1. Taittiriya Upanisad Swami Sarvananda.epub

Taittirīyopaniṣad

Swami Sarvananda

Upaniṣad Series

TAITTIRĪYOPANIṢAD

Including original passages, constructed text (anvaya), with a

literal word by word translation, English rendering of

each passage, copious notes, and Introductory Note

BY

SWĀMĪ SARVĀNANDA

SRI RAMAKRISHNA MATH

MYLAPORE MADRAS-600 004, INDIA

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Math

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INTRODUCTORY NOTE

THE Yajur-veda occupies an unrivalled place in the Divine tradition of Hinduism, as it forms the liturgical text guiding the Adhvaryu to institute the sacrificial worship. It is handed down to us in two recensions, the Taittirīya1 and the Vājasaneyī, of which the earlier and the more important one is the first. There is a Sam்hitā, a Brāhmana, and an Āraṇyaka for the Taittirīyaka branch of the Yajur-veda bearing great formal affinity. The seventh, the eighth, and the ninth Prapāṭhakas (chapters) of the Taittirīya Āraṇyaka, known under the titles Śikṣā-valli, Ananda-valli, and Bhṛgu-valli, constitute the Taittirīyakopaniṣad. These chapters are subdivided into Anuvākas (Lessons) made up of a few crisp sentences, with measure and rhythm, meant to be learnt and chanted as a unit. According to the current editions of the book there are thirty-one Lessons in the whole Upaniṣad distributed, twelve, nine, and ten respectively, among the three chapters. The concluding Prapāṭhaka of the Taittirīyāraṇyaka is called Yājñiki or Mahānārāyaṇa Upaniṣad, and is sometimes treated as a sequel to the Taittirīyopaniṣad.

1 An interesting story is narrated in the Mahābhārata, XII. 319, and the Viṣṇupurāṇa. III. 5, tracing the origin of the name Taittirīya. Vaiśampāyana, a prominent disciple of Yyāsa and the first teacher of the Yajur-veda, incurred the sin of Brahminicide by failing to attend a council of the sages on the Mount Meru, where he was obliged to go by appointment. To get absolution from the sin he requisitioned his twenty-seven disciples to perform the necessary expiation. His maternal nephew, Yājñavalkya, remarkable for his piety and obedience, volunteered to do all that was needed to be done, himself alone, and spoke slightingly of the co-disciples, imputing to them incompetence. Vaiśampāyana took offence at this effrontery and bade him to give up the Veda committed to him. Yājñavalkya remonstrated that it was only partiality for his Guru which prompted him to say as he did. But that did not satisfy the sage. Yājñavalkya consequently had to disgorge the Veda in a tangible form, stained with blood. At the behest of Vaiśampāyana the other disciples temporarily transformed themselves into partridges (tittiri) and picked up the leavings. This connection with the Tittiri birds entailed on this Veda the epithet Taittirīya. With a nonchalant bearing Yājñavalkya at once turned away from his uncle and proceeded to do intense austerities to propitiate the Sun-god, by whose grace he got the same Veda in a different shape known by the appellation Vājasaneyī. īśāvāsya and Bṛhadāraṇyaka Upaniṣads belong to this branch of the Yajur-veda. The colossal genius of Yājñavalkya is wonderfully evident in the strikingly original thoughts that he has revealed to the philosophic world in the latter Upaniṣad.

While the whole of the Taittirīya-yajur-veda is studied with proper accent and employed in ceremonial worship in South India even today, at least to some extent, the Taittirīyopaniṣad alone is more popular than the earlier portions of this branch of the Veda. This hallowed tract has clothed in sublime and lucid language gleams of supreme insight which have subsequently developed into lofty philosophy expounded in many volumes. In all probability, this was

the first Upaniṣad which attracted Śrī Śaṅkarācārya to expound, and the fact that he cited from it 147 timeś in his Brahma-sūtra-bhāṣya speaks volumes for its authoritativeness. The Ācārya's successors like Sureśvara, Sāyaṇa, Śaṅkarānanda, and Acyutakṛṣṇā- nanda, also promoted its study by writing elaborate annotations on it. A brief account of the subjects treated in the Upaniṣad is presented below in order to guide the fresh reader through the apparently disconnected and even incongruous Lessons in the various chapters.

The Upaniṣad starts with a propitiatory chant addressed to the cosmic powers like Mitra and Varuṇa to ward off all possible obstacles on the path of the seeker of Brahmavidyā. A brief account of the principles of Vedic phonetics is then given so that the student may not attach himself to religious demerit by the incorrect utterance of the sacred text, and that he may not fail to grasp rightly or sufficiently the meaning of the text learnt. The meaning of the Vedic text can be understood well only if proper attention is paid to accent, quantity, rhythm, sequence, and the exact form of the speech sounds; and constant reflection and enquiry into it alone will engender divine wisdom and deliverance from the perils and pains of life.

Reflection and enquiry can be conducted fruitfully only if the mind is made pure by meditations. The third Lesson therefore proceeds to formulate suitable meditations with an initial prayer for Yaśas (renown resulting from good acts) and Brahmavarcas (spiritual resplendence). With the prowess and glory born of the study and practice of the Veda, meditations become effective. They are given in a series so that the mind may rest upon them and gain steadiness. The thoughts of the worshipper entangled in the intricate domestic and religious rituals are lifted out of them and released in the vast sphere of cosmic contemplations. The great things of the phenomenal existence, like the luminaries, the worlds, education, generation, and speech, are to be reflected upon and the relations subsisting among their components, are to be realized mentally on the analogy of Samhitā, or grammatical coalescence. Rewards such as children, cattle, food, knowledge, and longevity are invariably mentioned after the various meditations to attract the ritual-engrossed mind to subtle thinking. The importance of material good in the spiritual evolution of the aspirant is also sufficiently stressed by this.

The fourth Lesson brings to the foreground the necessity of intelligence and wealth; here the prayer ‘May He invigorate us with intelligence’ (Medhayāsprṇotu) significantly precedes ‘Bring in prosperity’ Śriyam āvaha). For, if the mind is barbarous, wealth is only a dragging weight. A sublime prayer is therefore addressed to the Godhead, represented and symbolized by the holy syllable Om, asking

for tenacious memory, able body, sweet speech, vast erudition, and general fitness to receive the bliss of immortality. The prayers formulated next for offering oblations express indirectly the eagerness of the true spiritual teacher to transmit wisdom to an increasing band of calm, self- controlled disciples; his prayer for copious wealth in cloth and kind, and food and drink, has for its motive only the maintenance of the dependent disciples. We witness at the close of the Lesson the longing of such an enlightened teacher to share among a multitude of worthy candidates his knowledge, expressed beautifully in these words: As water flows downwards, as months go to make up the year, so may numerous celebate students hasten to me. It is only a genuine teacher commissioned by the Divine Power that is gifted with this capacity to communicate spiritual wisdom so widely and effectively. From the heart of such a Guru alone can gush out the sublime prayer: O God, may I enter into Thee; may Thou manifest in me and take possession of me; may I be cleansed of all defilement in Thy Self having a thousand manifestations.

The fifth Lesson teaches about the mystic expression ‘Mahah’-the fourth Vyāhṛti - revealed by the sage Māhācamasya, who has identified it with the Absolute behind the world. A fourfold meditation, establishing subtle relations among the cosmic regions and some vital and intellectual functions, is given in this connection. The aim in formulating such a meditation based on the four Vyāhṛtis is to create a higher capacity in the Upāsakā to fix his attention upon the Supreme Being and to gain certain prescribed objects of desire. In the next Lesson some details accessory to the above meditation are given first, which is next followed by Māhācamasya’s exhortation to his disciple, Prācīnayogya, to concentrate his thoughts on the effulgent, immortal, intelligent Person, in the bright space of the heart. It is further stated that at the time of final departure the embodied spirit passes on to the crown centre through the region of the uvula near the upper palate and unites itself with the Supreme Lord. Here we get in an embryonic form the earliest reference to the ascent of the Jiva from the space in the heart to the crown and its final merging in the Deity - a doctrine taught at length in later works on Yoga. The object of devotion and union here is the Immortal Brahman whose body is infinite space, whose essence is Truth, whose delight is the vital force, whose mind is bliss, and who is peace consummate.

Beginning with a meditation on the three external and the two internal groups of five members such as fire, fair, sun, moon, and stars, the seventh Lesson supplies some specific thoughts helpful to educate the mind lacking in philosophic culture to get a sense of the unity encompassing the visible and invisible, through the

contemplation of Brahman manifest as the universe. The next Lesson magnifies the Praṇava, declared as the designation of God, Personal and Impersonal, and recommends it as the most advanced and lofty symbol of meditation.

The ethical principles and practices with the student of Brahmavidya is under obligation to live and clearly and pointedly stated in the ninth and the eleventh Lessons. Let the aspirant be dutiful, meditative, self- controlled, calm, hospitable, worshipping, humane, and ever intent on seeking and imparting sacred knowledge.

The views of three eminent sages Rāthītara, Pauruṣīṣṭi, and Nāka Maudgalya, who embodied the virtues they advocated, are now recorded almost with a personal touch, to inspire special reverence and regard for them. The first sage had a partiality for truthfulness, the second insisted on devout austerity, and the third exalted, above all, learning and teaching of the scriptures.

The famous parting exhortation given by the Guru to the disciple comes in the eleventh Lesson. The latter is admonished to speak always the truth; to fulfil all general and specific duties; to keep in memory what has been studied; to bring to the teacher as a gift what he considers dear; to marry and provide offspring to continue the family line; to be zealous in the achievement of spiritual and temporal welfare; to be ever active in seeking and imparting spiritual instruction; to be mindful of the Gods and the ancestors ; to pay divine honour to parents, teachers, and guests; to seek only what is above blame; to copy from the elders only their worthy practices and not their errors and imperfections; to go near such as are exalted above one's own teacher in Brahminhood with bated breath and an attitude of rendering service; to make gifts with reverence, liberality, modesty, divine dread, and friendly feeling;

and to follow in the footsteps of the thoughtful, zealous, efficient, kindly, and righteous Brāhmaṇas when confronted with doubt regarding one's duty and conduct, especially when the person to be dealt with is under interdict. This, the Upaniṣad declares with a majestic note of emphasis, is the essence of the Veda, the counsel and the command that must be obeyed by all.

The tenth Lesson introduces a cleavage in this general trend as it forms a monologue by the sage Triśaṅku rapt into a supersensuous trance. He reports his experience thus: I vitalize the Tree of the Universe, like a shining mountain-peak I rise above all temporal conflicts, my glory extends up to the heaven. The exalted One making me pure, I am the very immortal One as He is in the sun; I am a treasure of unsurpassable value. I am the intelligent, the immortal, and the imperishable One. This celebration of Self-illumination is prescribed as a substitute for Svādhyāya, or sacred study incumbent on the seeker after spiritual good.

The last Lesson of the chapter repeats the opening peace-chant in a slightly altered form, offering grateful reverence to the same deities who have helped in realizing the truths taught in the whole Valli. The purpose of the entire chapter is to prepare the spiritual aspirant for the intuitive realization of Brahman by generating in him a strong desire for it accompanied by a condition of absolute mental and moral purity. The next chapter therefore enshrines the heart of Brahmavidyā.

The transition from the first to the succeeding two Vallis—which Sāyana comprehends under the appellation Vāruṇī Upaniṣad is that of worship to wisdom, or theology to philosophy. The two chapters have the same peace-chant, expressing the common longing of the teacher and the pupil for unfailing mental accord, same share of divine nourishment and protection, and equal energy in work, and vigour and brilliance in study. The second Lesson then actually begins the Valli with the memorable maxim: He who knows Brahman attains the supreme. This key-sentence reveals in a flash with aphoristic brevity the What, Why, and How of all Vedānta. The proposition is then explained by means of a verse cited as authority: He who realizes in the lofty space of his heart Brahman defined as existence, intelligence, infinitude, attains all desires together, as Brahman the omniscient. This fulfilment of all the wants of the aspirant, in and through Brahman, would not be possible, if he were entirely different from Brahman. The succeeding four Lessons therefore delineate the progression of the universe and man from Brahman in the evolutionary order. It is worth while to take special note of the fact that the same Reality stated at the head of the passage by the term Brahman is resumed by the term Ātman in the sequel, emphasizing their identity by the use of the pronouns ‘that’ and ‘this’.

Physically man is an evolutionary product of the Ātman-Brahman Reality through the gradations of ether, air, fire, water, earth, vegetation, and food; and spiritually the same Reality miraculously enters into his embodiment ensouling it. Either way, human personality has no other foundation but Brahman, and so it is possible to realize Brahman as the aspirant’s own Self by proper investigation within, taking the psycho-physical personality as the indicator. The famous Doctrine of the Sheaths is enunciated here with this end in view. Having the idea of a bird in mind, the elemental self of man is pictured as possessing a head, two wings, a trunk, and a tail for the sake of vivid comprehension and for emphasizing the relative importance of the various limbs. The elemental self ensouls the vital self; the latter ensouls the thinking self, which ensouls the knowing self; and this last one ensouls the bliss self-all of which are founded on Branman residing five layers deep. Although the non-elemental selves

have no form of their own, being non-material, they too are supposed to have the head, trunk, wings, and tail as they infill the physical body; this supposition helps to stress the importance of the components of even these subtle bodies and arrive at the tail or foundation in Brahman, lying beyond the fifth, i.e. bliss self. The figure is meant only to teach that Brahman is the core of the personality of man, and it is not therefore to be taken as an actual figure like the Pandora's Box, for Ātman is not confined inside the sheaths as the seed in a fruit. The chief significance of the picture of sheaths is that the subtler self is the soul of the grosser one, and that the most subtle one and the foundation of all is the Ātman-Brahman Reality to be realized in and through the other selves. The five selves or sheaths may be rationally derived by introspection, but Brahman, indicated by these bodies or sheaths, being supra-rational, the doubt is expressed in the sixth Lesson whether It exists at all; and the answer is returned that he who denies Brahman negates his own existence and that one's own existence proves the existence of Brahman. Again the acceptance of Brahman as the innermost self of all poses another question: If the wise and the ignorant have their lot in Brahman, what prevents the latter from realizing Brahman? If the ignorant will not attain Brahman, the wise also may not realize It. In the next Lesson an elaborate reply is given: Before the evolution of the manifested Universe, uncharacterizable Being, or non-Being, alone existed. It shaped itself of its own accord. It is this Reality, which is of the nature of boundless felicity or Rasa, that evolved itself into the omnific universe by Its own will and tenanted every being as its very essence;

'He took shape, yet remained shapeless; took limits, yet remained limitless; made his home, yet remained homeless; created knowledge and ignorance; reality and unreality; became everything; and everything is that Reality, it alone gives joy and life to all; through fear of It sun shines, rain pours, fire burns, wind blows, and death speeds. The ignorant man thinks himself to be separate from that essence, which he actually is, and finds himself in sorrow; but the wise man realizes that he is firm in that invisible, incorporate, indefinite, fearless, supportless support of all, and divests himself of the feeling of fear once for all. That is the difference in the states of the wise and the ignorant.

That the Ātman-Brahman Reality is not an inert principle is asserted by the clause that He is the intelligent, infinite Being and is further supported by the argument that the world has been willed by Him and that He is the essence of Bliss that initiates and supports all life. The chapter then ends with a Lesson which discloses in a solemn strain that all joy experienced by beings of different grades are but fractions or reflections of the Supreme Bliss, expressing in various

measures. The bliss of the creator, Brahmā, is ten steps raised above that of a well read, ambitious, firm, strong, noble youth commanding all the wealth of the world; the joy experienced by the hierarchy of super-human beings, level above level, is a hundred times more than that of the one immediately behind. The beatitude of one full of Revelation and free from all desires includes the joy of all these together and severally. The Lesson concludes with the significant formula of identify which states that the Self in man and the Self in the Sun are one and the same, and that he who realizes this truth transcends all the five Kośas, sheds all fear, and enjoys the felicity of the Supreme Being, without remorse or expectation. That all joy of creatures are reflections of the Supreme Bliss and that method of attaining the Supreme Felicity lies through revelation and renunciation of all desires, are the great philosophical truths brought out by this ‘Beatific calculus.’

The third chapter is an appendage to the second, expounding in some detail, through the anecdote of Bhṛgu and Varuṇa, the doctrine of the Kośas or Sheaths. Bhṛgu, eager to know Brahman, was advised by his father Varuṇa to know first food, life, seeing, hearing, speaking and thinking, and was then instructed that that alone might be regarded as the Ultimate Reality of things, from which all beings are born, to which they repair, and into which they are finally resolved. Through devout austerity, and concentration of thought Bhṛgu, after investigation, came step by step, to the knowledge of Bliss established in the highest heaven. Here the teaching ends, and then a meditation on food as Brahman is abruptly introduced in the seventh Lesson. Food is declared to be the basis of all organic creation; and on the body, resulting from food, rests the final spiritual realization. An aspirant after spirituality should therefore respect food, should not steal it; should gather enough food and never turn anyone from the door. This eulogy and contemplation of food leads up to the grand mystic experience of the enlightened soul who revels in the realization of the unity of subject and object in Brahman; this is expressed in musical language thus: ‘How wonderful! I am the food, I am the food-eater, I am the link between: I am the first born of the Law, I am older than the Gods, I am the navel of immortality; who gives me, protects me, I am food ; who refuses to give me, I eat as food ; I envelop the whole Universe with lustre as of the Sun.’ Thus this great Upaniṣad gives as outlined above, in a handy compass many of the outstanding teachings on philosophy and religious discipline found in the Upaniṣadic literature. It therefore deserves to be reverentially studied and meditated upon by all who are desirous of attaining the Highest.

NOTE ON TRANSLITERATION

In this book Devanāgari characters are transliterated according to the scheme adopted by the International Congress of Orientalists at Athens in 1912 and since then generally acknowledged to be the only rational and satisfactory one.

In it the inconsistency, irregularity and redundancy of English spelling are ruled out; f, q, w, x and z are not called to use; one fixed value is given to each letter.

Hence, a, e, i and g always represent अ, ए, इ, and ग respectively and never ए, इ, ऐ and ज or other values which they have in English; t and d are always used for त and द only.

One tialde, one accent, four macrons and ten dots (2 above, 8 below) are used to represent adequately and correctly all Sanskrit letters.

