyasa and fraudulent renuncration are all clearly explarned in these Upanishads. Samnyasa should come in the natural course of the evolution of the soul and should not be mposed by force from out- side. Suppression or repression of man's worldly needs is condemned as much as the glories of a true saint are extolled.

330

अवधूतोपनिषत् ७१

AVADHUTOPANISHAD YAJUR VEDA-TAITTIRIYA

Here the nature of an Avadhuta"is described. He transcends all duahsms in the world like virtue and vice and has cast away every belonging.

यथा रविः सर्वरसान् प्रभुड्क्ते हुताशनश्चापि हि सर्वभक्षः। तथैध योगी विषयान् प्रभुङ़क्ते न लिप्यते पुण्यपापैश्च शुद्धः। Just as the sun absorbs waters from everywhere, and just as fire too eats every- thing, in the same way the Yogin enjoys all objects and (yet), being pure, is not tainted by merits and sins.

331

आरुण्युपनिषत् १६

ARUNYUPANISHAD SAMA VEDA

Here the nature of one who is ready to renounce, the process of renouncing and the rules of conduct for those who have renounced and such other matters are dealt with.

•परमहंसपरिव्राजकानामासनशयनाभ्यां भूमौ ब्रह्मचारिणाम्। मृत्पात्रं वा अलाबुपात्रं वा दारु- पात्रं वा। वर्षासु घ्रुवशीलोऽष्टौ मासानेकाकी यतिश्चरेत्। द्वावेवाचरेत्॥

By the wandering mendicants who are Paramahamsas and who are dedicated to Brabman, (life should be led) by sitting and sleeping on the ground. Their ves- sels shall be of earth, of gourd, or of wood. During rainy season for eight months, a samnyasin shall live in soli- tude with a steady conduct. (Or he shall so live) only for two months.

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कठरुद्रोप निषत् ८३ KATHARUDROPANISHAD YAJUR VEDA-TAITTIRIYA

Here renunciation as a step towards the knowledge of Brahman is described. Dedication to the knowledge of Brahman and its fruits are also dealt with.

सन्यस्याग्निं न पुनरावर्तयेत्। सस्ति सर्वजीवेभ्य इत्युक्तवा आत्मानमनन्यं ध्यायन् अनिकेतनश्चरेत्। भिक्षाशी यर्त्किचिन्न दद्यात।

After renouncing, one shall not again return to the care of the household fire. Saying "weal to all living beings", he shall live without a habitation, think- ing of the self, and without (thinking of) anything else. Eating food got by alms, he need not give anything.

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कुण्डिकोपनिषत् ७४ KUNDIKOPANISHAD SAMA VEDA

The stages preceding renunciation, the eligibility for renunciation, namely, loss of the wife, purpose of renunciation being getting release from life, prohibrtion of return to the life of a householder and the conduct of one who has renounced are described here. - नदीपुलिनशायी स्याद्देवागारेषु बाह्यतः। नात्यर्थ सुखदुःखाभ्यां शरीरमुपतापयेत्॥ स्नान पान तथा शौचमद्भिः पूताभिराचरेत्। • स्तूयमानो न तुष्येत निन्दिती न शपेत् परान् ।। He shall sleep on the sands on river banks or outside of temples. He shall not fatigue his body too much either through enjoyment or through mortifi- cation.

Bathing, drinking, similarly cleaning, these he shall perform with clean water. He shall not feel elated by flattery. Being abused he shall not curse others.

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जाबालोपनिषत् १३

SABALOPANISHAD YAJUR VEDA-VAJASANEYI

Renuncration of all rites, elrgibility for renunciation restricted to Brahmins, renun- ciation of a householder and of one who has not assumed the role of a householder, the nature of a Paramahamsa and such matters are dealt with here.

ब्रह्मचर्य समाप्य गृही भवेत्। ग्रृही भूत्वा वनी भवेत्। वनी भूत्वा प्रवजेत् । यदिवेतरथा ब्रह्म- चर्यादेव प्रवजेत् गृहाद्वा वनद्वा। अथ पुनरव्रती वा वती वा स्नातको वास्नातको वा उत्सन्नाग्नि- रनग्निको वा यदहरेव विरजेत्तदहरेव प्रव्रजेत्।

After finishing the life of a religious student, one shall enter the life of a householder. After completing the life of a householder, he shall become a forest-dweller (ascetic).

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After retiring to the forest, he shall renounce. Or if it be otherwise, he can renounce even as a religious student or as a householder or as an ascetic. Or again, as a religious student or not as a religious student, either as a bachelor or not as a bachelor, either after finishing the tending of the household fire or without any fire, if on any day he feels non-attachment to the world, on that very day he can renounce.

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तुरीयातीतावधूतोप निषत्। ६४ TURIYATITAVADHUTOPANISHAD YATUR VEDA-VAJASANEYI

The nature of one who has discarded all possessions and who has transcended the four stages of life is described in this short text

योऽयमवधूतमार्गस्थो लोके दुर्लभतरो नतु बा. हुल्यः। यद्येको भवति स एव नित्यपूतः। स एव वैराग्यमूर्तिः । स एव ज्ञानाकारः । स एव वेद: पुरुषः। सोडयं परमहंसो भूत्वा तुरीयातीतोऽव. धूतवेषेणाद्वैतनिष्ठापरः प्रणवात्मकत्वेन देहत्याग कर्शोत।।' He who treads the path of an Avadhutą is very rare in this world, not to be haq in plenty. If there is one, he alone is the ever pure. He alone is the embodiment of non-attachment to the world. He alone is of the form of knowledge. He alone is the Person of the form of the Vedas. He, the Paramahamsa, transcends the four. fold stages of life, dedicates himself to steady non-dualism as an Avadhuta ang casts off his body, being himself of the nature of the syllable Om.

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नारदपरिव्ाजकोपनिषत् ४३

NARADAPARIVRAJAKOPANISHAD ATHARVA VEDA

The rules of conduct for the four stages of life, the different types of persons who have renounced, the eligibility for renuncration, evil effects of renouncing prematurely, nature of Brahman for whose knowledge renunciation is an ante- cedent step and various other matters are aescribed in this Upanshad which is a very long one.

यदा मनसि संजातं वैतृष्ण्यं सर्वकर्मसु। तदा संन्यासमिच्छन्ति पतितः स्याद्विपर्यये। विरक्त: प्रवजेद्धीमान् सरक्तस्तु गृह्दे वसेत्। सरागो नरकं याति प्रव्वजन् हि द्विजाघमः॥ When non-attachment to all activities arises in the mind, then they desire renunciation. Through a contrary procedure one becomes fallen. A wise man shall renounce when he becomes non-attached. But one who is attached shall abide in his home. He who is full of attachment enters hell as the lowest of the twice-born it he renounces. 22

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निर्वाणोपनिषत् ४७

NIRVANOPANISHAD RIG VEDA

In this short and very abstruse vand obscure text the special features of a real' Samnyasin who has reached the Avadhuta stage are described.

योगेन सदानन्दस्वरूपदर्शनम्। आनन्दमिक्षा शी। महाश्मशानेऽप्यानन्दवने वासः॥

Seeing the real bliss-form through Yoga. Eating the bliss-alms. Even in the burial ground life is the garden of bliss.

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परव्रह्मोपनिषत् ७८

PARABRAHMOPANISHAD YAJUR VEDA-VAJASANEYI

The superiority of Bralman knowledge, he nature of Brahman, and the rules of onduct for one who has renounced are lescrbed here.

कर्मण्यधिकृता ये तु वैदिके लौकिकेऽपि वा। ब्राह्मणाभासमात्रेण जीवन्ते कुक्षिपूरकाः॥

They who are eligible only for active ife, either worldly or scriptural, live (as jamnyasins) to fill their stomach merely s psuedo-Brahmins.

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परमहंसपरिव्राजकोपनिषत् ६६

PARAMAHAMSAPARIVRAJA- KOPANISHAD

ATHARVA VEDA

The eligibil-ty for remmcration and the nature of Brahman as the syllable Om, knowledge, steadfastness and other virtues which are the urvisible marks of a Bralgin superior to the misible tuft and the sacred* thread: these are dealt wuh here.

यस्यास्त्यद्वैतमात्मज्ञानं तदेव यज्ञोपवीतम् । तस्य ज्ञाननिष्ठैव शिखा। स सर्वकर्मकृत् १ स ब्राह्मणः । स सर्वज्येष्ठः । स एवाहम् ॥

To him who has the knowledge of the self without a second, that itself is bis sacred thread. To him steadfastness in the self is itself the tuft. He is the performer of all rites. He is the Brah- min. He is superior to all. He himsell am I (Vishnu).

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परमहंसोपनिषत् १९

PARAMAHAMSOPANISHAD YAJUR VEDA-VAJASANEYI

The path of the Paramahamsa and the nature of such a one and fraudulence of persons posing as Samnyasins are dealt with here.

काष्ठदण्डो धृतो येन सर्वाशी ज्ञानवर्जितः। तितिक्षाज्ञानवैराग्यशमादिगुणवर्जितः॥

भिक्षामात्रेण यो जीवेत् स पापी यतिवृत्तिहा। स याति नरकान् घोरान् महारौरवसंव्ितान्॥

He by whom is carried a wooden stick, who eats anything, who is devoid øf knowledge, who is devoid of virtues like desire to renounce, knowledge, non- attachment and tranquillity, who lives simply for alms, he is a sinner who destroys the conduct of a Saint. He goes to terrible hells known as Maharaurava.

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ब्रह्मोपनिषत् ११

BRAHMOPANISHAD YAJUR VEDA-TAITTIRIYA

The real nature of Brahman, external marks like tift which are only for those who are leading the worldy hfe, and renun- ciation as a means of attarning Brahman are described here.