The letter C alone represents च . Since the natural function of h will be to make the aghoṣa ghoṣa (e.g. kh, ch, ṭh, th, ph, gh, jh, dh, dh, bh), it would be an anomaly for a scientific scheme to use it in combinations like ch and sh for giving च and ष values; hence ch here is छ and sh is श .

The vowel ऋ is represented by ṛ because ri, legitimate for ऋ only, is out of place, and the singular ṛi is an altogether objectionable distortion.

Accent mark over s gives ś; dots above m and n give anusvāra (.), ṁ and ṅ, ṇ, respectively.

Dots below h, and r give visarga (:), ḥ, and, ṛ ṛ respectively.

Dots below s, n, t and d give their corresponding cerebrals ष, ण, ट, and ड; and macrons over a, i, u and ṛ give आ, ई, ऊ, ऋ ā, ī, ū, ṛ respectively.

Macrons are not used to lengthen the quantity of e and o, because they always have the long quantity in Sanskrit.

Sanskrit words are capitalized only where special distinctiveness is called for, as in the opening of a sentence, title of books, etc.

The scheme of transliterationin full is as follows:

अ a , आ ā , इ i , ई ī , उ u , ऊ ū , ऋ ṛ , ऋ ṝ , ए e , ओ o , ऐ ai, औ au , -ं ṁ, ः ḥ, क k, ख kh , ग g , घ gh, ङ ṅ, च c , छ ch, ज j , झ jh, ञ ñ, ट ṭ, ठ ṭh, ड ḍ, ढ ḍh, ण ṇ , त t , थ th , द d , ध dh, न n , प p , फ ph, ब b , भ bh, म m , य y , र r , ल l , व v , श ś, ष ṣ, स s , ह h.

CONTENTS

INTRODUCTORY NOTE

NOTE ON TRANSLITERATION

CHAPTER ONE (SĪKSĀ-VALLĪ OR SĀMHITĪ UPANISAD)

CHAPTER TWO : BRAHMĀNANDA-VALLĪ

CHAPTER THREE : BHRGU- VALLI

TAITTIRĪYOPANIṢAD

CHAPTER ONE (SĪKSĀ-VALLĪ OR SĀMHITĪ UPANISAD)

LESSON ONE

हरि: ॐ ।। शं नो मित्र: शं वरुण: । शं नो भवतव्र्यंमा । शं नो इन्द्रो बृहस्पति: । शं नो विष्णुरुरुक्रम: ।। नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वामेव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि । सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु वक्तारम् ।। ॐ शान्ति: शान्ति: शान्ति: ।। इति प्रथमोऽनुवाक: ।।

Hariḥ om II śam no mitraḥ śam varuṇaḥ. śam no bhavatvaryamā. śam no indro bṛhaspatiḥ. śam no viṣṇururukramaḥ. namo brahmaṇe. namaste vāyo. tvameva pratyakṣaṁ brahmāsi, tvāmeva pratyakṣaṁ brahma vadiṣyāmi. ṛtaṁ vadiṣyāmi. satyaṁ vadiṣyāmi. tanmāmavatu. tadvaktāramavatu. avatu mām. avatu vaktāram.Om śāntiḥ śāntiḥ śāntiḥ||

iti prathamō'nuvākah

मित्र: mitrah Mitra न: naḥ to us शं śam lit. happiness, bliss) propitious (भवतु bhavatu may be). वरुण: varuṇaḥ Varuṇa (न: naḥ to us) शम् śam auspicious (भवतु bhavatu may be). अर्यमा Aryamā Aryaman न: naḥ to us शं śam propitious (भवतु bhavatu may be). बृहस्पति Brihaspati (न: naḥ to us) शाम् śam propitious भवतु bhavatu may be). उरुक्रम: urukramaḥ wide-stretching, all-pervading विष्णु: Viṣṇuḥ Vishnu न: naḥ to us शं śam propitious (भवतु bhavatu may be). ब्रह्मणे brahmaṇe to Brahman नम: namaḥ I bow down. (हे) (he) वायो vāyo O Vāyu ते te to thee नम: namaḥ I bow down. त्वं tvam thou एव eva verily प्रत्यक्षम् pratyakṣam visible ब्रह्म brahma Brahman असि asi art. त्वां tvāṁ thee एव eva verily प्रत्यक्षं pratyakṣaṁ perceptible ब्रह्म brahma Brahman वदिष्यामि vadiṣyāmi I shall declare. (त्वाम् tvāṁ thee एव eva verily) ऋतम् ṛtam the right वदिष्यामि vadiṣyāmi I shall declare. त्वां tvāṁ thee एव eva verily सत्यं satyam the true and the good वदिष्यामि vadiṣyāmi I shall declare. तत् tat that (Brahman) माम् mām me अवतु avatu may protect. तत् tat that (Brahman) वक्तारं vaktāraṁ teacher अवतु avatu may protect अवतु avatu may protect. माम् mām me अवतु avatu may protect वक्तारं vaktāraṁ teacher. ॐ Om शान्ति: śāntiḥ peace शान्ति: śāntiḥ peace शान्ति: śāntiḥ peace.

May Mitra, Varuna, Aryaman, Indra, Brhas-pati, and all-pervading Viṣṇu be1 propitious to us and grant us welfare and bliss. I bow down to Brahman in loving reverence. O Vayu, I bow down to Thee in adoration. Thou verily art Brahman perceptible. I shall declare: Thou2 art the right; Thou art the true and the good. May that Universal Being (Brahman) protect; my teacher, may He protect. Me, may Brahman protect; my teacher, may He protect. Om3 Peace, Peace. Peace.

[NOTES—The original place of the first invocatory verse is in the Ṛgveda, I. 90. 9 The deities invoked here may be regarded as the delegates among whom the Supreme distributes some of His powers They might also be conceived as manifestations of the One who lives behind them. Ṛgveda, I. 164. 46 declares that Indra, Mitra, Varuṇa, and the rest are but

modes of the One, named variously by the sages. Mitra, Varuṇa, and Aryaman are three of the

Ādityas or deities of the heavenly sphere mentioned in the Rgveda, Mitra is the guardian

spirit of the prāṇavṛtti, or the in-breathing and the day. He calls men to activity, sustains

earth and sky, and beholds all with unwinking eyes. Varuṇa governs the night and the

breathing out. He is commonly associated with Mitra, and is celebrated as the king of gods

and the lord of the universe. In the hymns several grand attributes and functions are ascribed

to him, such as presiding over the waters in the firmament and the sea, upholding heaven and

earth possessing extraordinary power and wisdom, hating falsehood, seizing transgressors

with his pāśa (noose), pardoning sin, and bestowing immortality. Aryaman is the regent of the

sun and the eyes. He is the chief of the Pitṛs (manes), and the Milky Way is called his path he

is the ruling deity in the sun as well as in the eyes. Indra is the governor of the atmosphere

and the upper regions; he presides over the gods. A vanquisher of the demons of darkness and

a benefactor of man, his power and energy are devoutly praised in the Vedas, and he is most

frequently invoked. Bṛhaspati is the deity in whom piety and religion are personified, and

also the god of wisdom and eloquence. He is therefore deemed appropriately the genius of

speech and intellect, while Indra is considered that of strength, of the hands. Viṣṇu is often

invoked with Indra. He is the personification of the light and the sun, especially in his striding

over heaven in three steps, ‘explained as denoting the threefold manifestation of light in the

form of fire, lightning, and the sun, or as designating the three daily stations of the sun in his

rising, culminating, and setting’. He is also considered the chief of the Ādityas and the

guardian spirit of the feet; and finally he is identified with the supreme all-pervading Reality.

Just as man is looked upon as a universe in epitome, the deities that rule over the cosmic

functions are also conceived to have their corresponding rulership in the personality of man.

Hence it is appropriate that these gods are propitiated so that by their grace physical health is

attained, without which strenuous effort for the attainment of the highest wisdom is not

possible.

1. Be propitious etc.- The various gods and manes are believed to thwart the attempts of an

ignorant man to gain Self-knowledge. The Mahābhārata, XIV. 22. 59 says that the gods do not

like that mortals should surpass them. Br̥hādaraṇyaka, 1. 4. 10 has it that as long as one has

not realized the Ātman, one is like an animal to the gods; for he worships them like a servant

and contributes to their enjoyment. Śrī Śaṅkara remarks in commenting on this passage: ‘... as

men try to save animals from being seized by tigers etc, so the gods seek to prevent men from

attaining the knowledge of Brahman lest they should cease to be their objects of enjoyment.

Gods bestow faith and other necessary virtues upon those whom they wish to set free and

incline others whom they do not favour, to scepticism and the like. Therefore a seeker of

liberation should worship and obey gods and be full of faith and loving adoration’. The peace

invocations are meant to win the blessings of the gods and Hiraṇyagarbha to make the course

of the Sādhaka smooth and easy.

2. Thou verily art Brahman - In Bṛhadāranyaka, III. 7. 2 it is made clear that Vāyu stands

for Prāṇa or Sutratmān, known also as Prajāpati or Hiraṇyagarbha - the first manifestation of

Brahman conditioned by time and space. The conscious and unconscious activity of the entire

universe, styled as cosmic mind and cosmic life, is represented by Prāṇa which has its

counterpart in the individual as consciousness and vital activity- Hiraṇyagarbha is endowed

with Jñānaśakti and Kriyā. śakti. power of intelligence and movement. He is eulogized as

perceptible, because he can be grasped by mind and the senses.

3. Om Peace, Peace. Peace — Om is the symbol and representative of Brahman. It is uttered

for securing all-round auspiciousness. The word Peace is then uttered thrice to ward off all

internal, external, and heavenly cause of trouble—Ādhyātmika, Ādhidaivika, and

Ādhibhautika Duḥkha.]

LESSON TWO

ॐ शिक्षां व्याख्यास्यामः। वर्णः स्वरः । मात्रा बलम् । सामं सन्तानः । इत्युक्तः शीक्षाध्यायः

॥ इति द्वितीयोऽनुवाकः ॥

Om Śikṣam vyākhyāsyāmah. varṇa svarah. mātrā balam. sāma santānaḥ ityuktah śikṣā dhyāyah. iti dvitiyo'nuvākah.

ॐ Om Om. शीक्षाम् śikṣām (= siksām) principles of correct articulation and pronunciation (the science of phonetics) ध्याख्यास्याम: vyākhyāsyāmah we shall explain. वर्ण: varṇah speech sound स्वर: svarah accent of tone मात्रा mātrā quantity बलम् balam power of force of articulation साम: sāmaḥ modulation or proper proportion of sound सन्तान: santānaḥ conjunction or close sequence of sounds, इति iti thus शीक्षाध्याय: śikṣādhyāyah the chapter on phonetics उक्त: uktaḥ has been stated.

We proceed to explain the science of phonetics. It deals with vocalic sounds, accent or pitch, quantity, force required for articulation, modulation and the conjunction of the letters.

[NOTES-In this Lesson we get the earliest systematic treatment of the science of phonetics. Varṇas or speech-sounds are the primary element in the structure of the language. They form themselves into syllables and words. A vowel sound is present in every syllable delerminlng its accent and quantity. There are three important Svaras (accents or tones) falling on vowels, known as Udātta or acute, Anudātta or grave and Svarita or circumflex; these determine the rhythm of the text. The vowels are short, long, or prolated in quantity or length of time required to pronounce them. The correct time taken to pronounce a short vowel (Hrasva) Is one prosodial instant, to pronounce a long vowel (Dīrgha) is two, and a prolated or Pluta vowel is three prosodial instants A prosodial instant or mora is called a Mātrā. When articulate sounds are uttered, a certain force is to be exerted over the vocal organs in order to make the speech intelligible and effective; this is what is implied by Balam. The term Sāma, literally meaning likeness or similarity , denotes the rhythm to which the voice should be adjusted. Conjunction or Santāna means successive flow of the various juxtaposed vocalic sounds. In the study of the Veda attention should be bestowed upon all these. Failure to observe these principles renders pronunciation defective and detracts from the effect of the text studied. For it is believed that the relation between word and its sense is eternal. The story of Tvaṣṭṛ, occurring in the Taittirīya-saṃhitā, II 4. 12 is often cited as example to illustrate how the utterance of the word Indraśatru with Udātta accent on the first member instead of on the last produced fatal result quite against Tvaṣṭṛ's wish. Pāṇini's Śikṣā Verse 52 and Patañjali's Mahābhāsya first Āhnika deal with the point in question.]

LESSON THREE

सुह नौ यश: । सुह नौ ब्रह्मवर्चसम् । अथात: संहिताया उपनिषदं व्याख्यास्याम: । पञ्चस्वधिकरणेषु । अधिलोकमध्यिज्यौतिषमध्यविद्यामध्यप्रजंमध्यात्मम् । ता महासंहिता इत्यचक्षते । अर्थाधि लोकम् । पृथिवी पूर्वरूपम् । द्यौरुत्तररूपम् । आकाश: सन्धि: । वायुः सन्धानम् । इत्यंधिलोकम् । अर्थाधिज्योतिषम् । अग्नि: पूर्वरूपम् । आदित्य उत्तररूपम् । आप: सन्धि: । वैद्युतं सन्धानम् । इत्यंधिज्यौतिषम् । अर्थाधिविद्यम् । आचार्य: पूर्वरूपम् । अन्तेवास्यत्तररूपम् । विद्या सन्धि: । प्रवचनम् सन्धानम् । इत्यंधिविद्यम् । अर्थाधिप्रजम् । माता पूर्वरूपम् । पितोत्तररूपम् । प्रजा सन्धि: । प्रजननम् सन्धानम् । इत्यधिप्रजम् । अर्थाध्यात्मम् । अधराहन: पूर्वरूपम् । उत्तराहनुरुतररूपम् । वाक् सन्धि: । जिह्वां सन्धानम् । इत्यध्यात्मम् । इतीमा महासंहिता: । य एवमेता महासंहिता व्याख्यातो वेद । सन्धीयते प्रजया पशुभि: । ब्रह्मवर्चसेनाद्वैन सुवर्ग्येण लोकेन ॥ इति तृतीयोऽनुवाक: ।

Saha nau yaśaḥ. sa ha nau brahmavarcasam. athātaḥ saṃhitāyā upaniṣadṃ vyākhyāsyāmah. pañcasvadhikaraṇeṣu. adhilokamadhyijyautiṣamadhyavidyāmadhyaprajaṃmadyātmam. tā mahāsaṃhitā ityacakṣate. arthāadhi lokam. pṛthivī pūrvvarūpam. dyauruttararūpam. ākāśaḥ sundhiḥ. vāyuḥ sandhānam. ityandhilokam. arthādhyajyotiṣam. agniḥ pūrvvarūpam. āditya uttararūpam. āpaḥ sundhiḥ. vaidvataṃ sandhānam. ityandhyajyotiṣam. arthādhavidyam. ācāryaḥ pūrvvarūpam. antevāsyattararūpam. vidyā sundhiḥ. pravacanm̥ sandhānam. ityandhividyam. arthādhiprajam. mātā pūrvvarūpam. pitottararūpam. prajā sundhiḥ. prajananm̥ sandhānam. ityadhiprajam. arthādhyātmam. adharāhanah pūrvvarūpam. uttarāhanuruttararūpam. vāk sundhiḥ. jihvāṃ sandhānam. ityadhyātmam. itīmā mahāsaṃhitāḥ. ya evametā mahāsaṃhitā vyākhyāto veda. sandhīyate prajayā paśubhiḥ. brahmavarcasenāddvain suvargyeṇa lokena. iti tṛtīyodunuvākah.

upanisadamin vyākhyāsyāmah. pañcasvadhikaraṇeṣu. adhilokamadhyijyautiṣam adhividyam adhiprajam adhyātmam. tā mahasagamhitā ityācakṣate. athādhilokam. prthivī pūrvasrūpam. dyauruttararūpam. akāśah sandhih. vāyuh sandhānam. ityadhilokam. athādhijyautiṣam. agnih pūrvarūpam. āditya uttararūpam. āpah sandhih. vaidyutah sandhānam. ityadhijyoutiṣam. athādhividyam. ācāryah pūrvarūpam. antararūpam. vidyā sandhānam. pravacanagam sandhānam. ityadhividyam athādhiprajam. mātā pūrvarūpam. pitottararūpam. prajā sandhih. prajananagam sandhānam. ityadhiprajam. athādhyātmam. adharāhanuh pūryarūpam. uttarāhanuruttararūpam. vāk sandhih. jihvā sandhānam. ityadhyātmam. itimā mahāsagamhitāh. ya evametā mahāsagamhitā vyākhyātā veda. sandhīyate prajayā paśubhih. brahmavarcasenānāddyena suvargyeṇa lokena. iti tritīyonuvākah.

नौ nau for us यश: yaśah glory सह sah conjointly (अस्तु astu let there be) नौ nau for us ब्रह्मवर्चसम् brahmavarcasam refulgence born of holy life and study सह sah conjointly (अस्तु astu let there be).

May we both, teacher and disciple, have glory1 and refulgence 2 born of holy life and study.

[NOTES—1. Glory is the result of noble living and high thoughts. The prayer for it is the outcome of the longing for achieving moral and spiritual worth and not mere adulation among men. Yaśas, according to Śri Śankara, is dharma-nimittā kīrtih —renown accruing from righteousness (Bhagavadgītā, X. 5).

2. Refulgence etc. —The term Brahman has the sense of the Vedas, the Supreme Reality, and devout austerity or Tapas, and Varcasa denotes power or refulgence. The whole word therefore stands for the sanctity and preeminence which one achieves by a life devoted to sacred knowledge and realization of the Supreme Reality through Tapas. Strictly speaking, this prayer becomes of the pupil alone, as the teacher has already achieved his aspirations.]

अथ atha now (in order) अतः atah henceforth पञ्चसु pañcasu in five अधिकरणेषु adhikaraṇeṣu objects संहितायाः samhitāyāḥ of conjunction उपनिषदम् upaniṣadam sacred doctrine व्याख्यास्यामः vyakhyāsyāma h we shall expound. अधिलोकम् adhilokam concerning the universe अधिज्योतिषम् adhijyautiṣam concerning light अधिविद्यम् adhividyam concerning learning अधिप्रजम् adhiprajam concerning progeny अध्यात्मम् adhyātmam regarding the body. ताः tāḥ they महासंहिता: mahāsamhitāḥ the great combinations इति iti thus आचक्षते ācakṣate they declare.