अग्रेरिव शिखा नान्या यस्य ज्ञानमयी शिखा।. स शिखीत्युच्यते विद्वान् नेतरे केशधारिण:। कर्मण्यधिकृता ये तु वैदिके ब्राह्मणादयः। तेभिर्धार्थमिदं सूत्रं क्रियाङ़गं तद्धि वै स्सृतम्॥ He for whom, as for fire there is no other tuft, for whom the tuft' is of the form of knowledge, he, the knowing one, is said to be endowed with a (real) tuft, not others who wear a tuft of hair. But those Brahmins and others who are eli- gible for Vedic rituals, by them is this thread to be worn. Indeed, that is prescribed verily as a part of the rites.

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भिक्षुकोपनिषत् ६० BHIKSHUKOPANISHAD YAJUR VEDA-VAJASANEYI

The four kinds of wandering mendicunts are described in this very short text. Hamsa and Paramahamsa are better known and therr description is not grven in this selection.

अथ भिक्षणां मोक्षार्थिनां कुटीचकबहूदकहंस- परमहंसाश्चेति चत्वारः। कुटीचका नाम अष्टौ ग्रासांश्चरन्तो योगमार्गे मोक्षमेव प्रार्थयन्ते। अथ बहूदका नाम त्रिदण्डकमण्डलुशिखायज्ञोपवीत- काषायवस्त्रधांरिणो ब्रह्मर्षिगृद्दे मधुमांसं वर्ज- ित्वा, भैक्षाचरणं कृत्वा योगमार्गे मोक्षमेव प्रार्थयन्ते ॥ Among mendicants who seek after release, there are four orders, namely, Kutichaka, Bahudaka, Hamsa and Paramahamsa. They are called Kutichakas who, living on eight

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handfuls of food, seek after release along the Path of Yoga. Then, they are called Bahudakas who, having a three-spiked stick, a vessel, a tuft, sacred thread and yellow robes and managing their lives on charity in the abodes of Brahmin-sages avoiding wine and meat, seek after relęase along the Path of Yoga.

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मैत्रेय्युपनिषत् २१

MAITREYYUPANISHAD YAJUR VEDA-VAJASANEYI

Purificaticn of mind and other internal organs, renunciation of self-ness and worldly rites, the nature of real renunciation, the value of realisation and sach things are dealt with here.

अनुभूर्ति विना मूढो वृथा ब्रह्मणि मोदते। प्रतिबिम्बितशाखाग्रफलास्वादनमोद्वत्।। They without realisation are the deluded who enjoy Brahman in vain, like enjoying the taste of fruits on the ends of branches reflected in water.

धनवृद्धा वयोवृद्धा विद्यावृद्धास्तथैव न। ते सर्वे ज्ञानवृद्धस्य किंकरा: शिष्याकिंकराः । Those who are great in riches, those who are great in age, and similarly those who are great in erudition, all these are mere servants of those who are great in wisdom, or even the servants of their pupils.

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याज्ञवल्कयोपनिषत् १७ YAJNAVALKYOPANISHAD YAJUR VEDA-VAJASANEYI

The rites associated with renunciation, those who are eligible for renunciation (Brahmins only), the duties of those who. are not so eligible, the nature of a Paramahamsa, the identity of a wander- ing mendicant with the supreme Lord, denuncration of worldly enjoyments and the nature of a true saint are described here.

प्रमादिनो बहिश्चित्ता: पिशुना: कलहोत्सुकाः। संन्यासिनोऽपि दश्यन्ते वेदसंदूषिताशयाः॥ Misguided, with their minds turned out- ward, mean and fond of quarrel, even Samnyasins of this nature are seen whose minds are spoiled by the (wrong) Vedic teachings. नामादिभ्यः परे भूस्नि खाराज्ये चेत् स्थितोऽद्वये। प्रणमेत् कं तदात्मज्ञो न कार्ये कर्मणा तदा॥ If one is established in that greatness, in that self-overlordship without a second, beyond the scope of names and others, then he who knows the self, whom shall he bow to? He has at that time no need of deeds.

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शाट्यायनीयोपनिषत् ९९

SATYAYANIYOPANISHAD YAJUR VEDA-VAJASĄNEYI

Mind as the cause bondage and release, the four kinds of Samnyasins and their dutres, the life of a wandering mendi- cant, the danger of falling off after trying to ascend and such matters are dealt with here.

पात्री दण्डी युगमात्रावलोकी शिखी मुण्डी चोपवीती कुट्ुम्बी। यात्रामात्रं प्रतिगृह्कन् मनुष्या- द्याचिवं याचितं वाथ भैक्षम्।।

With a bowl, with a stick, looking ahead only one yard, shaven (and yet) with (knowledge as) tuft, with (steadfastness in knowledge as) sacred thread, with (himself alone as) family, accepting alms from men, either begging, or without begging, just for keeping on life (such is the true saint).

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संन्यासोपनिषत् ६५

SAMNYASOPANIŞHAD SAMA VEDA

Those who are eligible and those who are not eligible for renunciation, the different classes of those who have renounced, the duties of those who have renounced and such matters are described in this farrly long Upanishad.

वैराग्यसंन्यासी ज्ञानसंन्यासी ज्ञानवैराग्यसं- न्यासी कर्मसंन्यासी चेति चातुर्विध्यमुपागतः।। One who renounces tnroug'n non- attachment, one who renounces through knowledge, one who renounces through non-attachment and knowledge and one who merely renounces the rituals: those who renounce are thus four-fold.

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॥ वैष्णवोपनिषदः ॥ VAISHNAVOPANISHADS

There are fourteen Minor Upanishads dealing with Vishnu and His manifold forms. Vishnu is described as identical with the highest reality, from whom emanate all beings, including all the gods, who supports the entire universe and into whom the uni- berse resolves at the end. Varrous mantras relating to the worship of the different forms of Vishnu, the prescription for therr proper recitation and their efficacy, the eligibility for their recitation and such matters are dealt with. Narasimha, Sri Rama, Hayagrwva and Dattatreya are some of. the forms of Vishnu. Devotion to Vishnu and his worship according to the prescribed method are the only unfarling means for the attainment of the ultimate goal of man.

Many of the Upanishads are very long; and three of them are divrded into two marn sections as Purva (former) and Uttara (latter).

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अव्यक्तोपनिषत् ६८

AVYAKTOPANISHAD SAMA VEDA

The creator was able to see Vishnu in the form of Man-Lion through the power of an Anushtup verse and with his grace created the entire world out of the thirty syllables of the verse. This is described here.

V अथापश्यटचमानुष्टुभी परमां विद्यां यस्याङ्गा- न्यन्ये मन्त्रा यत्र ब्रह्म प्रतिष्ठितं विश्वे देवाः प्रति- छिता। यस्तां न वेद किमन्यैवैदैः करिष्यति"।

Then he saw the Rik in the Anushtup metre, which is the supreme knowledge, of which other mantras are only limbs, in which Brahman is well established and all the gods are well established. He who does not know that (Rik in the Anushtup metre), what will he do with the other edas ?

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कलिसन्तरणोपनिषत् १०३ KALISANTARANOPANISHAD YAJUR VEDA-TAITTIRIYA

Uttering the name of Narayana is here described as capable of removing all sins.

द्वापरान्ते नारदो ब्रह्माणं जगाम-कथ भगवन् गां पर्यटन् कर्लि संतरेयम्-इति। स होवाच ब्रह्मा-साधु पृष्टोऽस्मि। सर्वश्रुतिरहस्यं गोप्यं तच्छणु येन कािसंसारं तरिष्यसि। भगवत आदिपुरुषस्य नारायणस्य नामोच्चारणमात्रेण िर्धूतकलिर्भवति-इति ॥ At the end of the Dvapara Yuga, 'Narada went to Brahma and asked: Venerable Sir, when I am wandering about in the world, how am I to get over Kali? Then Brahma said: I have been asked a good question. Listen to that mystery which is the secret of all scriptures whereby you can get over the transmigration in Kali. By the mere utterance of the name of Lord Narayana, the first Person, one can get rid of Kali.

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कृष्णोपनिषत् ९६

KRISHNOPANIŞHAD O ATHARVA VEDA

Srr Rama promises the sages of the forest to come down again as Krishna, a full incarnation of Vishnu, for their satisfaction and joy.

श्रीमहाविष्णुं सच्चिदानन्दलक्षणं रामचन्द्रं दृष्टा सर्वाङ्गसुन्दरं मुनयो वनवासिनो विस्मिता बभूवुः । तं होचुः-आलिङ्गामो भगवन्तम्- -इति। भवान्तरे कृष्णावतारे यूयं गोपिका भूत्वा मामालिङ्गथ-इति॥ The sages living in the forest became wonderstruck when they saw Ramachandra of ravishing beauty, who is the Great Vishnu himself, who can be defined only as Reality, Knowledge and Bliss. They said to him: May we embrace you. He replied: In the next Cycle, when I come down as Krishna, you become the milk- maids and then you embrace me.

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गरुडोपनिषत् १०२ GARUDOPANISHAD ATHARVA VEDA

The mantra for proprtrating Garuda, the vehicle of Vishnu, and the prescribed method of its recitation are described here.

-ओं नमो भगवते महागरुडाय विष्णुवाहनाय त्रैलोक्यपरिपूजिताय वज्रनखवज्रतुण्डाय वज्र- पक्षालंकृतशरीराय। एह्येहि महागरुड। विषं िन्धि छिन्धि। आवेशय आवेशय ॥

Om; safutation to the great and venerable Garuda, the vehicle of Vishnu, revgred by all the three worlds, with claws made of steel and beak also made of steel, with his body adorned with wings made of steel. Come, Come, great Garuda. Cut off, cut off the poison. Revive, revive (me).

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गोपालतापिन्युपनिषत् १५ GOPALATAPINYUPANISHAD ATHARVA VEDA

This Upanishad contarns two sections called the former (purva) and the latter (uttara) The first two selections are from the first section, and the third is from the second section. Gopala is identical with the Supreme. Devotion to Him is the means for release. The world was created out of a mantra dedicated to him. In the second sectron there is a glorification of Krishna's City, Mathura.

भक्तिरस्य भजनम्। तदिद्दामुत्रोपाधिनैराथ्ये- नामुष्मिन् मनः कल्पनम्। एतदेव च नैष्कर्म्यम्। Devotion is dedication to Him. That (dedication) is attaching the mind to Him, free from all desires for the adjuncts in this or in the next world. And this itself is freedom from actions.

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कृष्णं तं विप्रा बहुधा यजन्ति गोविन्दं सन्तं बहुधाऽडराधयन्ति। गोपीजनवल्लभो भुवनानि दध स्वाहाश्रितो जगदैजत् सुरेताः ॥ Wise men perform sacrifices to him, Krishna, in various ways They worship Him who is Govinda, in various ways. The lord of the milk-maids supports the worlds. Relying on Svaha, he impels the world, being endowed with energy.

संप्रा्य मथुरां रम्यां ब्रह्मरुद्रादिवन्दिताम्। शङ्चक्रगदाशार्ङ्गरक्षितां मुसलादिभिः॥ यत्रासौ संस्थित: कृष्ण: स्त्रीभि: शक्त्या समाहितः । रामानिरुद्धप्रद्युम्नै रुक्मिण्या सहितो विभु:॥ (The gods live) having gone to the beautiful Mathura, which is worshipped by Brahma, Rudra and others, which is protected by the conch, by the disc, by the club, by the bow and by the mace and other things, where abides this Krishna in the company of women and of Sakti, the Lord accompanied by Balarama, Aniruddha, Pradyumna and Rukmini.

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तारसारोपनिषत् १२

TARASAROPANISHAD

YAJUR VEDA-VAJASANEYI

In this Upamshad, some mantras relating to Vishnu as Sri Rama are given Sri Rama is identified with the various persons assocrated with him, lke Jambavan, Hanuman and Lakshmana.

ओं नमो नारायणाय इति तारकं चिदात्मकमि- त्युपासितव्यम्। ओं इत्येकाक्षरमात्मस्वरूपम् । नमः इति द्वयक्षरं प्रकृतिस्वरूपम्। नारायणाय इति पञ्चाक्षरं परब्रह्मस्वरूपम् । The mantra 'Om Namo Narayanaya' (Om salutation to Narayana) one must worship as of the form of knowledge, which takes one across (transmigration). The one syl- labic part 'Om' is of the form of the self. The two syllabic part 'Namah' (salutation) is of the form of the world The five syllabic part 'Narayanaya' (to Narayana) is of the form of the supreme Brahman.

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ओं इति ब्रह्मा भवति। नकारो विष्णुर्भवति। मकारो रुद्रो भवति। नकार ईश्वरो भवति। रकारोऽण्डविराड् भवति। यकारः पुरुषो भवति। णकारो भगवान् भवति। यकार: परमात्मा भवति।।

Brahma. (In Om na-mo-na-ra-ya-na-ya) Om is The sound na is Vishnu. The sound ma is Rudra. The sound na is God. The sound ra is the Lord of the Egg.' The sound ya is the Person. The sound na is the Lord. The sound ya is the supreme self.

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त्रिपाद्विभूतिमहानारयणोपनिषत् ५२ TRIPADVIBHUTI- MAHANARAYANOPANISHAD C ATHARVA VEDA

Ths is a very long Upanishad in whach Narayana is udentified with the supreme redlity. The apparent contradiction of the formless Absolute being identical with Narayana having a form is explarned away Knowledge of Narayana and devo- tion arising therefrom lead to final release. यदा सङ्रुकटाक्षो भवति तदा भगवत्कर्था- श्रवणध्यानादो श्रद्धा जायते। तस्साद्ृदयस्थिता- नादि दुर्वासनाग्रन्थिविनाशो भवति। तस्माद्दय- पुण्डरीककर्णिकायां परमात्माविर्भावो भवत। ततो इढतरा वैष्णवी भक्तिर्जायते ।। When one gets the kind glances of a good teacher, then there arises in him a strong desire to listen to and to contem- plate on the stories about the Lord. Thence arises the destruction of the knots of evil impressions abiding in the heart without a beginning. From that arises the appearance of the supreme soul in the lotus petals of the heart. Thence comes about devotion to Vishnu of a very steadfast nature

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दत्तात्रेयोपनिषत् १०१ DATTATREYOPANISHAD YAJUR VEDA-VAJASANEYI

'In this there are described various man- tras pertaining to Vishnu as Dattatreya.

सत्यक्षेत्रे ब्रह्मा नारायणं महासाम्राज्यम्-किं तारकम्। तन्नो बरृहि भगवन्-इत्युक्त: सत्यान- न्दचिदात्मकं सात्विकं मामकं धामोपास्स्व- इत्याह। सदा दत्तोऽहमस्मीति प्रत्येतत् संवदन्ति ये न ते संसारिणो भवन्ति। नारायणेनैवं विव- क्षिवो ब्रह्मा विश्वरूपघर विष्णुं नारायणं दत्तात्रेयं ध्यात्वा सद्वदति॥ In the abode of Truth, Brahma asked Narayana, of wide domain: What is it that takes us across? O Lord, tell me that. Being thus addressed, he replied: Worship my abode of purity, of the nature of Truth, Bliss and Knowledge. They who always say this: I am given, they do not get entangled in trans- migration. Brahma being thus instructed by Narayana, meditated on Vishnu, Nara- yana, Dattatreya, who assumes the cosmic form and said: It is the reality.

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नारायणोपनिषत् १४ NARAYANOPANISHAD YAJUR VEDA-TAITTIRIYA

In this Upanishad, Narayana is descriled as the source from which everything and every god originate and as of the nature of all. There is the Narayana-mantra by reciting which one attains the highest goal. उमें नमो नारायणाय इति मन्त्रोपासको वैकुण्ठ- भवनं गमिष्यति। तदिदं पुण्डरीकं विज्ञानघनम्- तस्माच्तडिदाभमात्रम् ॥ One who meditates on the mantra 'Om salutation to Narayana' will reach Vaikuntha as his abode. That is the lotus, the knowledge-mass. Therefore it is of the brightness of lightning. ब्रह्मण्यो देवकीपुत्रो ब्रह्मण्यो मधुसूदनः इति। सर्वभूतस्थमेकं वै नारायणं कारणपुरुषमकारणं परं ब्रह्म ओम्॥ The son of Devaki is of the nature of Brahman. The destroyer of Madhu is of the nature of Brahman. {I worship) Narayana who abides in all beings, who is the person that is the cause, who has no cause, who is Brahman. Om.

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नृसिद्दतापिन्युपनिषत् २७ NRISIMHA TAPINYUPANISHAD . ATHARVA VEDA

This is divided into two parts. A selection is given from each part This is a very long one, in which the Nrisimha-mantra is described as the cause of the world. Detailed prescriptions are gwven regarding its recitation and its efficacy.

देवा ह वै मृत्योः पाप्मभ्यः संसाराच्च बिभीयुः। ते प्रजापतिमुपाधावन्। तेभ्य एतं मन्त्रराजं नारसिंहमानुष्टुभं प्रायच्छत्। तेन वै ते मृत्युमजयन्। पाप्मानं चातरन्। संसारं चातरन् । तस्माद्यो मृत्यो: पाप्मभ्यः संसाराच्च बिभीयात् स एतं मन्त्रराजमानुष्टुभं प्रतिगृहूणी- यात् ॥

The gods* were afraid of death, of sins and of transmigration. They went to Praja- pati. To them he gave this Nrisimha

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mantra, the king of mantras, in the Anushtup metre. Indeed, thereby they conquered death. They ecrossed the sins. They also crossed transmigration. There- fore he who is afraid of death, of sins and of transmigration, shall accept this king of mantras in the Anushtup metre.

अथानन्दामृते नैतांश्चतुर्धा संपूज्य तथा ब्रह्मा णमेव विष्णुमेव रुद्रमेव विभक्तांस्त्रीनेवाविभक्तान् लिङ्गरूपानेव च संपूज्योपहारैश्रतुर्धा लिङ्गान् संहत्य तेजसा शरीरत्रयं संव्या्य तदधिष्ठानमा- त्मानं संज्वाल्य त्तेज आत्मचैतन्यरूप बलमव- ष्टभ्य गुणैरैक्यं संपाद् महास्थूलं महासूक्षमे महासूक्ष्मं महाकारणे च संहृत्य मात्राभिरोतानु- ज्ञात्रनुज्ञाSविकल्परूपं चिन्तयन् ग्रसेत् ॥

Then worshipping these (parts of the syllable Om) in four ways with the nectar of bliss, similarly worshipping the three undivided ones of the nature of separate

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marks, divided only as Brahma, only as Vishnu and only as Rudra, bringing together the marks with objects of worship in four ways, pervading the three bodies with light, kindling the self that abides in it, controlling the power, that light of the nature of the sentience of the self, bringing about identification with the constituents of the world, reducing the very gross into the very subtle, and the very subtle into the great cause, and contemplating it as being qualified by the knower and knowledge which are woven through with the elements of the Om: thus one should accept the Om.

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रामतापिन्युपनिषत् ५५

RAMATAPINYUPANISHAD ATHARVA VEDA

Here there is a description of the various mantras about Srr Rama and therr efficacy in securing the lughest ends for man. This Upanishad too is in two parts and selections are gwven from both.