Now we shall expound in order the sacred doctrine of conjunction1 based on the five perceptible objects—universe, light, learning, progeny, and self. The observations of these five objects are together called ‘the great combinations.’

[NOTES—1. Conjunction etc. — The term ‘Samhitā’ means conjunction or union, especially the combination of letters according to euphonic rules. The philosophical observations presented in this lesson are based on this linguistic phenomenon; but to distinguish the philosophical application from the linguistic usage the designation ‘Mahāsamhitāh’ i. e. ‘the great combinations’ is given here. Samhitā in grammar is closely connected with the science of phonetics about which the immediately preceding Lessons has been dealing. The Vedic student who has committed to memory the sacred text has to analyze the words and letters of

अथ atha now अधिलोकम् adhilokam on the universe:- पृथिवी prthivī the earth पूर्वरूपम् pūrvarūpam prior form or character, द्यौ: dyauh firmanent उत्तररूपम् uttararūpam posterior form, आकाश: ākāśah atmosphere सन्धि: sandhih junction, वायु: vāyuh air सन्धानम् sandhānam means of joining, इति iti thus अधिलोकम् adhilokam on the universe (ध्यायेत् dhyāyet one should meditate).

The teaching concerning the universe is this: The earth is the prior form, the firmament is the posterior form, the atmosphere is the junction, and air is the means of joining. One should meditate on the universe bearing in mind these interior relations.

[NOTES—The annotator states that the earth and the rest stand for the Devatās or geniuses of those elements. The whole meditation helps to contemplate the Cosmic immensities as an inter-related whole including all existence in a grand whole. By doing so the mind goes beyond trifling preoccupations and attunes itself to the infinite.]

अथ atha after अधिज्यौतिषम् adhijyautiṣam on the light. अग्नि: agnih fire पूर्वरूपम् pūrvarūpam prior form आदित्य: ādityah the sun उत्तररूपम् uttararūpam posterior form, आप: āpah water सन्धि: sandhih junction, वैद्युत: vaidyutah lightning सन्धानम् sandhānam means of joining, इति iti thus अधिज्यौतिषम् adhijyautiṣam upon the light (ध्यायेत् dhyāyet one should meditate).

The teaching on the light is as follows: Fire is the prior form, the sun is posterior form, water is the junction, and lightning is the means of joining,—thus one should meditate upon light.

[NOTES—The Vedic seers looked upon light as a single entity, but appearing on earth as fire, in the intermediate region as lightning, and in heaven as the sun. This contemplation helps to steady the mind by dwelling on a unifying principle of cosmic magnitude, namely light, which has much resemblance with the ultimate Divine Principle to which the Upaniṣad ultimately points.]

अथ atha now अधिविद्यम् adhividyam on learning. आचार्य: ācāryah teacher पूर्वरूपम् pūrvarūpam prior form, अन्तेवासी antevāsī pupil उत्तररूपम् uttararūpam posterior form, विद्या vidyā learning सन्धि: sandhih junction, प्रवचनम् pravacanam instruction सन्धानम् sandhānam the means of joining, इति iti thus अधिविद्यम् adhividyam on learning (ध्यायेत् dhyāyet one should contemplate).

What now follows is the observation on learning. The teacher is the prior form, the pupil is the posterior form, learning is the junction, and the imparting of instruction is the means of joining. This is how one should meditate upon learning.

[NOTES—The Upaniṣadic seer must have chosen the process of learning as a theme for meditation because of the close relation existing between the Guru and the disciple, who, according to the Vedic conception, should live like an object and its shadow for deriving the full benefit of learning. There is nothing greater or holier than knowledge; hence its propagation and the factors involved therein deserve reverent meditation.]

अथ atha next अधिप्रजम् adhiprajam concerning birth. माता mātā mother पूर्वरूपम् pūrvarūpam prior form, पिता pitā father उत्तररूपम् uttararūpam posterior form, प्रजा prajā progeny सन्धि: sandhih junction, प्रजननम् prajananam procreation सन्धानम् sandhānam means of joining, इति iti thus अधिप्रजम् adhiprajam regarding progeny (ध्यायेत् dhyāyet one should contemplate).

Next the observation on progeny is given: Mother is the prior form, father is the posterior form, progeny is the junction, and procreation is the means of joining,—thus one should meditate on progeny.

[NOTES—Bhagavadgitā, x.28. records Śri Kṛṣṇa's words that sexual union with the motive of progeny is a divine attribute, and as such sages have deemed it worthy of holy reflection.]

अथ atha now अध्यात्मम् adyātmam regarding the self. अधरा adharā lower हनु: hanuh jaw पूर्वरूपम् pūvarūpam prior form, उत्तरा uttarā upper हनु: hanuh jaw उत्तररूपम् uttararūpam posterior form, वाक् vāk speech सन्धि: sandhih junction, जिह्वा jihvā the tongue सन्धानम् sandhānam means of union, इति iti thus अध्यात्मम् adhyātmam on the self (ध्यायेत् dhyāyet one should meditate).

What follows is concerning the self: The lower jaw is the prior form, the upper jaw is the posterior form, speech or the vocal organs are the junction, and the tongue is the means of union,—thus one should meditate on the self.1

[NOTES—1. By 'self' the whole physical aspect and psychical aspect of the personality are meant here.]

इमाः imāḥ these महासंहिता: mahāsamhitāḥ conjunctions इति iti thus (उच्यन्ते ucyante are said). एताः etāḥ these व्याख्याताः vyākhyātāḥ expounded महासंहिता: mahāsamhitāḥ great combinations यः yaḥ who वेद veda meditates upon (सः saḥ he) प्रजया prajayā with progeny पशुभि: paśubhih with wealth in cattle ब्रह्मवर्चसेन brahmavarcasena with holy lustre अन्नाद्येन annādyena with food and the like सुवर्ग्येण lokena with heavenly worlds सन्धीयते sandhīyate is united.

These are called the great combinations. He who meditates1 on these great conjunctions, as expounded above, will attain progeny, wealth in cattle, food and the like, and the happy abode of Heaven.

[NOTES—1. Meditates on etc.- The original word 'Veda' from the root Vid = to know has the secondary sense of Upāsanā or devout meditation. Upāsanā or devotion implies an

uninterrupted flow of thought on an object recommended by the scripture. The word Upāsanā, when used in connection with service of a King or Guru, implies constant attention or intentness. This notion is implied in religious meditation also. The Vedāntasūtras , IV. 1, 1, suggest that no rule regarding time and place need be observed by the Upāsaka (aspirant) except in so far as the choice is based on facility for meditation and agree- ableness. It is, however, necessary that the aspirant should be seated while contemplating, as otherwise the mind will wander away if the body is in motion. If more than one meditation are given in different texts having one main purport, suitable attributes may be combined. All meditations, except that on the Paramatman, are symbolic. The devotee, in the first case, meditates on a visible or visualized object outside his own Innermost Self and exalts it as a great Deity or Brahman Itself. Self-realization being not the aim of all symbolic meditations, the objects of such meditations may vary successively as in the Upāsanā of Mahāsamhitā given above; for the spiritual effect generated by the first meditation is not cancelled by the second, but only enhanced. More over in such Upāsanās the result promised, such as objects of enjoyment, will accrue only if all the meditations are performed flawlessly and in order. The meditations laid down with the purpose of helping Self-realization, on the other hand do not allow any shifting; after having made the choice, one has to adhere to it till the objective is gained, constantly repeating the same process. It is to be noted that the symbol should be invariably regarded as superior to what it actually represents. The same meditations for which rewards are specified may be performed without any eye upon them, for engendering purity of the soul needed for liberating knowledge.]

LESSON FOUR

यःछन्दसामृषभो विश्वरूपः छन्दोभ्योऽध्यमृतात्सम्भूव । समेन्द्रों मेधयाँ स्पृणोतु । अमृतंस्य देव धारणो भूयासम् । शरीरें मे विचर्षणम् । जिह्वा मे मधुमत्तमा ।कर्णाभ्याँं भूति विश्वंवम् । ब्रह्मणः कोशौऽसि मेधया पिहितः । श्रुतं मे गोपाय । आवहान्ती वितन्वाना । कुर्वाणा चीरमात्मनः । वासागुम्सि मम गावंश्र । अन्नपाने च सर्वदा ।ततो मे श्रियुमावह लोमशाँ पुशुभिः सुह स्वाहाँ । आमायन्तु ब्रह्मचारिणः स्वाहाँ । वि माँ यन्तु ब्रह्मचारिणः स्वाहाँ । प्रमाँ यन्तु ब्रह्मचारिणः स्वाहाँ । दमायन्तु ब्रह्मचारिणः स्वाहाँ । शमायन्तु ब्रह्मचारिणः स्वाहाँ । यशो जनेऽसानी स्वाहाँ । श्रेयानू वस्यसोऽसानी स्वाहाँ । तं त्वाँ भग प्रविशानि_ स्वाहाँ । स माँ भग प्रविशु स्वाहा । तस्मिन् सहसशंखे । नि भगाहं त्वयि मृजे स्वाहाँ । यथापः प्रवतां यन्ति । यथा मासाँ अहर्जरम् । एवं माँ ब्रह्मचारिणः । धातारायन्तु सर्वतः स्वाहाँ । प्रतिवेशोऽसि प्र माँ बाहि प्र माँ पद्यस्व ॥ इति चतुर्थोऽनुवाकः ॥

छन्दसां् chandasām of the sacred hymns ऋषभः rṣabhaḥ most excellent (lit. male animal or bull) विश्वरूपः viśvarūpaḥ manifold or appearing in various forms यः yaḥ who अमृतात् amṛtāt from the immortal छन्दोभ्यः chandobhyaḥ from the sacred hymns of the Vedas अधि adhi above or over सम्भूव sambabhūva arose, was produced, सः saḥ that इन्द्रः indraḥ Supreme Lord (who grants all wishes) मा mā me मेधया medhayā with mental power, intelligence सृणोतु sprṇotu gladden or invigorate (हे देव he deva) O God, अमृतस्य amṛtasya of immortality धारणः dhāraṇaḥ possessor (lit. receptacle) भूयासम् bhūyāsam I pray that I should be. मे te mine शरीरम् śarīram body विर्षणम् vicarsaṇam (= विचक्षणम् vicarṣaṇam) able and active, मे te mine जिह्वा jihvā tongue मधुमत्तमा madhumattamā possessing sweetness to the highest degree, highly agreeable (च ca and भूयात् bhūyāt may be). कर्णाभ्याम् karṇābhyām with the ears भूरी bhūri abundantly विश्ववम् viśruvam may I listen (and learn) मेधया medhayā by intelligence पिहितः pihitaḥ concealed ब्रह्मणः brahmaṇaḥ of the Supreme Being कोशः kośaḥ sheath or cover असि asi thou art मे te mine श्रुतम् śrutam learning गोपाय gopāya guard, preserve.

[NOTES—This is a prayer addressed to the Supreme Being, the grantor of all wishes', asking for mental power and physical fitness without which knowledge of Brahman is not possible.

1. He who etc. — The epithet Rṣabha according to traditional Advaitic interpretation, refers to Om, the symbol and designation of Brahman. The whole formulary may also be taken as a supplication to God, viewed from the theistic stand-point, in which case the descriptions are to be taken as those of the attributes of God. The mystic syllable Om is set forth in the Upaniṣads as the object of profound meditation and the highest spiritual efficacy is attributed to it. The Chāndogyopanisad, II, 23 states that this sacred exclamation was discovered by Prajāpati through meditation for the benefit of the world; that it is the quintessence of the Veda; and that the entire speech is comprehended by it just as a leaf is spread over by the ribs. As ideas and things are inseparable, by including all ideas through speech it also includes all objects; hence it is said to possess a manifold or universal form. The Kathopanisad, II. 15-17, extols Om as the highest Goal of all religious striving by affirming it to be the imperishable support and best means for resting the mind. The Praśnopanisad, V. 2-7 identifies it with the a-cosmic and cosmic Reality, Para and Apara Brahman, and considers it as the only (eva) āyatana (resting place or support) to attain either of the two above aspects of Brahman. Further it is stated there that he who meditates with the help of it till departure is relieved of his sins just as a snake is relieved of its slough, and is lifted to the Highest. Bṛhadāraṇyaka, V. 1.1 marks Om as identical with Ether-Brahman to serve as a means of meditation. Muṇḍakopanisad, II. 2.6 asks to meditate upon the Ātman as Om, while the same text allegorically considers it as a bow (II.24) from which the arrow, i.e., the soul, is sent to its mark, namely, Brahman. The unique exaltation of Om is entered in the Māṇḍūkyopanisad, where it is identfied with the All — ens realissimum. It contains not only the three Mātrās (morae) but the mora- less part corresponding to the transcendent Reality, Turīya. The

Bhagvadgītā, from all that has gone before, states that the Lord Himself is Om in all the Vedas (VII. 8 & IX. 17), that this monosyllabic Brahman should be uttered by a dying man for attaining the highest destiny (VIII. 13), and that it is the designation of Brahman (XVII. 23).

He who knows the sense of Om knows the Veda, says Manu, XI. 266. The Greek concept of logos, borrowed by Christianity, has some resemblance with this Hindu symbol. There is no other holy formula so full of sacred potency or so short and easy to be uttered even by a dying man, except this great Mantra.

2. Intellectual vigour. — Medhā means intelligence and mental power, especially a tenacious memory. The seeker after Brahmavidyā must be able to concentrate his thought on a given object and keep it uninterruptedly in the field of attention. In fact this power of attention is the essence of all education. The mind should be gripped by a single aim and it should once for all cease to wander among manifold and endless thoughts. Study of the Vedas is an auxiliary means to the direct intuition of Reality, though concentration is a direct aid to it. One who is a bankrupt in mental power and has only a poor memory, can neither concentrate his thought or retain what has been learnt. Hence the prayer is very appropriate at the very outset.

3. Amṛta literally means immortal or what confers immortality. Here it stands for the Vedas which are a means to immortality.

4. May I be etc. — The Upaniṣads declare often the need of strength, physical, moral, and spiritual, for realizing our highest destiny. The word Vicarṣaṇa is an altered form of Vicakṣaṇa.

5. Om is the cover or sheath of Brahman. This figure is employed only to suggest that the Highest Reality which is the immediate and innermost Self of man can be objectified for the purpose of worship only through a Pratīka, a symbol. All worship except that of identity with the Self is symbolic and that of Om is the best.

(हे देव he deva O God) तत्तः tataḥ after (having endowed me with intelligence and fitness) मे me for me पशुभिः सह paśubhiḥ saha along with cattle. लोमशाम् lomaśām consisting in wooly animals श्रीयम् śriyam prosperity, fortune आ वह āvaha fetch; (या yā which श्री: śrīḥ fortune) मम mama to my आत्मनः ātmanah self अन्न-पाने anna-pāne food and drink वासांसि vāsām̐si clothes गावः gāvaḥ ( = गा: gāḥ) cows च ca and सर्वदा sarvadā for all time अचीरम् acīram (= अचिरम् aciram) without delay or for all the time कुर्वाणा kurvāṇa producing वितन्वानः vitanvānā increasing आवहन्ती āvahantī fetching च ca and (भवतु bhavatu let it be). स्वाहा svāhā may blessing rest on this oblation. ब्रह्मचारिणः brahmacāriṇaḥ celebate students of Brahmavidyā मा ma me आ ā towards (or all through) यन्तु yantu come. Svāhā ब्रह्मचारिणः brahmacāriṇaḥ celibate students मा mā me वि vi from different directions or away आयन्तु āyantu come to. Svāhā. ब्रह्मचारिणः brahmacāriṇaḥ celibate students सः saḥ to me प्र pra much, excessively आयन्तु āyantu come Svāhā. ब्रह्मचारिणः brahmacariṇaḥ celebate students दमायन्तु damāyantu be self-controlled. Svāhā. ब्रह्मचारिणः brahmacāriṇaḥ celibate students शमायन्तु śamāyantu be calm. Svāhā.

O God, after having endowed me with intelligence and fitness, confer on me fortune- consisting in wooly animals along with cattle. May Fortune produce for me without delay and for all time, bringing ceaselessly and in an increasing measure, food and drink and cloth and kind. All through, may celebate students of hallowed wisdom come to me. May1 blessings rest on this oblation ! May they come to me from far off and from different directions! Hail to! May they come

in large numbers! Hail to! May they be self - controlled and calm! Hail to!

[NOTES—These are invocations with which oblations should be offered into the sacred fire for getting fortune and students. Wealth in the hands of an intelligent man is the means of doing spiritual work through which purity of mind is attained, and then wisdom. From the stand- point of the teacher the prayer is altruistic, for he is as anxious to get a very large number of students, calm and free from outgoing activites, as he is anxious to get wealth in food and clothings.

1. The indeclinable word Svāhā marks the end of a formula after repeating which one oblation is offered into sacrificial fire.]

जने jane among people यशः yaśah renown असानि asāni may I attain. Svāhā. वस्यसः vasyasaḥ (= वसीयसः vasiyasah) among the wealthier श्रेयान् śreyān superior असानि asāni may I become. भग bhaga gracious Lord, तम् tam that त्वा tvā Thee प्रविशानि praviśāni may I enter. Svāhā. भग bhaga gracious Lord मा mā me प्रविश praviśa enter. Svāhā. भग bhaga gracious Lord तस्मिन् tasmin sahasraśākhe in that which has a thousand branches त्वयि tvayi in Thee अहम् aham I निमृजे nimṛje cleanse myself. Svāhā. (हे he) धातः dhataḥ O creator and arranger, यथा yathā as आपः āpaḥ waters प्रवता pravatā downwards यन्ति yanti course, यथा yathā as मासाः māsāḥ months अहर्जरम् aharjaram the year (यन्ति yanti mingle) एवम् evam similarly माम् mām me ब्रह्मचारिणः brahmacāriṇaḥ, celibate students सर्वतः sarvataḥ from every side आयन्तु āyantu come and join. Svāhā. प्रतिवेशः prativeśaḥ refuge (lit. an adjacent house) असि asi thou art; मा mā me प्रभाहि prabhāhi illuminate; मा mā me प्रपद्यस्व prapadyasva possess.