सीतारामौ तन्मयावत्र पूज्यौ जातान्याभ्यां भुवनानि द्विसत। स्मितानि च प्रहितान्येव तेषु ततो रामो मानवो माययाधात्॥ जगत्प्राणायात्मनेऽस्मै नमः स्यान् नमस्त्वैक्यं प्रवदेत् प्राग्गुणेन ।। Sita and Rama are of that nature (of she mantra) and are to be worshipped. The twice seven worlds are created from them. They are supported in them; to them they are sent (in the end).' Therefore Rama becoming a man gave prosperity (to the world) with his Maya.

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Let there be salutation to him who- is the self, the Life of the universe. Salutation. One should declare their identity on account of their foymer consti- tuents (of reality, bliss and knowledge).

त्वत्तो वा ब्रह्मणो वापि ये लभन्ते पडक्षरम्। जीवन्तो मन्त्रसिद्धा: स्युर्मुक्ता मां प्राप्तुवन्ति ते॥ मुमूर्षोर्दक्षिणे कर्णे यस्य कस्यापि वा स्वयम्। उपदेक्ष्यति मन्मन्त्रं स मुक्तो भविता शिव ॥। They who learn the mantra of six syllables either from you or from Brahma shall have everything secured through the mantra when alive, and when released (from life) they will come to me If at the time of death of any one whatsoever, this mantra of mine shall be recited in the right ear, he shall, O Siva, be released. ,

आणपत्येषु शैवेषु शाक्तसौरेष्वभीष्टदः। वैष्णवैष्वपि सर्वेषु राममन्त्र: फलाधिक:ः॥ The mantra of Sri Rama is more effica- cious in securing the desired end than the mantras of Ganapati, the mantras of Sakti and the mantras of Surya. Even among the Mantras of Vishnu, it is the most efficacious in securing fruits.

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रामरहस्योपनिषत् ५४ RAMARAHASYOPANISHAD ATHARVA VĚDA

Various Rama-mantras are described here There is a specral glorification of the mantra with erght syllables Detarled prescription for therr recitation and their efficacy are given in this Upanishad

किंचिल्लोभवितानमात्रविफलै: संसारदुःखावहैः। एक: सन्नपि सर्वमन्त्रफलदो लोभादिदोषो्झितः श्रीराम: शरणं ममेति सततं मन्त्रोज्यमष्टाक्षर:॥ Why should one trouble himself in vain with many mantras whose fruits are liable to destruction and which can be uttered only with great difficulty, which become powerless by merely being uttered with even the slightest defect and which only keep up the miseries of transmigration ? This mantra of eight syllables "Sri Rama is my refuge" (Sri Ra-mah sa-ra-nam ma-ms), though only one, is capable of securing the fruits of all mantras and ever free from evils lıke longing.

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वासुदेवोपनिषत् ५६

VASUDEVOPANISHAD SAMA VEDA

In this Upanishad there is a glorification of Gopichandana as the most favourite object of Vishnu.

वैकुण्ठस्थानादुत्पन्नं मम प्रीतिकरं मन्दक्तैर्ब्रह्मा- द्विभिर्धारितं विष्णुचन्दनं ममाड्गे प्रतिदिनमालिसं गोपीभि: प्रक्षालनाद्रोपीचन्दनमाख्यातं मदङगले- पनं पुण्य चक्रतीर्थान्तःस्थिवं चक्रसमायुक्त पीतवर्ण मुक्तिसाधनं भवति ॥ The Vishnuchandana, that has its source in Vaikuntha, that gives me pleasure, that is worn 'by my devotees like Brahma, that is every day smeared on my body, and that, since it is washed away by the .Gopis (milk-mads), is called Gopichandana, that is the smearing stuff for my body, that is holy, that abides within the Chakratirtha, that is associated with Chakra, that has a yellow colour: this is the means for release.

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ह्यग्रीवोपनिषत् १००

HAYAGRIVOPANISHAD ATHARVA VEDA

Vishm as Hayagriva, having the head of a horse, the teacher of humanity, is described in this Upanishad.

विश् वोत्तीर्णस्वरूपाय चिन्मयानन्दरूपिणे। तुभ्यं नमो हयग्रीव विद्याराजाय विष्णवे॥ ऋग्यजुः सामरूपाय वेदाहरण कर्मणे। प्रणवोद्गीथवपुषे महाश्वशिरसे नमः ॥ Salutation to you, O Hayagriva, whose form transcends the entire universe, whose form is that of Bliss of the nature of knowledge, who is the king of wisdom, who is Vishnu.

Salutation to him who is of the form of Rik, Yajus and Saman, who has per- formed the deed of restoring, the Vedas, whose body is the syllable Om and the Saman chant.

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॥ शैधोपनिषद्:॥।

SAIVOPANISHADS

Besides the Svetasvatara, selections from which have been given already, there are fourteen Upanishads which eulogize Rudra, identify him with the Supreme Brahman, and make hun the source and support of all things. The rudments of the Rudra- Swva cult are traceable to the age of the Indus valley civrlsation. In the Rig Veda, Rudra figures for the most part as the terrible God holding a thunderbolt in his arms and sending forth lightning shafts from the skies. The Svetasvatara makes him out to be ausprcrous, unterrific, indicating no evrl, the primal cause of all beings. The' other Sawva Upanishads continue the same thought and identify Rudra nth the Absolute. He is the lord (pati) of souls (pasu). There is no real difference between God, and soul. The difference is only apparent, brought about by avrdya. At the onset of knowledge, zgnorance dis- appears, and the individual recognises his 24

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real nature as Siva. A good part of these Upanishads is taken up with a detailed description of the visible marks of a Sawva, viz., the rosary of Rudra-beads and the sacred ash ; the mode of wearing them aud the mantras to be used are explained. These external marks are regarded as auxiliarres to Brahman-intuition. They are helpful in the path to Perfection.

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अक्षमालिकोपनिषत् ६७

AKSHAMALIKOPANISHAD RIG VEDA

In this Upanishad Prajapati leurns from Guha the detarls concerning rosaries: therr inds and constituents, the inner significance of the various parts, the mantras that are to be used while telling the beads, their fruit, etc . यदस्यान्तरं सूत्रं तद्गह्म। यद्दक्षपार्श्वे तच्छैवम्। यद्वामे. तद्वैष्णवम्। यत्मुखं सा सरस्वती। यत् पुच्छं सा गायत्री। यत् सुषिरं सा विदया। या ग्रन्थिः सा प्रकृतिः । That which is the inner thread is Brahman. That which is on the right side (silyer thread) is to be considered as belonging to Siva. That which is on the ·left (copper thread) belongs to Vishnu. That which is the face is Sarasvati. That which is the bottom is Gayatri. That which is the hole is knowledge. That which is the knot is Prakriti.

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अथर्वशिखोपनिषत् २३ ATHARVASIKHOPANISHAD ATHARVA TEDA

In ths Upanishad, Atharvan teaches the szgnificance of Om and the meditatton thereon; and Siva is declared to be the supreme object of meditation

सर्वमिदं त्रह्मविष्णुरुद्रेन्द्रास्ते संप्रसूयन्ते स- र्वाणि चेन्द्रियाणि सह भूतैन कारणं कारणानां ध्याता कारणं तु ध्येय: सवैश्वर्यसंपन्नः सर्वेश्वरः शंभुराकाशमध्ये ध्रुं स्त्ध्वाधिकं क्षणमेकं ऋ्रतु- शतस्यापि चतुःसप्तत्या यत् फलं तदवाम्ोति कृत्स्मोंकारगतिश्च सर्वध्यानयोगज्ञानानां यृद फलमोंकारा वेद पर ईशो वा शिव एको ध्येय: शिवंकरः सर्वमन्यत् परित्यज्य।। All this is Brahma, Vishnu, Rudra and Indra. They create all sense-organs along with the elements. (These elements, etc.,)

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afe not the cause. The cause of (all) causes is the one who meditates. The object of meditation (too) is Sambhu (the giver of happiness), the lord of all, endowed with all auspicious powers. If a person ,concentrates for an instant (on Siva) in the ether of his heart steadily, he attains greater fruit than can be attained by a hundred and seventy-four sacrifices; the entire path of Om (is also known by him). He who knows Omkara thus attains the fruit of, all the yogas of meditation and knowledge. Siva, the one, is to be meditated on as the supreme Lord and giver of happiness, leaving all else.

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अथर्वशिर-उपनिषत् २२

ATHARVASIRA-UPANISHAD ATHARVA VEDA

In this Upanishad Rudra declares him- self to the gods to be all in all. The gods in turn pray to Rudra identifying him with the Supreme.

देवा ह वै स्वर्ग लोकमगमन्। ते देवा रुद्रमपृच्छन्-को भवान्-इति॥ The gods went to the heavenly world. Those gods asked Rudra Who are you?

सोऽब्रवीत्-अहमेकः प्रथममार्सं वर्तामि भविष्यामि च नान्यः कश्चित् मत्तो व्यतिरिक्त-इति॥

He said: I am one; existed at first, exist (now), and will exist (for all time); no other there is which is different from me.

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कालाग्निरुद्रोपनिषत् २८ KALAGNIRUDROPANISHAD YAJURVEDA-TAITTIRIYA

In this Upanishad, Sanatkumara learns from Kalagni-Rudra the method to be followed in smearing the ashes.

यहूव्यं तदाग्ेयं भस्म सद्योजातादिपञ्चब्रह्म मन्त्रैः परिगृद्याश्निरिति भसम वायुरिति भस्म खमिति भस्म जलमिति भस्म स्थलमिति भस्मे- त्यनेनाभिमन्व्र्य मानस्तोके तनय इति समुद्दृत्य मा नो महान्तमिति जलेन संसृज्य त्रियायुषं जमदग्नेरिति शिरोललाटवक्ष:सकन्धेषु त्रियायुषै- स््यम्बकैस्त्रिशक्तिभिस्तिर्यक तिस्रो रेखा: प्रकु- र्वीत। व्रतमेतच्छाम्भवं सर्वेषु वेदेषु वेदवादिभि- रुक्तं भवति। तस्मात् समाचरेन्मुमुस्षुर्न पुन- र्भवाय।। The material is the burnt ash. Taking it (with the right hand and placing it on the left) with the Pancha-Brahma-mantras

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Sadyojata, e*c., consecrating it (touching it with the right hand) with the (Pancha- bhuta-) mantras 'fire is the ash', 'dir is the ash', 'ether is the ash', 'water is the ash', 'earth is the ash', taking it well (again) with the mantra 'ma nastoke tanaye', mixing it with water with the mantra 'ma no mahantam', and (placing) it on the head, forehead, chest and shoulders with the mantra 'triyayusham jamadagneh', let one make three lines with the 'triyayusha' mantras, with the 'tryambaka' mantras and with the mantras that speak of the three Powers (Durga, Lakshmi and Sarasvati). This observance to Sambhu is (regarded as) said in all the Vedas by those who are. of the Vedic school. Therefore, let him who desires release observe this rite so as not ' to be born again.

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कैवल्योपनिषत् १२

KAIVALYOPANISHAD YAJUR VEDA-TAITTIRIYA

In this Upanishad, Swva is identified with the supreme Brahman, the source of all; the non-difference between the jwva and the Lord is declared; and the experience of non-difference is explained

अचिन्त्यमव्यक्तमनन्त रूपं शिवं प्रशान्तममृतं ब्रह्मयोनिम् । तदादिमध्यान्तविहीनमेकं विभुं चिदानन्दमरूपमन्नुतम्॥।

उमासहायं परमेश्वरं प्रभुं त्रिलोचनं नीलकण्ठं प्रशान्तम् । ध्यात्वा मुनिर्गच्छति भूतयोनिं समस्तसाकषि तमसः परस्तात् ॥ Unthinkable, unmanifest, endless in form, Siva, the peaceful immortal Brahman- source, devoid of beginning, middle and

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end, the one all-pervading consciousness- bliss, formless and wonderful, the consort of Uma, the supreme' God, the Lord with three eyes, blue throat, and peaceful -meditating on him the ascetic attains him, the source of beings, the witness of all, beyond darkness.

स ब्रह्मा स शिव: सेन्द्र: सोडक्षर: परमः स्वराट्। स एव विष्णु: स प्राणः स कालोऽग्नि: स चन्द्रमाः॥

स एव सर्व यन्द्ूतं यञ्च भव्यं सनातनम् । C ज्ञात्वा तं मृत्युमत्येति नान्य: पन्था विमुक्तये।। He is Brahma; he is Siva; he is Indra; he is the immutable, the supreme oelf- ruler; he alone is Vishnu; he is Life; he is Time; he is Fire; he is the' Moon. He alone is all, what has been and what will be; he is the eternal. Knowing him, one overcomes death. No other path there is for release.

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गणपत्युपनिषत् ८१

GANAPATYUPANISHAD ATHARVA VEDA

In this Upanishad meditation on Ganapati as the supreme is prescribed.

एकदन्तं चतुर्हस्तं पाशमङ्कशधारिणम्। अभयं वरदं हस्तैर्विभ्राणं मूषकध्वजम्॥

आविर्भूतं च सृष्टवादौ प्रकृतेः पुरुषात् परम्। एवं ध्यायति यो नित्यं स योगी योगिनां वर: ॥ The God with one tusk, four arms, having a, noose (in one hand) and a goad (in the second), offering shelter (with the thisd) and giving boons (with the fourth), bearing the banner with the mouse-emblem, who manifested himself at the beginning of creation, and who is superior to prakriti and purusha-he who meditates on him always thus is a yogin, the best of yogins.

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जाबाल्युपनिषत् १०४

JABALYUPANISHAD SAMA VEDA

In this Upanishad the terms ' Pasupati' (God) and 'Pasu' (soul) are explained; smearing of ashes is declared to be the means to knowledge ; and the method of smearing is also set forth.

पशुपतिरहंकाराविष्ः संसारी जीवः। इस एव पशुः। सर्वक्ञः पञचकृत्यसंपन्नः सर्वेश्वरः ईशः पशुपतिः ॥ The Lord of souls (Pasupati) as endowed with egoity is the transmigrating self. He alone is the soul (Pasu). The Lord of souls is God, the ruler of all, endowed with the five acts (creation etc.,) and omniscient.

जीवा: पशवः उक्ताः । तत्पतित्वात् पशुपतिः॥ The jivas are said to be bound souls; ibeing their Lord, God is Pasupati.

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दक्षिणामूर्त्युपनिषत् ४९ DAKSHINAMURTYUPANISHAD YAJUR VEDA-TAITTIRIYA

In this Upanishad, Siva is identified with- Dakshinamurtı Knowledge of this identity is said to be the supreme secret, the harbinger of longevity and of ultimate release.

भस्मव्यापाण्डराङ्ट: शशिशकलघरो व्ञानमुद्राक्षमाला- वीणापुस्तैर्विराजत्करकमलघरो योगपट्टाभिराम:। व्याख्यापीठे निषण्णों मुनिवरनिकरै: सेव्यमान: प्रसन्नः सव्याल: कृत्तिवासा: सततमवतु नो

The Lord Dakshinamurti, whose body is- white on account of the sacred ash, who wears the crescent, whose lotus-like hands shine with the symbol of knowledge, rosary, "the lyre and the book, who is beautiful with the yoga-band, who is seated 'expounding (knowledge), who is attended by groups of saints, who is pleased, who "has the serpent (on his person) and is clad in hides-may he protect us always

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पञचव्रह्मोपनिषत् १३

PANCHABRAHMOPANISHAD YAJJR VEDA-TAITTIRIYA

In this Upanishad, Mahadeva, the supreme God, teaches the five forms of Brahman that arose at first: Sadyojata, Aghora, Vamadeva, Tatpurusha, and Isana Isana as the highest form; but all the five are to be resolved in the supreme Brahman which is really without form.

ईशानं परमं विद्यात् प्रेरकं बुद्धिसाक्षिणम्। आकाशात्मकमव्यक्तमोंकारस्वरभूषितम्। Know Isana as the supreme impeller, witness of the intellect, etherial in nature, unmanifest, and adorned with the sound Om.

पञ्चव्रह्मात्मकातीतो भासते स्वस्वतेजसा। आदावन्ते च मध्ये च भासते नान्यहेतुना ।। The supreme Brahman shines by its own light beyond the five Brahman-forms, In the beginning, at the end, and in the middle, it shines by no other means,

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बृहज्ाबालोपनिषत् २६

BRIHAJJABALOPANISHAD ATHARVA VEDA

In this Upanishad are set forth the greatness of the sacred ash, the signi- ficance of its various names, the mode of its production, the rite of bathing in ash, the way of smearing the ash on the different parts of the body, the mantras to be used in these rites, etc. There is also to be found the derivative meaning of the word 'Rudraksha'.

विभूतिर्भसितं भस्म क्षारं रक्षेति भस्मनो भवन्ति पञच नामानि। पञ्चभिर्नामभिर्भृश मैश्वर्यकारणाभ्जूतिः । भस्म सर्वाघभक्षणात् । भासुनान्सितम्। क्षारणादापदां क्षारम्। भूत- प्रेतपिशाचब्रह्मराक्षसापस्मारभवभोतिभ्यो डभिर- क्षणाद्रक्षेति।

Vibhuti, Bhasita, Bhasma, Kshara, Raksha: these are the five names of the sacred ash. Of the five names, because it is the

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cause of supreme prosperity, it (the sacred ash) is called Bhuti. Because it eats up all sin, it is called Bhasma. Because "it shines, it is called Bhasita. Because it wards off dangers, it is called Kshara. Because it protects one well from ghosts, departed spirits, devils, evil spirits, epilepsy and the fear of birth, it is called Raksha.,

रुद्रस्य नयनादुत्पन्ना रुद्राक्षा इतिलोके ख्यायन्ते। सदाशिवः संहारं कृत्वा संहाराक्ष मुकुलीकरोति तन्नयनाज़ाता रुद्राक्षाः । 0

Because they emanated from the eyes of Rudra, they (the Rudra-beads) are called Rudrakshas in the world. After destroying (the world), Sadasiva closes his eye of destruction. therefrom. The Rudrakshas emanated

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भस्मजाबालोपनिषत् ८७ BHASMAJABALOPANISHAD ATHARVA VEDA

. In this Upanishad, the method of wearing the ash-marks is explained ; the various rites connected therewnrth are described; the worship of Swva according to rule is pres- cribed; and life in Benares is enjoined on those who are incapable of higher worship.

• ब्राह्मणानाम् अयमेव धर्मः अयमेव धर्मः । एवं भसाधारणमकृत्वा नाश्चीयादापोऽन्रमन्यद्वा। प्रमादात्यकत्वा भस्मधारणं न गायत्री जपेत् । न जुहुयादग्नौ तर्पयेद्देवानृषीन् पित्रादीन्। अयमेव धर्मः सनातनः सर्वपापनाशको मोक्षहेतुः। For Brahmins, this alone is the religious „ duty; this alone is religious duty. Without wearing the ash-marks thus, let one not takt water, food or any other thing. Without wearing the ash-marks due to » carelessness, let one not mutter the Gayatri; let one not offer oblation in fire, let one not offer libation to the gods, to the seers and to the manes This alone is the old religious duty which destroys all sin and causes release. 25

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रुद्रहृदयोपनिषत्. ८५

RUDRAHRIDAYOPANISHAD YAJUR VEDA-TAITTIRIYA

In this Upanishad, Rudra is declared to be of the nature of all; Siva, Vishna, Brahma, and Uma are regarded as different mani- festations of the same Spirit; the difference between the higher knowledge and the lower knowledge is explained; the difference bet- ween the jiva and the Lord is characterised as apparent; and the knowledge of non- difference is said to remove sorrow and delusion.