May1 I become renowned among men. Svāhā. May2 I become superior to those who are wealthier than ordinary people. Svāhā O gracious Lord, may I enter into Thee. Svāhā. May Thou, O gracious Lord, enter3 into me. In that Self of Thine with a thousand4 branches, O Lord, may I cleanse myself of all sin. Svāhā. As water flows downwards, as months mingle with the year, so, O creator and arranger of all, may celebate students come to me from all sides. Svāhā. Thou art the Refuge near at hand; illuminate me, take5 possession of me.

[NOTES—]. See page 6.

2. The Upaniṣads mainly speak of knowledge and liberation. Hence wealth is sought to perform religious rites which serve to destroy past sins. Fulfilment of earthly or heavenly desires cannot be the purpose of rites laid down in the section of knowledge, to which the Upaniṣads belong, as the entire section of rituals preceding it has that one definite aim of obtaining rewards on the earth or heaven.

3. Enter into me.— i.e. Let there be complete unity between Thee and me.

4. Thousand branches etc. — It may refer to the various texts of the Veda which are but the expression of the Praṇava or, as Acyutakṛṣṇānanda suggests, the various Divine forms such as Brahmā, Viṣṇu, and the rest The utterance of Praṇava is the best means of cleansing oneself of sin.

5. Take possession etc. — ‘As a piece of iron dipped in mercury is converted into another substance, so do thou transform me into Thyself essentially and in form.’ —Saṅkara.]

LESSON FIVE

भूर्भुवः सुवरिति वा एतास्तिस्रो व्याहृतयः । तासांमुहस्मैतां चतुर्थीम् । माहांचमस्यः प्रवेदयते । मह इति । तद् ब्रह्म । स आत्मा । अङ्गान्यन्या देवताः । भूरिति वा अयं लोकः । भुव इत्यन्तरिक्षम् । सुवरित्यसौ लोकः । मह इत्यादित्यः । आदित्येन वाव सर्वे लोकाः महीयान्ते । भूरिति वा अग्निः । भुव इति वायुः । सुवारीत्यादित्यः । मह इति चन्द्रमाः । चन्द्रमसा वाव सर्वाणि ज्योतींषि महीयान्ते । भूरिति वा ऋचः । भुव इति सामानि । सुवरिति यजूंषि । मह इति ब्रह्म । ब्रह्माण वाव सर्वे वेदा महीयान्ते । भूरिति वै प्राणः । भुव इत्यपानः । सुवरिति व्यानः । मह इत्यन्नम् । अन्नेन वाव सर्वे प्राणा महीयान्ते । ता वा एताश्चतस्रश्चतुर्धा । चतस्रश्चतसो व्याहृतयः । ता यो वेद । स वेद ब्रह्म । सर्वेऽस्मै देवाः बलिमावहन्ति । इति पञ्चमोनुवाकः ॥

भूः Bhūḥ भुवः Bhuvah सुवः suvaḥ इति iti thus एताः etāḥ these तिस्रः tisraḥ three वै vai verily व्याहृतयः Vyāhṛtayah the Vyāhṛtis (mystical utterances) उ u further ह ha of course तासाम् tāsāṁ among the (i.e. the Vyāhṛtis) एताम् etām this चतुर्थीम् caturthīm the fourth महः Mahah इति iti thus माहाचमस्यः Māhācamasyah (the son of Māhācamasa) प्रवेदयते sma has known by divine intuition, proclaimed. तत् tat that ब्रह्म Brhma Bhraman; सः saḥ he आत्मा ātmā Ātman; अन्याः anyāḥ other देवताः devatāḥ deities अङ्गानि aṅgāni the limbs. भूः इति bhūḥ iti what is called Bhūḥ वै vai verily अयम् ayam this लोकः lokaḥ world. भुवः इति bhuvah iti what is called Bhuvah अन्तरिक्षम् antarikṣam intermediate space between heaven and the earth; सुवः इति suvaḥ iti what is called suvaḥ असौ asau yonder लोकः lokaḥ world (i.e. heaven or sky); महः इति mahaḥ iti What is called Mahah आदित्यः ādityaḥ the Sun; आदित्येन ādityena by the sun वाव vāva indeed सर्वे sarve all लोकाः lokāḥ worlds महीयान्ते mahīyante are gladdened, magnified. भूः इति bhūḥ iti what is called Bhūḥ वै vai indeed अग्निः agniḥ fire; भुवः इति bhuvah iti what is called Bhuvah वायुः Vāyuḥ air; सुवः इति suvaḥ iti what is called Suvah आदित्यः ādityaḥ the Sun; महः इति mahaḥ iti what is called Mahah चन्द्रमाः candramāḥ the moon; चन्द्रमसा candramasā by the moon वाव vāva verily सर्वाणि sarvāṇi all ज्योतींषि jyotīṁṣi lights महीयान्ते mahīyante are magnified. भूः इति bhūḥ iti what is called Bhūḥ वै vai indeed ऋचः ṛcaḥ laudatory verses of the Veda; भुवः इति bhuvah iti what is called Bhuvah सामानि sāmāni the chants of Sāmaveda ; सुवः इति suvaḥ iti what is called Suvah यजूंषि yajūṁṣi the sacrificial formulae; महः

इति mahah iti what is called Mahah ब्रह्म brahma Brahman; ब्रह्मणा brahmaṇā by Brahman वाव vāva verily सर्वे sarve all वेदा: vedāḥ the Vedas महीयन्‍ते are magnified. भू: इति bhūḥ iti what is called Bhūḥ वै vai indeed प्राण: prāṇaḥ inspiration; भुव: इति bhuvaḥ iti what is called Bhuvaḥ अपान: apānaḥ expiration; सुव: इति suvaḥ iti what is called Suvah. व्यान: vyānaḥ the breath that sustains life when breath is arrested; मह: इति mahaḥ iti what is called Mahah अन्नम् annam food, अन्नेन annena by food वाव vāva verily सर्वे sarve all प्राणा: prāṇāḥ animate beings महीयन्‍ते mahīyante are delighted. ता: tāḥ those वै vai verily एता: etāḥ these चतस्र: catasraḥ four व्याहृतय: vyāhṛtayaḥ vyāhṛtis चतस्र: catasraḥ catasraḥ four and four चतुर्धा caturdhā fourfold (भवन्ति bhavanti become). य: yaḥ who ता: tāḥ them वेद veda meditates upon स: saḥ he ब्रह्म brahma Brahman वेद veda knows. सर्वे sarve all देवा: devāḥ gods अस्मै asmai to him बलिम् balim tribute, homage आवहन्‍ति āvahanti bring.

Bhūḥ Bhuvaḥ, and Suvaḥ—these are, verily, the three celebrated mystical utterances. In addition to these there is, of course, a fourth one which Māhācamasya1 proclaimed. That is Brahman; that is the Ātman; other gods are its limbs. What is called Bhūḥ stands for this world, the fire, the sacred verses called Ṛks, and the air that is breathed in (i.e. Prāṇaḥ). What is denoted as Bhuvaḥ stands for the intermediate space between heaven and the earth, the air, the Sāman chants, and the air that is breathed out (i.e. Apānaḥ). What is noted as Suvaḥ stands for heaven, the sun, the sacrificial formulae called Yajus, and the vital airs that sustain life when breath is arrested (i.e. Vyānaḥ). What is called Mahaḥ is the sun, the moon, Brahman (i.e. Om), and food. Verily, through the sun all the worlds, through the moon all lights, through Brahman all the Vedas, and through food all animate beings, are2 magnified. These indeed are the four Vyāhṛtis comprised in a group of four and becoming fourfold. He who meditates upon them knows Brahman; and to him all3 gods bring homage.

[NOTES—The Vyāhṛtis are used in connection with various Vedic rituals. They form a theme for internal meditation here. At persent there are seven Vyāhṛtis, Bhūr, Bhuvaḥ, Suvaḥ, Mahaḥ, Janaḥ, Tapaḥ, and Satya representing the seven upper worlds. The fourth one was revealed by Mābācamasya through divine intuition. It is derived from a root syllablc meaning to become great, or to grow without limit. The term Brahman also is derived from a root having the same meaning. Here therefore Mahaḥ is equated with Brahman qua Ātman for the purpose of the meditation prescribed in this Lesson. In common usage the word Ātman denotes the whole personality as distinguished from the separate members as head, hands, and feet. Here the fourth Vyāhṛti takes the place of the Atman and the other three Vyāhṛtis that precede take the position of the members of the body. By an originative injunction it is laid down that one who desires the rewards held out at the end of the Lesson should meditate that his Ātman is Mahaḥ, or the Virāṭ-Brahman, of which the Vyāhṛtis representing the deities in the form of fire, sun, moon, food, vital force, Om, etc. are the limbs. The sixteen divisions of the Vyāhṛtis correspond to the Ṣoḍaśa-kalā Puruṣa mentioned in other Upaniṣads. It is also suggested that the various worlds are but the limbs of the Virāt.

1. Māhācamasya— By the mention of the name of the Ṛṣi it is hinted that during the meditation grateful remembrance of the sage who initiated the particular worship must also

be deemed part of the act.

2. Are magnified etc. —The worlds are magnified by the sun by making it possible for the denizens of the worlds to function in due order. The moon magnifies the stars by its primacy among them. Brahman here stands for Om, and it is said that the whole Veda is esteemed for this essential element; or because Brahman is its subject- matter. By food all creatures are increased and gladdened because they subsist on food.

3. All gods etc. —i.e. When the Upāsaka has attained his union with the Virāṭ - Brahman as a result of devout meditation, all the gods pay him homage in that capacity.]

LESSON SIX

स य एषोऽन्तर्हृदय आकाशः । तस्मिन्नयँ पुरुषो मनोमयः । अमृतो हिरण्मयः । अन्तरेṇ तालुके । य एष स्तन इवावलम्बते । सैन्द्रयोनिः । यत्रासौ केशान्तो विभर्तते । वypोह्यँ शीर्,कपाले

भूरित्यग्नौ प्रतितिष्ठति । भुव इति वायौ । सुवरित्यादित्ये । मह इति ब्रह्मणि । आप्नोति स्वाराज्यम् । आप्नोति मनःस्पतितिं । वाक्पति श्चाक्षुष्पतिः । श्रोत्रपतिर्विज्ञानपतिḥ । एतत्ततो भवति । आकाशशरीरँ ब्रह्म । सत्यात्मप्राणारामँ मन आनन्दँ । शान्तिसँरुद्धममृतँ । इति प्राचीनयोगोपास्व ॥ इति षष्ठोऽनुवाकः ॥

Sa ya eṣóntarhṛdaya ākāśaḥ. tasminnayaṁ puruṣo manomayaḥ. amṛto hiraṇmayaḥ. antareṇa tāluke. ya eṣa stana ivāvalambate. Sendrayoniḥ. yatrāsaū keśānto vivartate. vyapohyaṁ śīrṣakapāle.

bhūritityagnau pratitiṣṭhati. bhuva iti vāyau. suvari- tyāditye. maha iti brahmaṇi. āpnoti svārājyam. āpnoti manasaspatim, vākpati ścaksuspatih. śrotrpatirvijñānapatiḥ. etattato bhavati. ākāśa- rīraṁ brahma. satyātmaprāṇārāmaṁ mana ānan- daṁ. śāntisamṛddhamamṛtaṁ. iti prācīnayogyopāsva. iti ṣaṣṭhonuvakaḥ.

अन्तर्हृदय antarhṛdaya within the heart यः eṣaḥ yaḥ which, this (well known) आकाशः ākāśaḥ bright space तस्मिन् tasmin in it सः saḥ that अयम् ayam this मनोमयः manomayaḥ intelligent अमृतः amṛtaḥ immortal हिरण्मयः hiraṇmayaḥ golden, effulgent पुरुषः puruṣaḥ soul (साक्षात्कर्तव्यःः sākṣātkartavyāḥ should be realized, उपासितव्यः ca and worshipped). (या y ā which नाड़ी nāḍī hollow canal सुषुम्ना नाम suṣumnā nāma called suṣumnā) तालुके tāluke the two arteries of the palate अन्तरेṇ antareṇa amidst यः eṣaḥ yaḥ eṣa ḥ well known स्तनः stanaḥ teat, nipple इव iva like अवलम्बते avalambate hangs down (तस्य ca antareṇa tasya ca antareṇa through even that गतā gatā passing), यत्र yatra where असौ asau that केशान्तः keśāntaḥ root of the hair विभर्तते vivartate is made to part ( तत्र tatra there) शीर्षकपाले śīrṣakapāle the two sides of the skull. व्यपोह्य vyapohya having cleft (विनिर्गतā ca and passes out) सा sā that इन्द्रियोनिः indrayoniḥ the gate leading to the Supreme Lord; (तया tayā through that विनिष्क्रमya viniskramya passing out विद्यान vidyān the worshipper) अग्नौ agnau in the fire भूः इति bhūḥ iti uttering (to himself) Bhūḥ, आदित्ये āditye in the Sun सुवः इति suvaḥ iti uttering (himself) Suvah, ब्रह्मणि brahmaṇi in Brahman महः इति mahaḥ iti uttering (to himself) Mahah ( च ca and) प्रतितिष्ठति pratitiṣṭhati abides, stays,

brahma- buūtaḥ having become the Virāṭ-Brahman) स्वाराज्यम् svārājya m self sovereignty, uncontrolled dominion आप्नोति āpnoti obtains; मनसस्पतिम् manasaspatim the lord of the mind आप्नोति āpnoti reaches. (किं kim ca moreover वाक्पति: vākpatiḥ lord of the power of speech, चक्षुष्पति: cakṣuṣpatiḥ lord of the power of sight, श्रोत्रपति: śrotrapatiḥ h lord of the hearing विज्ञानपति: vijñānapatiḥ lord of all understanding (च ca and भवति bhavati he becomes). ततः tataḥ after that एतत् etat this आकाशशरीरम् ākāśaśarīram having ether as the body सत्यात्म-प्राणारामम् Satyātma-prāṇārāmaṃ that which has its essence in Truth and its sport in the life-force मन-आनन्दम् mana-ānandam which is the felicity of the mind शान्तिसमृद्धम् Śānti- (samrddham tranquil and perfect, abundantly endowed with peace अमृतम् amrtam immortal and divine ब्रह्म brahma भवति bhavati he becomes इति iti in the manner stated above प्राचीनयोग्य prācinayogya O Prācinayogya, उपास्व upāsva you perform worship.

There is within1 the heart the bright space known to all; there, let the worshipper meditate upon and realize the intelligent, imperishable, effulgent Soul. The2 hollow canal called suṣumnā lies through the two arteries of the upper palate and the nipple- like growth, that hangs down from amidst the two palatal arteries; it passes3 out at the crown where the root of the hair is made to part, opening the skull in the centre. That is the gate leading to the Supreme Lord. The worshipper, at the time of his final departure, gains his exit from the body through that passage and abides in fire uttering4 to himself the mystic syllable Bhūḥ! he stays in air, sun, and Brahman uttering to himself Bhuvah, Suvah, and Mahah respectively. Having become the Virāṭ - Brahman he moreover obtains self-sovereignty and reaches the Lords of the powers of sight and hearing; and speech and understanding. And after that he5 becomes the immortal and divine Brahman whose body is the ether, whose essence is Truth, whose sport is in the life-force, who6 is the felicity of the mind, and who is abundantly endowed with peace. You, O Prācinayogya, worship in the manner described above.

[NOTES—This Lesson appears to be cryptic. For interpreting it Śaṅkarācārya's commentary has been closely followed, and words are supplied from it to construe the passage directly in an unbroken manner. According to the great commentator this Lesson lays down the accessories of the meditation taught in the preceding Lesson; that is, the place where Brahman is to be worshipped as Mahah, the attributes that are to be remembered in the act, the passage by which the Soul unites Itself with the object of its worship (i. e. the Supreme Lord), and the location from where the soul enjoys the homage paid by the gods.

1. Within the heart etc :-The Puruṣa or Soul, being an unextended spiritual entity, is bereft of all spatial connotation; yet the part of the body where He can be realized, according to the Upaniṣads, is the heart, probably because it is the most vital and psychically affective part and the part which appears earliest in the embryo.

2. The hollow canal etc. —Indrayoniḥ in the text is made out to be the suṣumnā. Sāyaṇa clearly points out that by saying that the suṣumnā lies through the nipple-like growth hanging down from the middle of the hard palate, the Upaniṣad means only that it lies quite close to

it. It is just like one pointing the finger to the tip of the branch of a tree to show an invisible star. Swāmi Vivekānanda explains the process involved thus: In the spinal cord lies suṣumnā, a hollow canal, a line of action, running right through it. Where the spinal cord ends in some of the lumbar vertebrae, a fine fibre issues downwards (probably the nipple-like object hanging down) and the canal runs up even within that fibre, only much finer. When by the power of internal meditation the vast mass of energy stored up (i.e. the infinite potentiality of the Puruṣa or Soul) travel along the suṣumnā reacting on each centre supersensuous perception results; and when it reaches the brain the whole brain reacts and results in the full blaze of illumination, or perception of the Self. The suṣumnā is closed in the case of the ordinary person but an adept in meditation can open the path as stated in the Upaniṣad and gain union with the Deity. By the discipline mentioned here the whole body is made rhythmic, breath is regulated, and perfect calmness is brought over the whole personality.

(Vide Rajayoga, chs. IV & V.)

3. Passes out etc.— cf. Chāndogyopanisad, III. 14 and VIII. 6; Kaṭhopaniṣad, VI. 16; Bhagavadgītā. VIII. 13; etc.

4. Uttering etc.—In the Bhagavadgītā, VIII. 13, similarly, it is declared that he who departs from the body uttering to himself Om attains the highest goal. According to the present seer the dying Upāsaka utters the four Vyāhṛtis and is presently united with Brahman that is characterized as Mahat and that has the other Vyāhṛtis as the members. His union with Brahman is here stated as abiding in Fire, Air, Sun, and Mahah. In fact, he gains cosmic consciousness as the cosmic Puruṣa or universal Soul.

5. He becomes etc.— He becomes the spirit behind all conscious and unconscious cosmic functions.

6. Who is the felicity etc. - Only when the mind ceases from its preoccupation with the sense-objects and turns to Brahman it can enjoy true bliss; for Brahman is the source of the reflected happiness which the mind experiences even in sense contact.