ये नमस्यन्ति गोविन्दं ते नमस्यन्ति शंकरभ्। येऽर्चयन्ति हरि भक्त्या तेऽर्चयन्ति तृषध्वजम्॥ Those who salute Govinda do salute Sankara. Those who worship Hari do worship the One with the bull-banner.

ये द्विषन्ति विरूपाक्ष ते द्विषन्ति जनार्दनम्। ये रुद्रं नाभिजानन्ति ते न जानन्ति केशवम्॥ Those who hate Virupaksha hate Janar- dana (also). Those who do not know Rudra do not know Kesava (also).

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रुद्राक्षजाबालोपनिषत् 2८

RUDRAKSHAJABALOPANISHAD SAMA VEDA

In this Upanishad, Bhusunda learns from Kalagni-Rudra detarls regarding the Rudra- beads, their origin, eligibility to wear them, conditions of wearing them, etc.

तं होवाच भगवान् कालाग्निरुद्रः। त्रिपुरवधार्थमहं निमीलिताक्षोऽभवम्। तेभ्यो जलबिन्दवो भूमौ पतितास्ते रुद्राक्षा जाता:। To him the Lord Kalagni-Rudra said: For the sake of killing the demon of Tripura I remained with open eyes. From them tear-drops fell on earth. They became Rudrakshas,

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शरभोपनिषत् ५० SARABHOPANISHAD ATHARVA VEDA

In this Upanishad, the creator Brahma proclaims Rudra to be the supreme God; zt is also sard that Rudra in the form of a Sarabha (a fabulous anrmal considered to be stronger than the lion) killed Nrisimha; the gods praise Rudra who has assumed this great form; and finally it is declared that there is no difference between Swva and Vislınu

बहूनि पुण्यानि कृतानि येन तेनैव लभ्यः परमेश्वरोऽसौ। यस्याङ्गजोऽहं हरिरिन्द्रसुख्या मोहान्न जानन्ति सुरेन्द्रमुख्या:॥ Brahma said : Only by those who have performed many meritorious deeds is attained this supreme Lord from whose limbs I wase born as also Hari and Indra. Through delusion the king of the gods, Indra, and others do not know (this).

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॥ शाक्तोपनिषद: ॥

SAKTOPANISHADS

Saktr forms the theme of eight Minor Upanishads. In one of the hymns of the Rıg Veda, Sakti is charaterised as re- siding in heaven and supporting the earth. In the Kenopanishad she appears as Uma Haimavati revealing the knowledge of the Supreme to the gods. The worship of the Mother-Goddess is an answer to a vital need of the human heart.

Saktı ıs regarded as the spouse of Swva. She is also identified with the other goddesses: Lakshmi, Sarasvati, etc Saktr is the Power of God; and as power and the one who has power are norsdifferent, Siva and Saktı are insepa- .rable. The creation of the universe is attributed to Sakti. Three forms of Power by whch the world is ruled are recog- nised; Power as will (iccha), Power as hnowledge finana) and Power as action (krıya). Ultrmately, Saktz is identified zth Maya which creates an apparent fissure in Reality and veils the Truth.

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The worship of Sakti is said to grve to the devotee nat only prosperity but also final release. The Sakta Upaniskads contai descriptions of Chakras and Mudras that are used in rituals connected with Sabti. These rituals are elaborately treated in the Tantras which, in later Hindursm, led "to certain malpractices. The real object of the Tantric discipline, however, is to sublimate the lower impulses and help the soul to reach its destiny.

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त्रिपुरोपनिषत् ८२ TRIPŮROPANISHĄD RIG VEDA

In this Upanishad, the nature of Con- sciousness-Power is described; the different modes of meditation on Sakti are set forth; and it is said that the selfless worship of the Goddess leads to final release.

तिस्न: पुरस्त्रिपथा विश्वचर्षणा अन्राकथा अक्षरा: संनिविष्टाः। अधिष्ठायैना अजरा पुराणी महत्तरा महिमा देवतानाम्।

The three cities (the causal, subtle and gibss bodies) and the three roads (work, worship and wisdom) assumed by the empirical soul, and the letters beginning with 'a' which are well set here (in the Sri-chakra) -- supporting these (shines the Consciousness-Power), the supreme Greatness of the gods, ancient and unaging.

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त्रिपुरातापिन्युपनिषत् ८०

TRIPURATAPINYUPANISHAD

ATHARVA VEDA

In this Upanishad, the nature of Goddess Tripura is explained; the creation of the universe is attributed to the union of Siva with Sakti; the mantras that are to bo used for propitiating the Goddess are gwven; meditation on Tripura is presented; and there is an exposition of the different Vidyas concerning Siva and Sakt, and of the significance of Chakras and Mudras.

त्रिपुराशक्तिराद्येयं त्रिपुरा परमेश्वरी। महाकुण्डलिनी देवी जातवेदसमण्डलम् ॥

This primal Power, Goddess Tripura, is the supreme deity. She is the great Kundalini (residing) in the region of fire (muladhara).

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देव्युपनिषत् ८१ DEVYUPANISHAD

ATHARVA VEDA

In this Upanishad, the Devr declares that she is the all; the gods pray to her wrth the Devi-Gayatri; and the Goddess is identified with Adr-uidya through whom .sorrow is overcome.

सर्वे वै देवा देवीमुपतस्धुः काऽसि त्वं महादेवि। साऽव्रवीदहं ब्रह्मस्वरूपिणी। मत्तः प्रकृतिपुरुषात्मकं जगच्छून्यं चाशून्य च। अहमानन्दानानन्दाः। विज्ञानाविज्ञानेऽहम् । अहै पञ्चभूतान्यपञचभूतानि। अहमखिलं जगत् ॥ All the gods questioned the Devi: Who are you, O great Goddess? She replied: I am of the nature of Brabman. From

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me is the world, of the nature of Prakriti and Purusha, void and non-void. I am pleasure and pain. Knowlèdge and ignorance am I. I am the quintuplicated and non quintuplicated elements. I am the entire world.

एषा आत्मशक्ति। एषा विश्वमोहिनी पाशाङ कुशधनुर्बाणधरा। पषा श्रीमहाविद्या। य एवं वेद स शोकं तरति। She is the Self-Power. She entices all, holding (in her arms) a noose, a goad, a bow and an arrow. She is the great wisdom. He who knows (her) thus crosses sorrow.

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बहबृचोपनिषत् १०७ BAHVRICHOPANISHAD 'RIG VEDA . In this Upamshad, Saktr is said to be the instrumental cum material cause of the world; she is described as non-dual and non-different from Brahman; and the contemplation of Sakti in different forms is prescrbed. सैवात्मा ततोऽन्यदसत्यमनात्मा। अत एषा ब्रह्मसंवित्तिभावाभावकलाविनिर्मुक्ता चिद्धिद्या अ- . द्वितीयाव्रह्मसंवित्ति: सच्चिदानन्दहलरी बहिरन्तर- नुभवश्य स्वयमेकैव विभाति। यदस्ति सन्मात्रम्। यन्भांति चिन्मात्रम्। यत् प्रियमानन्दम्। तदेतत् सर्वाकारा महात्रिपुरसुन्दरी॥ She, verily, is the self. What is different from her is unreal not-self. Hence she Is Brahman-intelligence, free from the aspects of existence and non-existence. She, the consciousness which is knowledge, the non-dual Brahman-intelligence, the wave of reality, consciousness, bliss, entering what is within and what is without, shines by herself, alpne What exists as pureyreality, what shines as pure consciousnest what is love and bliss-all this is the ar great Tripurasundari who is of the form of all.

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भावनोपनिषत् ८४ BHAVANOPANISHAD ATHARVA VEDA

In this Upanishad, the contemplation bj the three-fold body as Sri-Chakra is pres- cribed; and the inner significance of the different acts that are done during worship is explarned. The devotee is asked to imagine wrthin himself the real meanings of these ritualistic acts and offer mental worship, e.g., service to the deity is the' meditation on the reality of Brahman and the unreality of what is other than Brahman, the super-conscious state is to be regarded as prostration, etc It is said that one who contemplates in this manner attains release o

एवं मुहूर्तत्रयं भावनापरो जीवन्मुक्तो भवति । तस्य देवतात्मैक्यसिद्धिः। चिन्तितकार्याण्ययत्नेन सिध्यन्ति। स एव शिवयोगीति कथ्यत। He who intensely meditates thus for three muhurtas becomes released in life. He attains identity with the self of the deity. The desired ends are accomplished without effort. He alone is said to be a Siva-Yogin.

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सरस्वतीरहस्योपनिषत् १०६ SARASVATIRAHASYOPANISHAD YAJUR VEDA-TAITTIRIYA

, In this Upanishad, there are ten verses (Dasa slokt) in praise of Sarasvatı; the Deyr-mantras are explained; the two powers of Maya are set forth; the constituents of the unwverse are given; and the six kinds of Samadhr are described. The first two of the following selections are from the . Dasa-sloki.

या वेदान्तार्थतत्वैकस्वरूपा परमेश्वरी। नामरूपात्मना व्यक्ता सा मां पातु सरस्वती॥ The supreme Goddess who is of the gole nature of the truth which is the parport or the Ved'anta, and' who becomes manifest as of the nature of name and form-may that Sarasvati protect me.

या साङ्गोपाङ्गवेदेषु चतुर्ष्वेकैव गीयते। अद्वैता ब्रह्मण: शक्तिः सा मां पातु सरस्वती॥ The non-dual Power of Brahman who alone is proclaimed in the four Vedas along with the auxiliary sciences and their sub-divisions-may that Sarasvati protect- me.

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शक्तिद्वयं हि मायाया विक्षेपावृतिरूपकम्। विक्षेपशकिर्लिङ्गादि ब्रह्माण्डा्तं जगत् सृजेत्॥

अन्तर्ग्दृश्ययोर्भेंदं बहिश्च ब्रह्मसर्गयोः। आवृणोत्यपरा शक्ति: सा संसारस्य कारणम्।

Maya has a two-fold power-of the nature of projection and of obscuration. The projective power creates the world from subtle bodies to the cosmic-egg. 'The other power obscures the difference' between the seer and the seen within and that between Brahman and the world without. She is the cause of transmi- gration.

अस्ति भाति प्रियं रूपं नाम चेत्यंशपञ्चकम। आद्यं त्रयं ब्रह्मरूप जगद्रूप ततो द्वयम्।। Existence, manifestation, lovability, name, and form-these constitute the five-fold nature of the universe. The 'first three are the nature of Brahman; the other two are the nature of the world

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सीतोपनिषत् ४५ SITQPANISHAD ATHARVA VEDA

In this Upanishad, Sita is identified with the primal Prakriti; and the three aspects of the Devr are explained-as zuall (2chcha), as activity (kriya), and as knowledge (jnana).

श्रीरामसान्निध्यवशाजगद़ाधारकारिणी। उत्पत्तिस्थितिसंहारकारिणी सर्वदेहिनाम् ॥

सीता भर्वात जेया मूलप्रकृतिसंजञिता। प्रणवत्वात् प्रकृतिरिति वदन्ति ब्रह्मवादिनः॥ Sita who is to be known and who is called the primal Prakriti becomes the support of the world because of proximity to Sri Rama, and also the one who creates, maintains and destroys all the embodied souls. Because of her nature as Pranava, those who discourse on Brahman call her Prakriti.

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सौभाग्यलक्ष्म्युपनिषत् १०६ SAUBHAGYALAKSHMYUPANISHAD RIG VEDA

In ts Upanishad the Devi is described as the Goddess of Prospertty; the mantras of the Sri-Sukta are explained as also Chakras and Mudras. There is also an exposition of the two paths, yoga and jnana, which lead to Brahman-intuition.

अमलकमलसंस्था तद्रजः पुञ्जवर्णा करकमलधृतेष्वाभीतियुग्माम्बुजा च। मणिमकुटविचित्रालंकृताकल्पजालैः सकलभुवनमाता संततं श्रीः श्रियै नः ॥ Lakshmı, the mother of all the worlds, who is seated on a clean lotus, who is of the colour of its pollen, who holds in her lotus-like hands an arrow, the symbol of fearlessness and two lotuses, who is adorned with numerous ornaments and a beautiful crown set with gems-may she. be for our prosperity.

श्री:

First Edo, 2000 Copies Mar. 1940, G. A Natesan & Co., Madras.

Prayers, Praises and Psalms Tert in Deranagar aud English Translation. SELECTIONS FROM THE VEDAS. CPANISHADS, EPICS. GITA, PURANAS, AGAMAS, TANTRAS, KAVYAS AND THE WRITINGS OF THE GREAT ACHARYAS & OTHERS FOREWORD BY MAHATMA GANDHI The selection covers the entire field of Sanskrit Literature from the Vedas down to the latest writers, of devotional poetiy No sert has bcen ignored ; no religious bias has prejudiced the selection and the differing needs of persons on various levels of spiritual and religious development have been kept in view. Indeed no effort has been spared to render this book representative, comprehensive, and up-to-date

UNIFORM WITH THE ABOVE ·Srimad Bhagavata Valmiki Ramayana The Mahabharata

In the condensed versions of these three handsome uniform volumes of the Great Triad, the thread of the main story is presented clearly together with the best portions of the dialogues and the essence of the discourses, unburdened by the big digressions.

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SRIMAD BHAGAVATA CONDENSED IN THE POET'S OWN WORDS Text in Devanagarr and English Translation COMPILED B1 PANDIT A. M SRINIVASACHARIAR TRANSLATED INTO ENGLISH BY DR V RAGHAVAN, MA, Ph D WITH A FOREWORD BY DR. SIR P. S. SIVASWAMY AIYER This edition contains an account of the Avataras of the Lord and the stories of Dhruva, Priyavrata, Jadabharata, Vrıtrasura, Ajamıla, Gajendramoksha, etc, ctc , also all the important episodes in the life of the Lord Krishna-the killing of Kamsa, the marriage of Rukmini, the story of Kuchela, the famous discourse to Uddhava, the passing of the Lord and the salvation of King Parikshit. Dr Sir P. S. Sivaswamy Aiyer says in the Foreword :- "We find in the Bhagavata the highest truths of religion and philosophy and the highest principles of ethics. The lilt of the verse in the Bhagavata has a peculiar charm of its own There i8 a solemnity and grandeur in the devotional songs which attunes the mind to the high therse . . No other work in the Hindu relgious literature has made a more careful study of the psychology of Bhaktı." UNIFORM WITH THE ABOVE Valmiki Ramayana The Mahabharata Prayers, Praises & Psalms Price Re. 1-4 each. To Subscribers of the Indian Revrew, Re. One. Foreign 2sh. each Postage 8d. Foregn orders must be accompaned with remittance. Booke will not be sent by C O. D System.

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VALMIKI RAMAYANA CONDENSED IN THE POET'S OWN WORDS Tect in Devanagarr and English Translation. COMPILED BY PANDIT A. M. SRINIVASACHARIAR TRANSLATED INTO ENGLISH BY .PROF. P. P. S. SASTRI, B.A. (OXON). M.A. WITH A FOREWORD BY THE RT. HON. SRINIVASA SASTRI, P.C, CH, LL.D. ." Mr. Natesan, who published over a quarter of a century ago a popular edition of the Bhagavad Gita and also of the Select Works of Sri Sankaracharya with the text m Devanagari and an English translation, has row enuiched Indian classical literature with another valuable publication quite unique i0 character He has succeeded in the almost impossible task of presenting a condensed version in the poet's own words of the immortal Indian epic Valmik Ramayana. The story is told by the poet himself; the passages placed before the reader are selected passages from the poem itself. We have the story of the epic in full together with the rmnowned dialogues, the beautiful character sketches and the many inimitable descriptions." UNIFORM WITH THE ABOVE Srimad Bhagavata The Mahabharata Prayers, Praises & Psalms Price Re. 1-4 each. Lo Subs. of the Indian Review, Re. One each. Foreign 2sh. each. Postage 8d. Foreign orders must be accompanied with remittance. Books will not be sent by C. O. D System.

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THE MAHABHARATA CONDENSED IN THE POET'S OWN WORDS Tect in Devanagari and English Translation COMPILED BYt PANDIT A. M SRINIVASACHARIAR TRANSLATED INTO ENGLISH BY DR V. RAGHAVAN, MA, Ph D. FOREWORD BY PROF SIR S RADHAKRISHNAN The great epic of Sage Vyasa has been admirably condensed in this handy book The thread of the main story is seon here cle uly together with the best portions of the dialogues and the discourses Indeed, it is Vyasa himself speaking, not the compiler. Neither the ignorance of Sanskuit nor the mammoth size of the onginal need now stand in the way of any one enjoying the immortal epic of Vyasa Dr Sir P S Suaswamy Awyar, KCSI, CSI, CIE, (in a letter to Mr G A Natesan) -"You must be congratulated on your attempt to condense the most unwieldy and voluminous Epic m the world .. The translation is accurate and readable and refiects credit upon the translator, Dr V. Raghavan." UNIFORM WITH THE ABOVE Valmiki Ramayana Srimad Bhagavata Prayers, Praises & Psalms Re 1-4 each To Subs of " IR ", Re. 1 each Foreign 2sh each Postage 9d Foreign orders must be accompanied with remrttance Books will not be sent by C O D System G. A. NATESAN & CO., POREIOHERG MANPAC.

HINDU ETHICS

Principles of Hindu Relgio-Social Regeneration BY BABU GOVINDA DAS WITH AN INTRODUCTION BY DR BHAGAVAN DAS FOREWORD BYDR. GANGANATH JHA "This book is a powerful plea, supported by concrete facts and practical suggestions, for the freeing of the daily life of the Hindu from the octopus-grip of sacerdotal authority, hypocritical priest-craft and false religiosity' Price Rupees Two. (Postage Extra.) To Subscribers of the "Indian Review ", Re 1-8.