A modern scholar suggests that this difficult passage in the text perhaps testifies to the advanced physiological knowledge of the seer inasmuch as it refers the intellectual centre and sense centres to the brain; for the Soul sets mastery over these only by moving to the brain from the heart. He also conjectures that the nipple hanging down may refer to the pituitary body to which the soul in the heart moves along the course of the sympathetic nerves, and through which further to its overlord in the lateral ventricle, around which in the grey matter, are situated the various special sense-centres.

LESSON SEVEN

पृथिव्यन्तरिक्षं द्यौर्दिशोऽवन्तरदिशः । अग्निर्वायुरादित्यश्चन्द्रमा नक्षत्राणि । आप ओषधयो वनस्पतय आकाश आत्मा । इत्यधिभूतम् । अथाध्यात्मम् । प्राणो व्यानोऽपान उदानः संमनः । चक्षुः श्रोत्रं मनो वाक्त्वक् । चर्म मांसं सङ्गु स्नावास्थि मज्जा । एतद्विविधायुर्यिर्षिरवोचत् । पादक्तेनैव पादक्तग्ं सृज्योतीति । वा इदगं सर्वम् । पादक्तेनैव पादक्तग्ं सृण्ज्योतीति॥ इति सप्तमोऽनुवाकः ॥

dyaurdiśōvantaradiśāḥ. agnirvāyurādityāścandramā nakṣatrāṇi. āpa oṣadhayo vanaspataya ākāśa ātmā. ityadhibhūtaṁ. athādhyātmaṁ. prāṇo vyanopāna udānaḥ samānah. cakṣuh śrotram mano vāktvak, carma māguṁ sagguṁ snāvāsthi majjā. etadadhividhāyarṣiravocat pāñktam vā idagṁ sarvam. pāñktenaiva pāñktagghaṁ sṛjyotīti. iti saptamonuvakaḥ.

अधिभूतम् adhibhūtam ( भूतानि अधिकृत्य bhūtāni adhikṛtya) upon the elements:- पृथिवी prthivī earth, अन्तरिक्षम् antarikṣam intermediate space between heaven and earth. द्यौः dyauḥ heaven, दिशः diśaḥ major points

of the compass, अवान्तरदिशा avāntaradiśāḥ minor points of the compass.

अग्नि: agniḥ fire, वायु: vāyuḥ air, आदित्य: ādityah sun चन्द्रमाः candramāḥ moon, नक्षत्राणि nakṣatrāṇi stars, आप: āpaḥ water, ओषधय: oṣadayah herbs वनस्पतय: vanaspatayaḥ big trees, आकाश: ākāśaḥ shining space or ether, आत्मा ātmā corporeal personality or body इति iti thus (ध्यायेत् dhyayet one should meditate). अथ atha after that अध्यात्मम् adhyātmam் up on oneself: प्राण: prāṇaḥ Prāṇa, व्यान: vyānaḥ Vyāna, अपान: apānaḥ Apāna, उदान: udānaḥ Udāna समान: samānaḥ Samāna, चक्षु: cakṣuḥ power of sight, श्रोत्रम् śrotram power of hearing मन: manaḥ organ of thinking वाक् vāk organ of speech, त्वक tvak organ of touch, चर्म carma skin, मांसम् māṃsam flesh, स्नावा snāvā muscle, अस्थि asthi bone, मजja majjā marrow (इति iti thus ध्यायेत् dhyayet one should reflect) ऋषि: ṛṣiḥ the sage एतत् etat this अधिविधाय adhividhāya having settled, distributed पाड्क्तम् pāṅktam five fold वै vai verily इदम् idam this सर्वम् sarvam universe (litall) पाड्क्तेन pāṅktena by one set of five एव eva really पाड्क्तम् pāṅktam (the other) set of five स्पृणोति sprṇoti fulfils, preserves इति iti thus अवोचत् avocat declared.

One should meditate upon the Elements that compose the universe, namely, the earth, the intermediate space between the earth and heaven, sky, major and minor points of the compass, fire, air, sun, moon, stars, water, herbs, large trees, ether, and one’s body. After that one should meditate upon oneself reflecting on Prāṇa, Vyāna, Apāna, Udānā, Samāna, skin, flesh, muscle, bone, marrow, and organs of sight, hearing, thinking, speech and touch. The seer who revealed this by intuition, having grouped the various objects, declared that the whole universe is based on a fivefold principle, and that one set of five preserves the other set of five.

[NOTES—The group under the Elements (Adhibhūta) includes the five great elements that constitute the universe and their conspicuous products, ten in number. On the whole they form three sets of five. Under the heading Adhyātma come the subtle and the gross bodies. The components of the first are included under two sets of five. The whole Virāṭ body is thus described. The worshipper of this aspect of Brahman attains Hiranyagarbha or the WorldSoul. The number five has its special signficance because of its familiarity in two Vedic connections. Sacrificial worship which was the universal practice of the Vedic religion has five factors; namely, the sacrificer, his wife, his son, and wealth which includes ingredients, human efforts, and gods. There is also a common Vedic metre called Paṅkti having five feet of eight syllables each, The seer opens up a cosmic vision through this principle of five based on facts known to all.

1. Prāṇa etc.— Prāṇa is that function of the vital airs which causes breathing in; Vyāna sustains life when breath is arrested; Apāna functions while breathing out and evacuating; Udāna holds the joints and effects the departure of the soul from the body at death; Samāna circulates in the body and assimilates food.]

LESSON EIGHT

ओमिति ब्रह्म । ओमितीदꣳ सर्वम् । ओमित्येतदनुकृति ह्सꣵ वा उप्योꣳश्रावयेत्याश्रावयन्ति ।

ओमिति सामानि गायन्ति । ओगूं शोमिति शस्त्राणि शंसन्ति । ओमित्यध्वर्युः प्रतिगरं प्रतिगृणाति । ओमिति ब्रह्मा प्रसौति । ओमित्यग्निहोत्रमनुजानाति । ओमिति ब्राह्मणः प्रवक्ष्यन्नाह ब्रह्मोपोपनवानिति । ब्रह्मैवोपप्नोति ॥ इति अष्टमोऽनुवाकः ॥

Omiti brahma, omitīdaṁ sarvam Omityetanukṛti rhasma vā apyośrāvayetyāśrāvayanti Oṃ iti sā māni gāyanti. Ogṁ śomiti śastrāṇi śaṃsanti. Omityadhvaryuḥ pratigaraṁ pratigṛṇāti. Oṃ iti brahmā prasauti. Omityagnihotramanujānāti. Oṃ iti brāhmaṇaḥ pravakṣyannāha brahmopāpnavāniti. brahmaivopāpnoti. iti aṣṭamō nuvākah.

ओम् Om Om इति iti thus ब्रह्म brahma Brahman (उपासीत upāsīta one should meditate on) ; ओम् Om Om इति iti thus इदम् idam this (universe) सर्वम् sarvam all ओम् om Om इति iti thus एतत् etat this ह स्म वै ha sma vai is universally known अपि api also अनुकृति: anukṛtih compliance ओ O (— ओम् om) O श्रावय srāvaya (O Agnīdhra) cause (the Devas) to hear (that an oblation is ready to be offered) इति iti thus आश्रावयन्ति āśrāvayanti they (i.e. the priests who officiate at the sacrifice) give to know, cause to listen ओम् Om Om इति iti thus सामानि sā māni Sāmans (Vedic hymns set to tune) गायन्ति gāyanti (the Udgātrs i.e. the priests who chant the Sāmaveda) sing. ओम् शोम् Om Śom Om Śom इति iti thus शस्त्राणि Śastrāṇi invocations शंसन्ति śaṃsanti (the Hotṛ priests) recite. अध्वर्युः adhvaryuḥ the priest who institutes the sacrifice ओम् Om Om इति iti thus प्रतिगरम् pratigaram word of encouragement, a responsive call to the address of the Hotṛ priest प्रतिगृणाति pratigṛṇāti responds in recitation ब्रह्मा brahmā the supervising priest in a sacrifice who sets right possible mistakes ओम् om Om इति iti thus प्रसौति prasauti sets in motion, commands (यजमान: yajamānaḥ the sacrificier) ओम् om Om इति iti thus अग्निहोत्रम् agnihotram oblation to Fire अनुजानाति anujānāti authorizes, permits ब्राह्मण: brāhmaṇaḥ one belonging to the class of people who are the repositories and communicators of sacred knowledge ब्रह्म brahma the Veda or the Supreme Truth उपाप्नवानी upāpnavāni let me obtain इति iti thus प्रवक्ष्यन् pravakṣyan proceeding to recite (or explain) ओम् om Om इति iti thus आह āha says ब्रह्म brahma sacred lore or Supreme Being उपाप्नोति upāpnoti obtains एव eva assuredly.

One should contemplate: Om is Brahman; all this universe, perceived and imagined, is Om. It is universally known that Om is the term of compliance. The priests officiating at the sacrifice direct the assistant with the words: O Agnīdhra, make it known to the Devas that the oblation is ready to be offered. Starting with Om the Sāman-chanting Udgātr priests sing. Uttering Om Som in the beginning, the Hotr priests recite the invocations. s2The Adhvaryu addresses his response3 to the Hotr with the syallble Om. Brahma sets4 the sacrifice in motion uttering Om. The sacrificer authorizes5 the Adhvaryu to offer the oblation to fire uttering Om. A Brāhmaṇa proceeding to recite6 the Veda intending ‘Let me obtain the Veda,’ says Om.

Assuredly he attains Brahman.

[NOTES—First it is laid down that one should meditate purely upon Om without thinking of any supervening factor. For Om is the manifesting word of God (Yoga- sūtras, I. 27). In practice one should repeat the syllable Om with the mind fixed on its meaning, i.e. Brahman. ‘Symbol’, says Swāmi Vivekananda, ‘is the manifestor of the thing signified, and if the thing signified has already an existence, and if by experience, we know that the symbol has expressed that thing many times, then we are sure that there is a real relation between them. The idea of God is connected with hundreds of words and each one stands as a symbol for God. But there must be a generalization among all these words, some substratum, some common ground of all these symbols; and that which is the common symbol will be the best and really represent them all. Om is such a sound, the basis of all sounds. The first letter ‘a’ is the root sound, the key, pronounced without touching any part of the tongue or palate; ‘m’ represents the last sound in the series, being produced by the closed lips; and the ‘u’ rolls from the very root to the end of the sounding board of the mouth. Thus Om represents the whole phenomena of sound-producing. As such it must be the natural symbol, the matrix, of all the various sounds. It denotes the whole range and possibility of all the words that can be made.’ Thus all this universe, made of name and form, is comprehended by Om through the words in all the languages denoting the objects of the universe. In this manner Om pervades all words and things. (Vide also note 1 on p. 33.)

1. It is universally known etc. —The Bhagavadgītā, XVII. 24. says that with the utterance of the word Om sacrifices, gifts, and penance enjoined by the scriptural rule are always begun. There are scriptural words to the effect that all undertakings which start with Om become fruitful. Eight examples are cited here from Vedic rituals showing how Om is employed in various ways.

2. Invocations. —The original word Śastra is specially applied to the verses recited by the Hotṛ and his assistant as an accompaniment to the Grahas at the Soma libation. They are recited either aubibly or inaudibly. As opposed to the Śastra there is the Stoma which is sung.

3. Response etc. —Pratigara denotes the responsive call of the Adhvaryu to the address of the Hotṛ while singing. It is an encouragement given to the latter when he has sung part of a hymn, and it will be taken as a sign to proceed.

4. Sets the sacrifice etc. — Urges the Ṛtvik, i.e., the performing-priest, to begin action. E.g. ‘Om prokṣa’— Now, you sprinkle.

5. Authorizes etc. — While performing the fire sacrifice called Agnihotra, the Adhvaryu has to take a portion of the milk from the milk-vessel and pour into the Agnihotrahvani. He asks the Sacrificer, ‘Shall I take out the oblation? ‘ The latter permits by uttering Om.

6. Two roots, Vac and Vah, with the prefix ‘pra’ give the future participle Pravakṣyan. As the former means ‘to recite’ and the latter ‘to convey’ the passage would bear two interpretations; (1) A Brahmaṇa, when he is about to recite the Veda, says Om. (2) A knower of Brahman about to take his pupil to Brahman imparts Om (as a means). And, truly, with the help of it he attains Brahman.]

LESSON NINE

ऋतं च स्वाध्यायप्रवचने च । सत्यं च स्वाध्यायप्रवचने च । तपश् च स्वाध्यायप्रवचने च । दमश् च स्वाध्यायप्रवचने च । शमश् च स्वाध्यायप्रवचने च । अग्नयश् च स्वाध्यायप्रवचने च । अग्निहोत्रं च स्वाध्यायप्रवचने च । अतिथयश् च स्वाध्यायप्रवचने च । मानुषं च स्वाध्यायप्रवचने च । प्रजा च स्वाध्यायप्रवचने च । प्रजनश् च स्वाध्यायप्रवचने च । प्रजातिश् च स्वाध्यायप्रवचने च । सत्यमिति सत्यवचो रथीतरः । तप इति तपोनित्यः पौρουशिष्टिः । स्वाध्यायप्रवचने एवेति नाको मौद्गल्यः । तद्धि तपस्तद्धि तपः ॥ इति नवमोडनुवाकः ॥

ṛtam ca svādhyāyapravacane ca. satyam ca svādhyāyapravacane ca. tapaśca svādhyāya pravacane ca. damaśca svādhyāya pravacane ca.

śamśca svādhyāya pravacane ca. agnayaśca svādhyāya pravacane ca. agni hotram ca svādhyāya pravacane ca. atithayaśca svādhyāya pravacane ca. manuṣam ca svādhyāya pravacane ca. prajanaśca svādhyāyapravacane ca. prajātiśca svādhyāyapravacane ca. satyamiti satyavacā rāthī- tarah. tapa iti taponityah pouruṣiṣṭih. svādhyāyapravacane eveti nāko moudgalyah.

ṛtamṛtam which is right and proper as fixed by the scriptural rules and one's own reflection, स्वाध्यायप्रवचने svādhyāyapravacane ( स्वाध्यायश्र प्रवचनम् च svādhyāyaśca pravacanam ca) learning of the Vedas or reciting it to oneself and imparting of it to others सत्यम् satyam truthfulness, sincerity in action तपः tapah penance, religious observances that involve self-denial दमः damah self-restraint शमः śamah absence of passion, tranquillity अग्नयः agnayah consecrated Fires (that are to be tended) अग्निहोत्रम् agnihotram the offering of the oblations in the Fire everyday morning and evening अतिथयः atithayah guests मानुषम् manuṣam what is favourable to human welfare प्रजा prajā offspring, family प्रजनः prajanah procreation at the ordained period of time प्रजातीः prajātiḥ birth of grandson or marriage of the son च ca and (repeated 24 times) अनुष्ठेयानि anuṣṭheyāni should be fulfilled). सत्यम् satyam truthfulness (एव eva alone अनुष्ठेयम् anuṣṭheyam should be practised) इति iti so सत्यवचा: satyavacāḥ one who speaks the truth always राथीतरः rāthītarah offspring of Rathītara (मन्यते manyate opines) तप: tapah (एव anuṣṭheyam eva anuṣṭheyam) इति taponityah: iti taponityah he who is constantly engaged in penance पौरुषिष्टि: pauruṣiṣṭih the teacher Pauruśiṣṭih (मन्यते manyate) स्वाध्यायप्रवचने एव svādhyāyapravacane eva (अनुष्ठातव्ये anuṣṭhātavye are to be practised) इति iti thus नाक: nākaḥ Nāka मौद्गल्य: maudgalyah son of Mudgala (मन्यते manyate). तत्त् tat that हि hi assuredly तप: tapah penance (clause repeated). [ स्वाध्याय - प्रवचने svādhyāya - pravacane— the expression is repeated 12 times to emphasize that teaching and learning of the Veda should never be missed even while engaged in the acquisition of the virtues and the discharge of the duties enjoined above].

The practice of what is right and proper as fixed by the scriptural rules and one's own reflection; learning and imparting of the Vedas; truthfulness; religious observances that involve self-denial; self-restraint; tranquillity; tending the consecrated Fires; offering oblations into the Fire daily, morning and evening; hospitality; accomplishing what is favourable to human welfare; bringing up a family; procreation at the ordained period of time; getting the son married:-(all these conditions should be fulfilled before one gets the power of introspection and desire for liberation). The sage Rāthītara, who never swerved from truth, held that truthfulness alone would suffice; Pauruśiṣṭi who was constant in penance thought that devout austerity alone was enough; Nāka of the lineage of Mudgala stressed the study

and imparting of the Vedas.—That1 assuredly is Tapas; indeed, that is Tapas.

[NOTES—If meditation and knowledge alone would give liberation, one may be inclined to question the use of everything else taught by the scriptures. The text here emphasizes that they too have their purpose to serve in leading man to his divine goal.

1. That assuredly is Tapas —It is repeated to inspire special regard. The highest good depends on the study of the Vedas. The Taittirīyāraṇyaka, II. 12. commands to recite the Veda without fail, standing or walking, or sitting or lying down, so that one may be pure. Even the Saṅnyāsins who are above the injunctions of the ritualistic part of the Veda are to study repeatedly the useful portions of it. The study of the Veda cannot be properly undertaken without truthfulness and austerity. Hence the study of the Veda and its imparting alone are emphasized as the highest need; the other virtues naturally go along with them]

LESSON TEN

अहं वृक्षस्य रेरिवा । कीर्तिः पृष्ठं गिरेरिव । ऊर्ध्वपवित्रो वाजिनीव स्वमृतमस्मि । द्रविणंगू सर्वचसम् । सुमेधा अमृतोक्षितम् । इति त्रिशड्कोवे दानुवचनम् ॥ इति दशमोडनुवाकः ॥

ahaṁ vṛkṣasya rerivā. kīrtiḥ pṛṣṭhaṁ gireriva. ūrdhvapavitro vājinīva svamṛtamāsmi. draviṇaṅgū savarčasam. sumedhā amṛtokṣitam. iti triśaṅkovedānuvacanam. iti daśamódanuvākah.

अहम् aham् I वृक्षस्य vṛkṣasya of the tree रेरिवा rerivā (रेरिवन् rerivan) stimulator, mover मम mama mine कीर्तिः kīrtiḥ glory, knowledge गिरेः gireḥ of the mountain पृष्ठम् pṛṣṭham top, upper surface, इव iva like (उच्छ्रितā ucchritā high) (अहम् aham I) ऊर्ध्वपवित्रः ūrdhvapavitraḥ (ऊर्ध्वम् + पवित्रः:) raised to the most Holy, वाजिनी vājinī in the Sun इव iva just as सु -अमृतम् su amṛtam the excellent immortal being सर्वचसम् savarčasam endowed with lustre द्रविणम् draviṇam power wealth सुमेधा: sumedhāḥ of true understanding अमृतोक्षितः amṛtokṣitah (अमृतः + अक्षितः:) imperishable and unchanging or moistened with the ambrosia of immortality (च ca and) अस्मि asmi I am. इति iti thus त्रिशड्कोः triśaṅkhoḥ (of the sage) Triśaṅku (who realized Brahman) वेदानुवचनम् vedānuvacanām recitation of the holy scripture.

I am the stimulator of the Tree1 of the Universe; my2 fameis high like a mountain-top; elevated to the most Holy, I am the excellent3, immortal Being as He is in the Sun. I am the power4, the wealth refulgent with divine intuition; I have attained true knowledge; imperishable and immutable I have become. This is the Sacred Recitation of Triśaṅku1.

[NOTES—It has been emphatically declared in the preceding Lesson that the solemn recitation of the Veda should not be missed by anyone seeking after welfare and liberation. But it will not be feasible for all to repeat and study the whole or even a considerable portion of the Veda daily. Therefore this ‘post-illuminational monologue’ is provided by the sage Triśaṅku as a suitable substitute for the Veda, to be of use to those who aspire to his own realization.

1. A gigantic tree developing from the potentialities hidden in a small seed, rising high up

in the vast sky, and at times standing still and firm in the calm air, and at times trembling and shaking in the wind, has always impressed the minds of men, evoking sublime reflections ; and the sages have taken it as a profound symbol of God as manifest in the cosmos or extending beyond it. Vedic, Buddhistic, Gnostic, Hermetic, Christian, Islamic, and other traditions have reference to this universal symbol, both in the erect and in the inverted positions. Brahma-vṛkṣa, Bodhi-druma, Tree of Life, and the like, are familiar terms in the respective cultures to which these belong. In the Vedic tradition the tree stands either for the Whole Reality or Its Cosmic manifestation. As the Reality, the erect Brahmavṛkṣa consists of a continuous stem with two parts, the one extending as the axis of the cosmos which maintains its existence, and the other branching above the universe. The Śvetāśvataropaniṣad, III. 9. states that the Great Being stands like an immovable Tree, without a second, in His own glory. The Maitrāyaṇyupaniṣad, VI. 4. speaks of the one Aśvattha identified with Om. Ṛgveda, X. 31. 7. and 81. 4. ask क उ स वृक्ष: आस यतो द्यावापृथिवी निष्ठतक्ष? —what is that Tree out of which heaven and earth were fashioned? And the Taittirīyabrāhmaṇa, II. 8. 9. 6. makes it clear that Brahman is that Tree. The Supalāśavṛkṣa mentioned in Ṛgveda, X. 135. 1. is identified with Brahman in the Śatapathabrāhmaṇa, I. 3. 3. 9., VI. 6. 3. 7., and VII. 1.1.5. Again in the Ṛgveda, I. 164. 20. (which verse reappears as Muṇdakopaniṣad, III. 1.) and in I. 164. 22. reference is made to the self-same Tree to which the contrasted aspects of the Supreme Being as Jīva and Brahman are differently related. The Mahābhārata, Aśvamedhaparva, XXV. 20-22 and XV. 12-15, has a full description of the Brahmavṛkṣa. The Viṣṇusahasranāma also counts Vṛkṣa, Aśvattha, Nygrodha, and Udumbara as names of the supreme Deity. In the second conception, viz. Saṃsāravṛkṣa, the Tree is inverted and it has its roots up in the Unmanifested, branching out in the manifested cosmos. The Kathopanisad, VI. I. conceives it, Śvetāśvatara., VI. 6. notices it, and the Bhagavadgītā XV. 1-3 describes it in detail. Śrī Śaṅkara also very eloquently comments on the Saṃsāravṛkṣa in both the contexts. In fact, Brahman being the apparitional cause of the Universe, the Tree is after all the same, and he who has realized Brahman in Essence, like the sage Triśaṅku, through the knowledge of identity, is conscious that he is the mover of the World-Tree as the immanent Ātman, who is the causes of its progression and dissolution.

2. My fame etc. —The exalted spiritual state which he has attained is known even to the gods who pay homage to him.

3. Excellent, immortal etc. —Refers to the Deity in the Sun, Cf. Chāndogya, III. 19, etc.

4. Draviṇa means both wealth and power; just as wealth alleviates worldly suffering, so the power of Brahmajñāna dispels all sorrow.

LESSON ELEVEN

वेदमनूच्याचार्योऽन्तेवासिनमनुशास्ति । सत्यं वद । धर्मं चर । स्वाध्यायान्मा प्रमदः । आचार्याय प्रियं धनाहृत्य प्रजातन्तुं मा व्यवच्छेत्सी: । सत्यान्न प्रमदितव्यम् । धर्मान्न प्रमदितव्यम् । कुशलान्न प्रमदितव्यम् । भूत्यै न प्रमदितव्यम् । स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यम् । देवपितृकार्याभ्यां न प्रमदितव्यम् । मातृदेवो भव । पितृदेवो भव । आचार्यदेवो भव । अतिथिदेवो भव । यान्यनवद्यानि कर्माणि । तानि सेवितव्यानि । नो इतराणि । यान्यस्माकं सुचरितानि । तानि त्वयोपास्यानि । नो इतराणि । ये के चास्मच्छ्रेयांसो ब्राझणा: । तेषां त्वयासनेन प्रश्वसितव्यम् । श्रद्धया देयम् । अश्रद्ध 'यादेयम् । श्रिया देयम् । ह्रिया देयम् । भिया देयम् । संविदा देयम् । अथ यदि ते कर्मविचिकित्सा वा वृत्तविचिकिंत्सा वा स्यात् । ये तत्र ब्राह्मणा: सम्भूर्शिन: । युक्ता अयुक्ता: । अलूक्षां धर्मकामार्ष्य: । यथा तै: तत्र वर्त्तरन् । तथा तत्र वर्तेथा: । अथाभ्याख्यातेषु । ये तत्र ब्राह्मणा: सम्भूर्शिन: । युक्ता आयुक्ता: । अलूक्षां धर्मकामार्ष्य: । यथा तै: तेषु वर्त्तरन् । तथा तेषु वर्तेथा: । एष आदेश: । एष उपदेश: । एषा वेदोपनिषत् । एतदनुशासनम् । एवमुपासितव्यम् । एवमु चैतदुपास्यम् ।। इति एकादशोडनुवाक: ।।

vedarnanūcyācāryōntevāsinamanuśāsti. satyaṁ vada. dharmaṁ cara. svādhyāyānma pramadāḥ. ācāryāya priyaṁ dhanāhṛtya prajātantuṁ mā vayavacchetsīḥ. satyānna pramaditavyam. dharmānna pramaditavyam. kuśalānna pramaditavyam. bhūtyai na pramaditavyam. svādhyāyapravacanābhyāṁ na pramaditavyam. devapitṛkāryābhyāṁ na pramaditavyam. mātṛdevo bhava. pitṛdevo bhava. ācāryadevo bhava. atithidevo bhava. yānyanavadāni karmāṇi. tāni sevitavyāni. nō itarāṇi. yānyasmākaṁ sucaritāni. tāni tvayopāsyāni. nō itarāṇi. ye ke cāsmacchreyāṁsō brāẓaṇāḥ. teṣāṁ tvayāsanena praśvasitavyam. śraddhayā deyam. āśraddh 'yādeyam. śriyā deyam. hriyā deyam. bhiyā deyam. saṁvidā deyam. atha yadi te karmavicikitsā vā vṛttavicikīṁtsā vā syāt. ye tatra brāhmaṇāḥ sambhūrśinaḥ. yuktā alūktāḥ. alūkṣāṁ dharmakāmārṣyaḥ. yathā taiḥ tatra varttarin. tathā tatra vartethāḥ. athābhyākhyāteṣu. ye tatra brāhmaṇāḥ sambhūrśinaḥ. yuktā āyuktāḥ. alūkṣāṁ dharmakāṁmārṣyaḥ. yathā taiḥ teṣu varttarin. tathā teṣu vartethāḥ. eṣa ādeśaḥ. eṣa upadeśaḥ. eṣā vedōpaniṣat. etadanuśāsanam. evamupāsitavyam. evamu caitadupāsyam. || iti ekādaśōḍanuvākaḥ ||

svādhyāyānmā pramadah. ācāryāya priyam dhanamahṛtya prajātantum mā vyavacchetsīḥ. sathyānna pramaditavyam, dharmānna pramaditavyam kuśalānna pramaditavyam. bhūtyai na pramaditavyam, ssvādhyāyapravacanābhyām na pramaditavyam. deva pitṛkāryābhyām na pramaditavyam. matṛdevo bhava. pitṛdevobhavā. ācaryadevo bhava. atithi devo bhava. yānyanavadsssyāni karmāṇi. tāni sevitavyāni. no itarāṇi. yānyasmākam sucaritāni tāni tvayopāsyāni. no itarāṇi ye ke cāsmacchreyāgṃso brāhmaṇāh. teṣām tvayāsanena praśvasitavyam. śraddhayā deyam. aśraddhayādeyam. śriyā deyam. hriyā deyam. bhiyā devam. samvidā devam. atha yadi te karmayicikitsā vā vṛttayicikitsā vā syāt. ye tatra brāhmaṇāḥ sammarśināḥ. yuktā āyuktāḥ. alūksā dharmakāmāḥ syuh. yathā te tatra varteran. tathā tatra vartethāḥ. athābhyākhyāteṣu. ye tatra brāhmaṇāḥ sammarśināḥ. yuktā āyuktāḥ. alūksā dharmakāmāḥ syuh. yathā te teṣu varteran. tatha teṣu vartethāḥ. eṣa ādeśaḥ. eṣa upadeśaḥ. eṣā vedopanisat. etadanuśāsanam. evamu caitadupāsyam. iti ekādaśónuvākaḥ.

वेदम् vedam् Veda अनूच्य anūcya having instructed in आचार्य: ācāryaḥ preceptor अन्तेवासिनम् antevāsinam the disciple अनुशास्ति anuśāsti advises:- सत्यम् satyam truth वद vada (you) speak. धर्मम् dharmam duty, law, prescribed conduct चर cara (you) follow, be occupied with; स्वाध्यायात् svādhyāyāt from the solemn recitation of the scriptures मा ta not प्रमद: pramadaḥ (you) be heedless about आचार्याय ācāryāya for the teacher प्रियम् priyam liked, agreeable धनम् dhanam gift, prize आहृत्य āhṛtya having offered प्रजा - तन्तुम् prajā - tantum line of descendants मा not व्यावच्छेत्सी: vyavacchetsīḥ (you) cut off सत्यात् satyāt from truth न na not प्रमदितव्यम् pramaditavyam be inattentive; धर्मात् dharmāt from duty न na not प्रमदितव्यम् pramaditavyam be heedless. कुशलात kuśalāt from what is proper and good न na not प्रमदितव्यम् pramaditavyam be careless; भूत्यै bhuthyai for well-being, auspicious rites न na not प्रमदितव्यम् pramaditavyam be negligent, स्वाध्याय- प्रवचनाभ्याम् svādhyāya-pravacanābhyām from the study and the teaching of the Vedas न na not प्रमदितव्यम् pramaditavyam be indifferent देव - पितृकार्याभ्याम् devapitṛkāryābhyām what is to be offered to gods and ancestors or manes न na not प्रमदितव्यम् pramaditavyam be mindless. मातृ - देव: matṛ- devaḥ he to whom mother is a God भव bhava (you) be: पितृ देव: pitṛ- devaḥ he to whom father is a God भव bhava (you) be आचार्य - देव: ācārya- devaḥ he to whom the spiritual guide is a God भव bhava (you) be. अतिथि - देव: atithi - devaḥ he to whom the guest is a God भव bhava (you) be. यानि yāni which कर्माणि karmāṇi acts, deeds, अनवद्यानि anavadāni irreproachable तानि tāni those सेवितव्यानी sevitavyāni must be performed. नो no ( न na + उ u) and not इतराणि itarāṇi which are different यानि yāni which अस्माकम् asmākam pertaining to us सुचरितानी sucaritāni virtuous actions तानि tāni those त्वया tvayā by you उपास्यानि upāsyāni be intent upon नो no and not इतराणि itarāṇi which are different

ये के ye ke whosoever च ca and अस्मात् asmāt than we श्रेयांस: śreyāṁsaḥ more distinguished, superior ब्राह्मणा: brāhmaṇāḥ Brahmanas तेषाम् teṣāṁ of them आसने āsane in sessi on त्वया tvayā by you न na not प्रश्वसितव्यम् praśvasitavyam must not be breathed [or त्वया tvayā by you तेषाम् teṣāṁ for them आसनेन āsanena by a seat प्रश्वसितव्यम् praśvasitavyam recreation should be procured].

Having1 instructed in the Veda the preceptor2 advises the disciple; Speak the truth; follow the prescribed3 conduct; be4 not heedless about the solemn recitation of scriptures; (at the time of your departure from your preceptor) offer to him the gift liked by him, and take care that the line5 of your race is not broken. Do6 not fail to pay attention to truth; never fail to pay heed to the performance of duty; do not be careless about what7 is proper and good; be not negligent of well-being; never8 be indifferent to the study and imparting of the Veda; be mindful of what is to be offered9 to the gods and manes. Let10 your mother be a god to you; let your father be treated like a god ; let your preceptor receive divine honour; let your guests receive from you hospitality like a god. Those11 acts that are irreproachable alone are to be performed, and not those that are their contrary. You must be intent on the virtuous actions that proceed from us and never on the contrary. You12 must not even breathe a word when those who are more distinguished than us are in session for religious enquiry. (Or you must procure recreation for our superiors by offering a seat and other necessaries.)

[NOTES In order to usher Brahmajñāna, or the full and unmediated knowledge of the Spiritual Reality, which is the ultimate teaching of the Upaniṣads, the whole personality of man must be regenerated through appropriate discipline undergone in one or more lives. Good work and noble conduct must precede before illumination is attained, even before a suitable birth is taken. Those whose conduct has been good, says the Chāndogyopaniṣad, (V. 7.) will quickly attain some good birth; but those whose life has been evil will quickly attain an evil birth. Good conduct is therefore the sine qua non of spiritual life at all stages. He whose mind is not purified is not capable of acquiring Atmajñāna, says Yājñavalkya (III. 141), just as a mirror smeared over with dirt cannot reflect an image. The Brahmasūtras, III. 1. 10. makes it explicit that the performance of Vedic rites, whether undertaken with the motive of reaping future rewards, or done as a course of spiritual duty with no desire for the rewards, will be crippled to produce the desired effect, if the agent of the act is not moral and pure. In this Lesson therefore the ideals of character are formulated in a gentle and humane tone for the edification of the daily conduct of a Brahmacārin.

1. Having instructed etc —Some commmentators consider this Lesson as a parting advice given to out-going students by the teacher, and liken it to a brief convocation address. This seems to be unwarranted from the circumstances. Anuvacana or recitation is only for the purpose of memorizing the Vedas. The injunction to study the Vedas includes also the inquiry into and the understanding of the text so that the disciple may put into practice what he has learnt, on entering the next stage of life. Śrī Śaṅkara therefore interprets ‘anuśāsti’ in the text as (anu) after having caused the pupil to learn merely the text, the teacher teaches (sasti) the meaning. The disciple is not to depart from the teacher’s house until the meaning also is grasped thoroughly with his help. So these admonitions are to be taken as a practical advice given after the learning of the text of the Veda by rote and before starting the enquiry into the meaning. On the completion of that the pupil may leave the teacher.

2. Preceptor —Ācārya, literally, he who knows and teaches Ācāra or established rules of

conduct (Manu, II. 140; 170.) He invests the student with sacrificial thread and instructs him

in the Vedas, in the law of sacrifice, and in the mysteries of religion.

3. Prescribed conduct.—The term Dharma here stands for duty in general, i.e., to oneself, to

others, and to God,

4. Be not heedless etc.— At a time when books were unknown, laying up in memory what

has been learnt was very necessary for education. Forgetting of what one has learnt before is

therefore condemned as equal to slaying a Brāhmaṇa — ब्राह्मण्यसमं जेयं अधीतस्य विनाशनम,

Yājñavalkya, III. 228. The necessity of learning is repeatedly stressed; for knowledge in youth

is wisdom in age. The great philosopher Confucius said: Love of kindness, without a love to

learn, finds itself obscured by foolishness; love of knowledge, without a love to learn,

finds itself obscured by loose speculation; love of honesty without a love to learn, finds itself

obscured by harmful candour; love of straightforwardness without a love to learn, find itself

obscured by misdirected judgment; love of daring, without a love to learn, finds itself

obscured by insubordination; and love for strength of character, without a love to learn, finds

itself obscured by intractability. Cf. also the emphasis on learning in Lesson IX. The Ṛṣis

always held that learning is the eye of the mind. They never allowed to glide away from

recollection what has been once studied.

5. Line of your race etc. —It may refer to Vidyā- vaṃśa (succession of disciples) also, if the

disciple chooses to be a Naiṣṭhika-brahmacārin.

6. Do not fail etc.—Truthfulness is insisted on a second time to rule out utterance of

falsehood even in forgetfulness. ‘Truth is God’s daughter.’ Śrī Rāmakṛṣṇa said that

truthfulness is the discipline for this Kali Age. ‘He who speaks falsehood withers up to the

root,’ says the Praśnopaniṣad, VI. 1. (समूलो वा एष परिशुष्यति योऽनृतमभिवदिष्यति).

Cf. also lb. I. 16.,

Muṇḍaka, III. 1. 5 & 6 Kena, IV. 8, and Brhadāraṇyaka, 1. 4. 14. where truth is identified

with Dharma.