SANKARA'S SELECT WORKS

SANSKRIT TEXT & ENGLISH TRANSLATION BY MR S VENKATARAMANAN, B A CONTENTS Hymn to Harı. The Ten-Versed Hymn; Hymn to Dakshinamurti, Direct Realsa- tion, The Century of Veises, Knowledge of Self; Commentary on the Text , Definition of one's own Self. o Rs Two To Subs of 'IR" Re 1-8 as Foreign Three Shillings Postage 9d

ASPECTS OF THE VEDANTA A SYMPOSIUM BY DISTINGUISHED WRITERS - Max Muller, Swami Abhedananda, Pandit Sitanath Tattvabhushan, Prof M Rangachariar, Dr Paul Deussen, Swami Vivekananda and others. Re. 1 To Subs of the "Indian Review", As. 12 Foreign 1sh 6d Postage 4d Foreign orderssmust be arrompanied unth vemittance Books will not be sent by C O D System,

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IHE WORLD TEACHERS

Life and Teachings of Zoroaster BY PROF A. R. WADIA, M A. (of the Nysore Unibersity ) This book gives a very clear account of the life of Zoroaster and his Teachings. The author bases his observations on woiks in the ancient Avestan language, the Gathas and other Pahlavi literature. Price As 12. To Subs of " I R ", As. 10

Life and Teachings of Buddha BY DEVAMITTA DHARMAPALA A clear and concise account of the life and teachings of Lord Buddhu by a great Buddhist authority. . Price As 12 To Subs of "I. R", As 10

Life and Teachings of Muhammad BY AHMED SHAFI & HON MR. YAKUB HASAN In this brief sketch an attempt is made to present an outline of the chief incidents that marked the career of a great world-personality The Teachings of the Prophet will be particularly interesting Price As 12 To Subs of the "IR " As 10

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NATESAN'S NATIONAL LITERATURE

17 UNIFORM CLOTH-BOUND VOLUMES

SPEECHES AND WRITINGS OF

SWAMI VIVEKANANSA DR ANNIE BESANT RAJA RAM MOHUN ROY SIR WM WEDDERBURN SAROJINI NAIDU SIR'J C BOSE MADAN MOHAN MALAVIYA

DR P C. RAY | SIR DINSHAW WACHA | LORD SINHA Each Vol Rs 3 To Subs of "IR " Rs 2-8. UNIFORM WITH THE ABOVE Indran Judges Biographical and critical sketches of twenty-one emibent High Court Judges Rs 3. Famous Parsis Biogiaplncal sketches of polti- cians, philanthiopists, captais of Industry, etc Rs 3. Eminent Mussulmans Biographical sketches of , Muslim Statesmen, Poets, Reformers, etc Rs 3 Indian Christians Biographical sketches of Poets, Publicists, Mmisters of the Church, ete Rs 3 Indan Statesmen Biographical sketches of famous Dewans and Prime Ministers of Indian States Rs 3. Indrah Scientists account of their Researches, etc Biographical sketches with an Rs 3 Mission of Our Master Ramakrıshna and Vivekananda By the Disciples of Rs 3 To Subs of "Indian Review ", Rs 2 8 each. 0

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MAHATMA GANDHI'S SPEECHES AND WRITINGS This omnibus edition of Mahatma Gandhi's Speeches and Writings is revised and considerably enlarged with the addition of a number of important articles from Young Indiu and Navanan (rendered into Enghsh) on the Non-Co-operation Movement also includes Mahatma Gandhi's famous letters to It

the three Viceroys-Lord Chelmsford, Lord Reading and Lord Irwin, his historic Statement before the Court at the great trial, his Congress Presidential Address and the full text of his agreement with Lord Irwin and the Speeches implementing the Pact .Then there are his Speeches at the Second Round Table Conference and the Willingdon-Gandhi correspondence Over 1100 pages. With Illustrations and an Index Cloth Bound. Fourth Edition. Rs 4. To Subs of the "Indian Review", Rs 3-8. Foreign 6sh Postage 1sh 6d

MAHATMA GANDHI: THE MAN AND HIS MISSION This is an onlarged Edition of Mr Gandhi's life and teachings, with an account of his activitiee in South Africa and India, a sketch of the Non- Co-operation Movement, the Gandhi-Irwin Pact, the Rupture and the agreement with Lord Willingdon. Re 1 To Subs of the "Indian Review", As 12. Foreign 1sh 6d Postage 4d Hind Swaraj or Indian Home Rule BY MAHATMA GANDHI " It is certainly my good fortune that this booklet is receiving wide attention It is a book which can be put into the hands of a child "-Mahatma Gandhi 4th Edn. As S To Subs of the "I R", As. 6 Foreign 9d Postage 3d Foreign orders must be accompanred with remittance. Books will not be sent by C O D. System .G A NATESAN & CO., PUBLISHERS, MADRAS.

Congress Presidential Addresses (IN Two VOLS ) Full text of the Addresses of all the Presidents of the Congress, from 1885 down to 1934.

Eirst Series from 1885 to 1910 From the Foundation to the Silver Jubilee Rs. 4 To Subscribers of the "I R.", Rs. 3-8. Foreign 6sh Postage 1sh. 6d.

Second Series from 1911 to 1934 From the Silver to the Golden Jubilee Rs. 4. To Subscribers of the "I R" Rs. 3-8. Foreign 6sh Postage 1sh 6d. SELECT OPINIONS The Hindusthan Remieu -"A perusal of the speeches serves to give a connected poltical history of the times and reveal the increasing complexities of the poltical problems The Official Hastory of the Congress -"The gratitude of the Public Is due to this enterprising and patriotic fiim-forerunners in the field of national hiterature-for this act of additional service to Indian Nationahsm done m the Jubilee year of the Congress." Ccown 8yo. Nearly 1000 Pp Indexed, Cloth Bound. Price Rs 4 each volume To Subscribeis of the "Indian Review", Rs 3-8 each. Foreign 6sh each volume. Postage 1sh. 6d each A set costs Rs 8 Foreign 12sh Foreign odas must be accoipamied with remittance. Books will not be sent by C O D System

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Sir Jagadish Chunder Bose' HIS LIFE, DISCOVERIES AND WRITINGS Carefully selected and arranged under three headings. Educational, General and Science

Dr. Ray's Essays and Discourses A comprehensive and authoritative collection of the Essays and Discourses of Dr P C Rayr

Besant's Speeches and Writings- A comprehensive collection of Mrs Besant's speeches and writings on Indian Questions -

Wedderburn's Speeches & Writings A comprehensive and exhaustive collection of Sir Wilham Wedderburn's Speeches and Writings on Indian questions, Congress Piesidential Addresses and his speeches in the House of Commons hıs

Wacha's Speeches and Writings Writings on a variety of subjects-political, educatonal, industrial, commercial, and financial

Lord Sinha's Speeches & Writings Book Post, London -" Every page reveals a man who is neither extremist nor reactionary, a man filled with an unquenchable ardour for the better- ment of his people. Cloth Bound and Indexed Raja Ram Mohun Roy's Speeches This is the first attempt to collect under one cover the voluminous writings of Raja Ram Mohun Roy Rs 3 each To Subs of " IR" Rs 2-8 each Foreign orders must be accompanred with remittance. Books will not be sent by C O D System

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Natesan's National Biographies ndian Christians CONTENTS -K M Banern Lal Beharı Dey, Ramachandra, M M Datta, Rev Satthianadhan, Dr. Imad-ud-din, Rehemiah Goreh, K C Banerjea, Ramabhai, Rajah Harnam Singh, L) D Swamikannu Pillal, N V Tilak, S K Rudra and Sadhu Sundar Siogh. Wath thuteen llustrations Famous Parsis CONTTNTS -Jeejeebhov, Banajı, Naoron Fer- dooL'1, Byramj Jeejeebhoy, Sir Dinshaw Petit, S. S Bengalee, Dadabhai Naoron, K R Cama, J. N Tata, Sir D E Wacha, Sir P M Mehta, Sir M M Bhownaggree, Malabarı and Sir J J Modi. Indian Scientists CONTENTS -Dr Mahendralal Sircar, Sir Jagadish O Bose, Sir Prafulla Chandra Ray, Dr Sir C V. Raman, Prof Ramachandia, Srinivasa Ramanujam Indian Judges CONTENTS -Sir T Muthuswamy Aiyar, Nanabhar Haridas, Dwarkanath Mitter, Mahadev Govind Ranade, Sır S Subramanya Aıyar, Sır V Bashyam Iyengar, Badruddmn Tyabjı, Sir Gurudas Bannerjee, Sir P C Bannerjee, Sarada Charan Mitra, Sir Syed Amir Alı, Kashmnath Trimbak Telang, Justice Mahmood. Sir Romesh Chander Mitter, Sir N. Chandavarkar. Sır C Sankaran Nair, Sır Asutosh Mukenjea, V Krishnaswami Aiyar, Justice Shah Din, Sir Shadi Lal and Sir Abdur Rahim. Indian Statesmen Biographical sketches of 17 famous Dewans and Prime Ministers of Indian States Eminent Mussulmans Biographical sketches of 24 Muslim Statesmen, Poets, Polticians, Statesmen, Reformers, ete. Rs 3 oach To Subs of "IR.', Rs 2-8 each Foreign 4sh 6d Postage Ish 6d Foreign orders must be accompanied with remittance. Books will pot be sent by C O D System,

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THE INDIAN REVIEW A Cyclopaedia of India 1900 to 1938 A RECORD OF 39 YEARS An account of the many-sided activities of Indią i the Political, Economical, Industrial, Agricultural, Religious, and Social life of the country, Biogra phical and critical sketches of the prominent men and women who have played an active part in the mrung of inodein India You have all this in the volumes of the Indian Review commencing from 1900 Cloth bound and indexed In these volumes you haye a copious and entertaining record of the history last thirty-nine years contributed by a host of writers European and Indian, scholars, officials and non- officials, politicians, and social reformers. Useful for all Librarres, Educational and Public Institutions Sir (Prof ) Jadunath Sukar, CIE-" I have been greatly helped by the old files of the Indian Review which contais a large fund of accurate information on Indian economic questions not to be. easilv gathered elsewhere " THE INDIAN REV BOUND ANNUAL VOLUMFS for the following years are avarlable 1902 1907 1911 1915 1919 1923 1927 1931 1935 1903 1908 1912 1916 1920 1924 1928 1932 1936 1905 1909 1913 1917 1921 1925 1929 1933 1937 1906 1910 1914 1918 1922 1926 1930 1934 1938 Rs EIGHT PER VOLUME 12 Shillings A few back volumes of the Remrew neatly bound in calico with index for the above-mentioned years are available Orders should be accompanied with an advance of Rs 10 Foreign orders must be accompanred with remittance, Books will not be sent by C O. D System

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