7. What is proper etc.— i.e., Acts tending to self-preservation. Self-preservation and welfare

must be secured by religious and secular means.

8. Never be indifferent etc. —The repetition is to warn against the omission of teaching

others and performing one’s Brahmayajña.

9. Offered etc.—worship and adoration of gods and offering of Śrāddha or post-funeral

rites to manes.

10. Let your mother etc.— To love our parents is the first law of nature; and it is insisted in

all codes of morality. ‘He that honoureth his father shall have a long life’, says the Bible, ‘Are

not filial devotion and respect for elders’, asks Confucius, ‘the very foundation of an unselfish

life?’ ‘Let a son be devoted to the service of the parents as long as they live; if they are

satisfied with his virtue, he gets the reward of all religious deeds; there is no god equal to the

mother, no guide on a par with the father; there is no complete exoneration from a man’s

obligations to them; let him do for them daily what is agreeable; and let him not engage

himself in any religious rite without their permission, the sole exception being what would

lead to liberation.’ Uśanḥsanhitā, I. 33 — 37. The mention of mother first shows that she is

entitled to greater honour than the rest. Cf. also Saying of Sri Ramakrishna, p. 146. 5th edn.

11. Those acts etc.—The Yogavāsiṣṭha lays down that what is not cosistent with reason

should not be accepted even if Brahmā were to tell it. No human being is absolutely and

perpetually blemishless. Love or admiration of one’s exemplar should not prompt one to copy

his imperfections. The transgressions of great men are like the eclipse of the sun and the

moon; we look up to them only when the eclipse has passed. One should remember

Paraśurāma’s obedience to his father, and not his slaying of the mother; Śunahśepa’s gratitude

to Viśvāmitra, and not his desertion of his parents; Yājñavalkya’s obtaining of the Yajurveda

through austerity, and not his offending the co-disciples.

12. You must not even breathe a word etc.— Politeness is the art of rendering to every one,

without effort, that which is socially his due. A youth ought not to interpose when the elders

who are full of wisdom and experience assemble to enquire into and deliberate on weighty

matters. He should wait upon them with obedience and eagerness to learn. The alternative

meaning is that he should render them service and hospitality.

श्रद्धया śraddhayā gladly and willingly देयम् deyam (gifts) must be

given: अश्रद्धया aśraddhayā unwillingly अदेयम् adeyam (gifts) must not be made: श्रिया śriyā according to fortune देयम् deyam (gifts) must be granted; हिया hriyā with modesty देयम् deyam (gifts) must be bestowed, भिया bhiyā with fear देयम् deyam (gifts) must be offered; संविदा samvidā with agreement in opinion देयम् deyam (gifts) must be given.

Gifts1 must be made gladly2 and willingly; never give an unwilling gift. Let gifts be made according to one’s fortune, with modesty3 and fear. Let there be also agreement4 in opinion (or friendly feeling) when the gifts are offered.

NOTES—1. Gifts —The Mahābhārata says: देयमात्रस्य श्लाघ्ये स्थित्वाऽऽत्मनस्य चोशनम् । तृषितस्य च पानाय क्षुधितस्य च भोजनम् ॥ चक्‍rद्यात् मनो दद्यात् वाचं दद्यात् सुभाषितम् । उत्थाय चासनाद् दद्याद् एष धर्मः सनातनः ॥ —To the sick a bed must be given, to one weary of standing a seat, to the thirsty some drink, to the hungry food, and to the blind sight; one must give understanding; one must give good counsel; standing up one must offer a seat—this is the eternal rule.

2. Gladly etc. —In respect to the context the term Śraddhā has been rendered as above. Śraddhā means faith, earnest belief, trust, loyalty, confidence, reverence, composure of mind, and religious zeal. One has Śraddhā when one has a firm and active faith in the words of a competent spiritual guide and the revealed scriptures, and is ardent, earnest, and of set purpose. There is no room for frivolity, vacillation, scepticism, arrogance, pretence, and self depreciation in a man possessing Śraddhā. Devotion, adoration, oblation, sacrifice, and prayer become full and blemishless if only they are performed with Śraddhā. श्रद्धयैव च दातव्यमश्रद्धाभाजनेपि —Let him give with Śraddhā even to those who do not merit it—says Sūréśvara in the Vārtika. Cf. also Bhāgavadgītā, XVII. 20–22 & 28. According to Mahānārāyaṇopaniṣad, 63, Śraddhā is acquired by penance. Bhāgavata, IV. 1. 49. conceives Śraddhā as the wife of Dharma significantly, because both are inseparable. The Ṛgveda has a full hymn on Śraddhā, X. 151. According to Yāska’s derivation, Śraddhā sums up the God-receptive attitude of man, श्रुतिमात्रस: सूक्ष्मा: प्रधानपुर‌‍षेश्वरा:; श्रद्धामात्रेण गृह्यन्ते न करणेन चक्षुषा ॥ कायिकैश्वै- र्न बहुभि: तथैवार्थस्य राशिभि:; धर्मः सम्प्राप्यते सूक्ष्मं श्रद्धाहीन: सुराधिप ॥ Agni-purāṇa. Cf. Chand. Up. 1. 10 & IV. 1. 1. also.

3.Modesty and fear— Even if the gift is rich the bestower, in true humility, should feel as if it were only a very small thing in comparison with greater gifts. The soul is softened and sweetened by such charity which is the day-spring of virtue. On the other hand, an arrogant gift grates on the recipient. A civil denial, says the proverb, is better than a rude grant. अवज्ञाय न दातव्यं, कस्यचिल्लीलयापि वा । अवज्ञाक्रतु हन्याद्, दातारं नात्र संशय: ॥ —Do not deliver a gift with disesteem, nor playfully, for mere appearance; that will certainly injure the giver—Vālmīkirāmāyana. The fear of injury done to oneself through some blemish in the gift, or its grant, should be present in the mind of the giver to make the gift perfect. ‘Wise fear begets care.’

4. Agreement etc. —‘Samivid’ is explained by Śrī Śaṅkara as friendliness; the word literally means harmony or agreement in opinion. Hence it will give this significant meaning. A person should not give a gift to another, if he disagrees with the recipient about the purpose for which he seeks the gift. Duryodhana should not have extended his royal hospitality to Śri Krṣṇa, which he denied because they did not agree about the purpose of their meeting.

अथ atha now यदि yadi if यदि yadi for you कर्म-विचि-कित्सा karma-vicikitsā (कर्मसु विचिकित्सा karmasu-vici- kitsā) uncertainty regarding acts वृत्त-विचिकित्सा vṛttavicikitsā (वृत्ते-विचिकित्सा vṛtte-vicikitsā) doubt regarding conduct वा vā or स्यात् syāt should arise, तत्र tatra there (in that place and at that time) ये ye whoever सम्मार्शिन: sammarśinaḥ those who are able to judge impartially, cautious युक्ता: yuktāḥ experienced आयुक्ता: āyuktāḥ independent अलूक्ष: alūkṣaḥ (= अरूक्षा: arūkṣaḥ) not harsh धर्मकामा: dharmakāmāḥ lovers of the law ब्राह्मणा: brāhmaṇāḥ Brāhmaṇas स्यु: syuḥ

be present, ते te they तत्र tatra there, in respect of those acts or the conduct which have given occasion to doubt यथा yathā in which manner वर्तेran् varteran would proceed, तथा tathā analogously वर्तेथा: vartethāḥ (you) should rule yourself, act.

Now, should there arise any uncertainty regarding your acts, or doubt in respect of your conduct in life, you would rule yourself, exactly in the same manner as the Brāhmaṇas, who1 are able to judge impartially, who are experienced, independent, gentle and intent on the Law, and who happen to be present there, would act in regard to such matters.

[NOTES—1. Who are etc.— Briefly, approved authorities. The Upaniṣadic seers hardly discuss ethical theories, because ethics is not an end in itself in their view. The perfection they sought and realized lay beyond ethics, though through it. They held that individuality is only provisional and egoistic agency should be annihilated. The objective worth of an action subjectively, that is, in terms of the self-denial and sacrifice which is involved in them. But attempts to fix the moral standard and the grounds of morality having reference only to individual preference or satisfaction, or one's own unguided reasoning and ephemeral ideals, have only failed. The conflicts and confusions of the present- day humanity owe much to the discarding of tradition. Knowing well the relative but full value of moral standards and their fluctuating nature, the ancient seers have emphasized heteronomy in ethics. 'A good example is the best sermon' seems to have been their maxim. Adults are to mould their character on the pattern of those who are better than themselves, especially when their own understanding will prove inadequate. Intellectual and ethical virtues are absorbed through imitating one's superiors, inspired by a genuine admiration for their virtues. In fact moral character has its basis in a multitude of specific habits formed in the light of the experience of those who are better than oneself. This point is emphasized by the text and is worth reflecting on deeply.]

अथ atha now अभ्याख्यातेषु abhyākhyāteṣu in (respect of) those who are falsely accused:- ये ye whoever सम्मर्शन: Sammarśinaḥ able to judge impartially युक्तता: yuktataḥ experienced आयुक्ता: āyuktāḥ independent अलूक्षा: alūkṣāḥ gentle धर्म-कामा: dharma-kāmāḥ intent on law ब्राह्मणा: brāhmaṇāḥ Brāhmaṇas स्यु: syuḥ be present, ते te they तत्र tatra there तेषु teṣu (in regard to) them यथा yathā which manner वर्तेran् varteran would act तथा tathā similarly वर्तेथा: vartethāḥ you should act एष: eṣaḥ this (is) आदेश: ādeśaḥ command (of the Veda) एष: eṣaḥ this (is) उपदेश: upadeśaḥ advice, admonition एष: eṣā this (is) वेदोपनिषत् vedopanisat the secret instruction of the upaniṣads एतत् etat this (is) अनुशासनम् anuśāsanam commandment एवम् evam in this wise उपासितव्यम् upāsitavyam one should rule oneself in life. एवम् evam thus उ u verily च ca and (after having understood) एतत् etat this उपास्यम् upāsyam one should be intent upon (until the attainment of self-realization.)

And now with regard to those who are falsely1 accused for some crime. Conduct yourself on the model of those cautious, experienced, independent, gentle Brāhmaṇas who are interested in the Law, and who happen to be present there. This is the command, this is the advice; this is the secret instruction of the Vedas; this is the commandment. One must rule oneself in life in the manner stated.

Verily, after having understood, one must act continuously in the way taught above till the last; and never otherwise.

[NOTES—1. Falsely accused— One must not be quick to judge a person, hearing others accusing him wrongly or calumniating him. One should observe what respectable elders do in regard to such persons and behave similarly. Yājñavalkya (III.263) says that by falsely accusing another, a person sins as a liar, and, in addition, takes on himself the sins of the victim.

LESSON TWELVE

शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा । शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः । नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वामेव प्रत्यक्षं ब्रह्मावादिषम् । ऋतमवदिषम् । सत्यमवदिषम् । तन्मामावीत् । तद्वक्तारमावीत् । आवीनमाम् । आवीद्धक्तारम् । ॐ शान्तिः शान्तिः शान्तिः । इति द्वादशोऽनुवाकः ॥

अवादिषम् avādiṣam I have declared आवीत् āvīt has protected. (See lesson I for the word for word meaning of the rest.)

May Mitra, Varuṇa, Aryaman, Indra, Br̥haspati, and all-pervading Viṣṇu grant us welfare and bliss. I bow down to Brahman in loving reverence. O Vayu, I bow down to thee in adoration. Thou verily art Brahman perceptible. I have declared: Thou art the right; thou art the true and the good. That Universal Being entitled Vāyu has protected me. It has protected my teacher; me It has protected, my teacher It has protected. Om Peace, Peace, Peace.

[NOTES—The Deities mentioned in this Lesson were invoked at the outset to ward off all the obstacles on the path of the seeker after Brahman. The various acts of meditation were then prescribed to purify the mind of the student of Divine Wisdom. It is assumed that they have brought about the necessary result. It now remains for the student to offer grateful thanks to the gods who have helped in preparing the way; otherwise the sin of ingratitude may still prevent the aspirant from reaching the goal. This is the purpose of this Uttarāśānti or post- peace-chant. See also notes on Lesson One.]

CHAPTER TWO : BRAHMĀNANDA-VALLĪ

LESSON ONE

हरिः ॐ । शं नो मित्रः शं वरुणः 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 । अवन्तु माम् । अवन्तु वक्तारम् ॥ सुह नाववतु । सुह नौ भुनक्तु । सुह वीर्यं करावावहै । तेजस्विनावधीतमस्तु । मा विद्विषावहै । ॐ शान्तिः शान्तिः शान्तिः ॥

नौ nau us both सह saha together अवतु avatu may (He) protect नौ nau us both सह saha together भुनक्तु bhunaktu may (He) nourish (आवाम् āvām we two) सह saha conjointly वीर्यम् vīrayam with energy करावावहै karāvāvahai may work नौ nau the two of us अधीतम् adhītam study तेजस्वि tejasvi vigorous and effective अस्तु astu let be मा mā not विद्विषावहै vidviṣāvahai may we two dispute (lit. hate)

May1 He (Brahman) protect us both together; may He nourish us both together; may we work conjointly with great energy; may our study be vigorous and effective; may we not dispute (or hate any). Let there be peace, and peace, and peace.

[NOTES : For the word-meaning, and translation of the first portion see p. 17. This śānti is intended to remove the obstacles on the path of Self-realization as such.

1. May He etc.— The Brahman who is the subject- matter of this chapter. Great energy of intellect is required to understand the subtle truths taught in the Upaniṣads. The teacher and the taught must be free from hatred towards any creature. No ill-feeling should spring up between them due either to defects in the imparting or receiving of instruction or by entering into futile disputes. Perfect mutual amity alone ensures efficient teaching and thorough understanding. Teachers will impart to the beloved disciple even the deepest mystery, says the Bhāgavata, I. 1. 8.— बूः सङ्गदोष्य शिष्यस्य गुरोः गुह्यमप्युत ॥

ॐ ब्रह्मविदांप्ति परम् । तदेषाभ्युक्ता । सत्यं ज्ञानमनन्तं ब्रह्म । यो वेद निहितं गुहायां परमे व्योमन् । सौंन्दर्यात सर्वान् कामान् सह । ब्रह्मणा विपश्चितेतिं । तस्माद् एतस्मादात्मन आकाशः सम्भूतः । आकाशाद्वायुः । वायोरग्निः । अग्नेरापः । अद्भयः पृथिवी । पृथिव्या ओषधयः । ओषधीभ्योऽन्नम् । अन्नात्पुरुषः । स वा एष पुरुषोऽन्नरसमयः । तस्येदमेव शिरः । अयं दक्षिणः पक्षः । अयमुत्तरः पक्षः । अयमात्मा । इदं पuc्छं प्रतिष्ठा । tadpyeṣa śloko bhavati ॥ इति प्रथमोऽनुवाकः ॥

Oṁ. brahmavidāpnoti param. tadeṣābhyuktā. satyam jñānamanantam brahma. yo veda nihitam guhāyām parame vyoman. sośnute sarvān kāmān sahā. brahmaṇā vipaścitā. tasmādvā etasmād- mana ākaśāḥ saṁbhūtaḥ. ākāśādvāyuḥ. vāyoragniḥ. agnerāpaḥ. adbhyah Pṛthivī. pṛthivyā oṣadhayaḥ. oṣadhibhyónnaṁ. annātpurusaḥ. sa vā eṣa puruṣónnarasaṁayaḥ. tasyedameva śiraḥ, ayaṁ dakṣiṇaḥ pakṣaḥ. idam் pucchaṁ pratiṣṭhā. tadapyeṣa śloko bhavati. iti prathamónuvākah

ॐ Om Om ब्रह्मवित् brahmavit one who realizes Brahman परम् param the Supreme आप्नोति āpnoti attains. तत् esā that very fact (lit that, this) अभ्युक्ता abhyuktā it has been declared with reference to ब्रह्म brahma the absolute Divine Reality सत्यम् satyam Existence ज्ञानम् jñānam Intelligence अनन्तम् anantam Infinitude. यः yaḥ who गुहायाम् guhāyām in the intellect (lit. a cave, a hiding place) परमे parame in the Supreme व्योमन् vyoman heaven निहितम् nihitam treasured, laid, (ब्रह्म Brahman) वेद veda realizes, सः saḥ he विपश्चिता vipaścitā as the wise, omniscient ब्रह्मणा brahmaṇā as Brahman सह saḥ together सर्वान् sarvān all कामान् Kāmān desires अश्नुते aśnute completely fulfils -इति iti thus.

He1 who realizes Brahman attains the Supreme. With reference to that very fact it has been declared: ‘Brahman is Existence2, Inteligence, Infinitude; he3 who realizes Him treasured in the cave, in the highest ether, fulfils4all wants together, as Brahman the omniscient.’

NOTES— 1. He who realizes—(a) The application and (b) the purpose of Brahmavidyā are laid down in this maxim. (a) The reality which we experience through the senses and the mind is a display of multiplicity and variety; and therefore it rationally demands as its background a unity which includes all, which is complete in itself, is determined by itself, and is capable of being explained entirely from itself. This metaphysical or spiritual Reality, which is the substance of the experiential reality, is called Brahman. Brahman appears Itself as the phenomena, becomes the Self of man, and yet transcends all phenomena. The Self in man explains the continuity of his life-history and makes him an agent capable of knowing and enjoying There is an eternal ground of the multitude of separate Selfs, which supplies the rationale of the agreement in the perceptions of the various Selfs and the similarity in the process of individual reasoning. Not subjected to local and temporal conditions, this background cannot but be infinite and undivided. It is not contained by space. It is the secret power of all consciousness veiled by the mysterious fabric of personality woven by Karma—the outcome of desire and Ignorance—in the loom of time. Having therefore the same characteristics (unity, infinitude, and transcendence of the empirical or the phenomenal) the Reality which forms the background of the external phenomena and that which is the substratum of the various Selfs are identical. The universal Self and individual Self are essentially the same. He who has realized this identity is called a Brahmavit or Ātmajña. This is the application of this text as well as of all Vedānta. (b) The purpose of it is to reveal the path of liberation from the woes and limitations of repeated birth; in short, from the turbulence of passion, the bitterness of grief and disappointment. The individual Self is thrown into the interminable round of transmigration by Ignorance veiling its true nature. Ignorance begets desire and desire generates activity directed towards ephemeral ends, which in the course of fulfilment produce good or bad tendencies, pulling up the individual Self to higher births, or dragging it down to lower life. Desire and activity cease only when all wants are fulfilled; that is, when unsurpassed perfection is attained. In the clause under discussion it is clearly stated that he who realizes Brahman attains that supreme perfection. By knowing one thing, another thing cannot be attained; so here the object of knowledge and attainment are the same; and also knowing and attaining are identical. In other words, Brahman is the

Supreme; Its knowledge through identity is the attainment of perfection. The purpose of Brahman- realization is self-perfection and the attainment of illumination, and liberation from the meshes of ignorance, desire, and rebirth. The statement given here is reinforced by Muṇḍaka, III. 2.9 —‘He who knows Brahman becomes Brahman’. He realizes the final goal of evolution. This realization of Brahman is not limited to mere intellectual apprehension; it is really a profound experience in which the ordinary consciousness, working in the realm of time and space through subject-object relation, is transcended—widened and deepened into its Essence, namely, Brahman. Such a state is realized in the highest mode of indrawn concentration known as Asamprajñāta or NirvikalpaSamādhi. One who has attained this realization has a true and immediate vision of the Divine Unity, and is the possessor of supreme felicity, free as he becomes from all cravings and evanescent interests.

2. Existence, Intelligence, Infinitude — A definition of an object is, however, a necessity before a person knows it; for then only can he be assured that he has known the right thing. In respect of Brahman, the Śruti, first of all, says that it is impossible to know It, much less define It like other objects; Brahman is the very core of the knowing subject and as such It can never be made an object of knowledge or defined strictly. Nevertheless two types of definitions are given in Vedānta, (a) by stating Its essential property and (b) by marking an important accidental character—called respectively as Svarūpalakṣaṇa and Taṭastbalakṣaṇa. The three predicates given here— Being or Existence, Intelligence or Consciousness, and Infinitude or Transcendence of spatial and temporal limitations—describe accurately what Brahman is in essence; they form the constitutive essence of Brahman, and not Its attributes. Existence is the most universal concept which leaves nothing whatsoever outside it. We become aware of even the non-existence of a thing as the existence of its absence. Existence is the substratum of all positive and negative entities. Thus awareness or consciousness and existence are never separable. Though there is no ‘existence’ apart from what exists, existence is a value which is always judged by a conscious being. The absence of consciousness cuts at the root of all value including existence. Thus the very perception of phenomena is the proof of Brahman. Things are perceived as real by all; and the existence or reality predicated of them is the Reality of Brahman. The experience of Reality as the phenomena is made possible because of the Intelligence underlying the apparatus of ordinary consciousness. It is the nature of Intelligence to generate consciousness of things. Thus Existence and Consciousness are the obverse and the reverse of the same coin; one is inconceivable apart from the other. They constitute the essence of Reality. But Consciousness and what is made conscious of cannot be— apparently at least—the same. Intelligence is non-material, while what it makes conscious of is material; that is to say, the former is non-dimensional while the latter is dimensional. The nature of the one is just the opposite of the other. ‘Matter’ is cognized only in space-time relation. In fact matter is the self-limitation of Spirit or Consciousness. Whatever is material is thus limited. Intelligence is non-material and therefore unlimited—it is infinitude. Thus Brahman, the ultimate Reality, is in essence Being, Intelligence, and Infinitude. Etymologi- cally too Brahman (from the root Brḥ = to grow without limit) gives this significance. The definition of Brahman made familiar by the compact phrase Saccidānanda, in the later history of Vedāntic thought, may be traced to this famous sentence. The term ‘Satyam’ may be taken as an equivalent of ‘Sat’. ‘Sat’ has a twofold meaning; it stands for Reality in its cosmic aspect and its acosmic aspect. A comparison of Chāndogya, VI. 8. 7. and Bṛhadāraṇyaka, II. 1. 20, makes it clear. When the term ‘Satyam’, (Reality), is used to denote true Being, or the prius or being and non-being, the phrase ‘Satyasya Satyam’ is used at times. Śri Rāmānuja, whose view of Reality differs from that of Śri Śaṅkara, considers that the three marks mentioned are the attributes of Brahman and emphasizes ‘Satyasya Satyam’ to bring out the idea of substantival and attributive Consciousness. Śri Śaṅkara deems Sat and Satyam as well as Cit and Jn̄ānam as equivalents. Nor is there any difficulty in equating Anantam with Ānanda; one need not believe that it is an ancient error as Deussen cautiously suggests (The Philosophy of the Upaniṣads, p. 127). It is clearly stated in Chāndogya, VII. 23. that infinite alone is Bliss; and that there is no Bliss in the finite. This much-treasured sentence thus gives a perfectly rational and specific description of the ultimate Reality.

3. He who realizes Him etc. —Guhā or cave stands for the heart or intellect, because the three factors, knower, knowledge, and object of knowledge, emerge from its operation. Paramavyoma, the highest ether, may be construed either independently or as qualifying the term ‘cave’; its position allows both ways. When construed parallelly it would read: ‘in the

cave of the intellect and in the remotest ether (i.e., the Avyākṛta Akṣara or the Unmanifested) —virtually Brahman, the cause of the universe in whom all objects were hidden waiting for manifestation. Śrī Śaṅkarācārya contends that it is more appropriate to take the ‘highest ether’ as qualifying the cave of the heart or intellect, the reason being that the purpose of the passage is immediate knowledge of Brahman, and that therefore the latter meaning alone would fit in with that context. Realization of Brahman in the remote space is out of tune with the rest of the passage; for such objective knowledge would not dispel ignorance and put an end to rebirth. Hence the ‘highest ether’ should refer to the space in the heart, the seat of intellect or Buddhi, where Brahman is intuited as the immediate Self witnessing the modifications of Buddhi.

4. Fulfils all wants—It will be evident from the sequel that the joy of creatures is borrowed from Brahman, the fount of all felicity. Ordinary pleasure arises only on the ground of merit, and it is enjoyed only through the means or channels by which it comes. Being conditioned by various factors, sense pleasure is naturally fragmentary, varying, exellable, and intermittent. It is always mediated through some vehicle or upādhi. The felicity that accrues to one who has realized his identity with all-knowing Brahman is not an experience of a succession or summation of sensuous pleasures; it is a simultaneous experience of the entire bliss in an eternal Now. That unsurpassed beatitude is only imperfectly grasped by the intellect, and is totally beyond the senses.]

तस्मात् tasmāt from that, i. e. from that Brahman एतस्मात् etasmāt from this आत्मनः ātmanah from the Ātman. वै vai verily (from that very Ātman which is Brahman) आकाशः ākāśah ether वायु: vāyuh air, वायो vāyo from air अग्नि: agnih fire अग्ने: agneh from fire आप: āpah water अद्भ्य: adbhyah from water पृथिवी prthivī earth पृथिव्याः prthivyāh from earth ओषधय: oṣadhayah herbs ओषधीभ्य: oṣadhībhyah from herbs अन्नम् annam food, अन्नात् annāt from food पुरुष: puruṣah the person, man (च ca also सम्भूता: sambhūthāh sprang up) स: saḥ he वै vai indeed एष: eṣah this पुरुष: puruṣah man अन्न-रस-मय: anna-rasa- mayah consisting of the essence of food, तस्य tasya his इदम् idam this (pointing out by the finger) एव eva indeed शिर: śiraḥ head; अयम् ayam this दक्षिण: dakṣiṇah right पक्ष: pakṣah wing अयम् ayam this उत्तर: uttaraḥ left पक्ष: pakṣah wing; अयम् ayam this आत्मा ātmā trunk; इदम् idam this पुच्छम् puccham tail, hind part, i.e. the part below the hip प्रतिष्ठा pratiṣṭhā foundation, stay, ground, तत् tat (about) that अपि api also एष: eṣah this श्लोक: ślokaḥ stanza भवति bhavati there is:

From1 that very Atman (which has been referred to as Brahman) ether came to be; from ether air, from air fire, from fire water, from water the earth, from the earth herbs, from herbs food, and from food the person, came to existence. He2 indeed is this man consisting of the essence of food. This indeed is his head; this is his right wing; this is his left wing; this is his trunk; and this is the hind part forming the support and foundation. There is, besides, this stanza (of fourteen lines) explaining it:

[NOTES.—The object of the whole chapter is laid down in the first sentence and briefly explained in the immediately following passage by a sacred verse. The sequel is a more elaborate explanation of the central idea in all its bearings.

1. From that very Ātman etc.— Here, as in Br̥hadāraṇyaka, i. 4. 1-4. and Aitareyopaniṣad, I. 1-3. Ātman is spoken of as the First Principle from which the whole universe has emanated; and in that sense It is equated with Brahman. Both the terms are sometimes interchanged;

sometimes they appear side by side, one defining the other. In the latter case the limitation in the term Ātman—more or less subjective in signification—is removed by the term Brahman; and the conception that Brahman is only an objective reality is done away with by the term Ātman. We get in this paragraph a general description of the modus operandi of creation, from a psycho- metaphysical standpoint. Ātman is determined as the First Principle because It is the background of all that we conceive and perceive. From this Principle of Pure Consciousness, which is also Existence and Infinitude, first emanates space emboying the subtle rudiment of matter known as ether along with time: this evolute develops into more distinct forms and becomes the whole relative phenomena. The quality of sound is associated with this spatial ether as reception of sound demands ether; air is evolved from ether with an added quality of touch; still more gross is fire—that form of energy which is cognized as heat and light—with the quality of colour superadded; water springs up from fire with its specific quality of taste; and finally the last constituent of the universe, earth, is evolved with the quality of smell included. This is the analysis of the universe into its constituent elements, making sensuous perception the standard of measure. For the first time we get here the five elements mentioned and an emanatory theory of cosmogony set up. They sum up inorganic creation, which in its turn gives rise to organic creation through vegetation and food. The above analysis of the universe is metaphysical and may be deemed unsatisfactory from the standpoint of modern science, the method of which is purely empirical. Vedānta stands for a complete synthesis of experience, while Science deals only with a fragment of it. Both Vedāntic and scientific analyses are based on sense experience, and their validity does not vary; but the difference lies in the fact that the Vedāntic study of external Nature is for the purpose of liberating the soul of man from the blind mechanism of Nature. For that purpose the present account of evolution alone is serviceable. None but the absolute Reality is truly free and perfect; man becomes liberated only when he realizes that he is that Reality; to come by that knowledge he has to understand that he has descended from It; otherwise he can never realize that he is Brahman. His descent from Brahman is linked with the evolution of the whole universe cognized as the five elements and their products. Being only an illusory transformation of Brahman, man can really become perfect by dispelling that self-forged illusion, by recognizing that his five-fold personality is only an upādhi or vehicle of Brahman. Only an apparitional evolution of Reality which is the ground and support of the relatively real phonemona of man and the universe can make this realization rational and possible.

2. He indeed is this man etc.— Annam stands for food or ‘matter.’ Matter is what is ‘used up’ by the Spirit. Even the untaught man in the street can understand Brahman when he is told that body is the Puruṣa or Brahman. The various members of the body are compared to the limbs of a bird and its support and foundation is stressed to lead the soul to the more inward truths. No doubt, all creatures have descended from Brahman; for It is the substratum of all. But man is specially cited because he alone is competent to realize Brahman. The picture of the bird is called up to apply also to the other Kośas which are like the physical body, being in the form of molten metal cast in a mould. Only when the body is conceived in the shape of a bird can we speak of a tail and a support; and only when each Kośa is pictured as endowed with this support, the last Kośa can be spoken of as having its ground in Brahman. This is the significance of the bird analogy.]

LESSON TWO

अन्नाद्दै प्रजा: प्रजायन्ते । या: काश्च पृथिवीगं श्रिता: । अथो अन्नैनैव जीवन्ति । अथैनदपियन्त्यन्तत: । अन्नं हि भूतानां ज्येष्ठं । तस्मात्सर्वौषधमुच्यते । सर्वं वै तेडन्नमाप्नुवन्ति । येडन्नं ब्रह्मोपासंते । अन्नं हि भूतानां ज्येष्ठं । तस्मात्सर्वौषधमुच्यते । अन्नाद्भूतानि जायन्ते । जातान्नैनद वधन्ते । अथैनदनुप्रविश्य तिष्ठन्ति । एतस्मादन्नरसमयात् । अन्योऽन्तर आत्मा प्राणमय । तेनैष पूर्ण: । स वा एष पुरुषविध एव । तस्य पुरुषविधताम् । अन्वयं पुरुषविध: तस्य प्राणं एव शिर: । व्यानो दक्षिण: पक्ष: । अपान उत्तर: पक्ष: । आकाश आत्मा । पृथिवी पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ।। इति द्वितीयोडनुवाक:

annādvai prajāḥ prajāyante, yāḥ kāśca pṛthivīṁ śritāḥ atho annenaiva jīvanti. athainadapyantyantataḥ. annam் hi bhūtānāmjyeṣṭhaṁ.

tasmātsarvauṣadhamucyate. sarvaṁ vai tenāmंnupuvanti. yénnam brahmopāsate. annagm hi bhūtānām jyyeṣṭhaṁ tasmātsarvauṣadhamucyate. annādbhūtāni jāyante. jātānyannena vardhante. adyatétti ca bhūtāni. tasmādannam taducyata iti. tasmādvā etasmādan narasamayāt. anyóntara ātmā prāṇamayaḥ. tenaisa pūrṇaḥ.

sa vā eṣa puruṣavidha eva. tasyā puruṣavidhatām. anvayam puruṣavidhānī. tasyā prāṇa eva śīrāḥ. vyāno dakṣiṇaḥ pakṣaḥ. apāna uttaraḥ pakṣaḥ. ākāśa ātmā. Pṛthivī puccham pratisthā. tadapyeṣa śloko bhavati. iti dvitiyónuvākah.

याः का: च यāḥ kāḥ ca whatsoever (lit. which, who, and) प्रजा: prajāḥ creatures पृथिवीं prthivīṁ earth शrita: śritāḥ attached to, contained by अन्नात् annāt from food वै vai truly (ता: tāḥthey) प्रजायन्ते prajāyante are born: अथो atho likewise अन्नेन annena by food एव eva alone जीवanti jīvanti remain alive अथ atha moreover अन्तत: antataḥ finally एनत् enat to it अपियन्ति apiyanti (they) enter, dissolve into, अनन्नं annam food हि hi surely भूतानाम् bhūtānām among beings ज्येष्ठम् jyeṣṭham pre-eminent, first तस्मात् tasmāt on that ground (अन्नं annam food) सर्वौषधम् sarvauṣadham ( सर्वेषां औषधम् sarveṣām auṣadham) medicament of all (इति iti so) उच्यते ucyate is regarded as. ये ye those who वै vai verily अनन्नं annam food ब्रह्म brahma Brahman (इति iti thus) उपासते upāsate contemplate ते te they सर्वम् sarvam all अनन्नं annam food आप्नुवन्ति āpnuvanti obtain. अनन्नं annam हि hi भूतानाम् bhūtānām jyeṣṭham; तस्मात् सर्वौषधमुच्यते annam hi bhūtānām jyyeṣṭham; tasmātsarvauṣadhamucyate.

Upāsanāvidhi viz. an injunction to meditate on food as Brahman, if one wishes food for oneself. अन्नात् annāt from food. भूतानि bhūtāni living beings जायन्ते jāyante are born; जातानि jātani those that are born अन्नेन annena by food वर्धन्ते vardhante increase, are reared; भूतानि bhutani living beings अद्यते adyate are consumed अत्ति atti consumes च ca and; तस्मात् tasmāt hence तत् tat that अनन्नं annam what is eaten, food, उच्यते is called. इति iti thus.

'Whatsoever creatures1 are contained by the earth, truly, all of them are born from food; likewise by food and food alone they remain alive; moreover they return into it in the end. Surely food is the first and pre-eminent among all that is created; hence it is regarded as the medicament of all. Those2 who contemplate food as Brahman really obtain all food. For food is the first among beings; hence it is called a panacea. Living beings are born from food; having been born they are reared by food; food3is called 'annam' because creatures both consume it and are consumed by it.'

[NOTES—1. Creatures are …. born from food.— All organisms are produced from inorganic

matter, they subsist on it, and are dissolved into it after the period of life. There is thus a fundamental unity in Nature with a deep moral significance. Nature, or the Virāṭ-body, constituted of unorganized matter, is the immediate datum that strikes our mind at first thought. It is here called Annabrahman or the Infinite's aspect of Utility. The scientist who considers life and consciousness as mere developments of matter-epiphenomena—as well as the untutored yokels, both consider matter as the basis and stuff of our environment. The Upaniṣad takes this 'public' fact to lead the enquiring mind step by step to further and more complete concepts. The idea contained in the clause is repeated again for the purpose of explaining the derivation of 'annam'.

2. Those who contemplate food etc. —The first step towards the knowledge of Brahman is to circumscribe one's notion of Self to the physical body; for it is natural for one, through excessive attachment to one's possessions and kinsmen, to have the conceit that they are part of one's own Self. Unless the mind that is preoccupied with these trappings is turned back to the interior, the secret of personality cannot be discovered. Hence the Sruti advises us to reflect on one's own corporeal Self as Brahman. This gross body also is called a Self because it is the first object which the unphilosophical minds mistake for the true Self or Ātman. By this Upāsanā of the Annamaya Self the aspirant takes his stand on the corporeal or elemental Self. If he is prematurely cut off from life while engaged in this practice without having the occasion to penetrate into the deeper layers of his personality, still he will attain all food, that is, the cosmic Person or Virāṭ constituted of the whole material world. In fact, this meditation and its reward are meant only to divert the human mind from external pursuits to a fruitful enquiry into the Self.

3. Food is called Annam etc. —Here is an instance of the etymological method of driving home a philosophical truth. Annam is derived in the passive and active senses to stress the idea that the cosmic Being who is manifest in the form of Food or Matter exists both as the consumer and the consumed. It is the one Spiritual Principle, Brahman, that assumes the multiplicity and diversity of aspects by being immanent in all things, essentially invisible and yet manifesting. In the form of Annam the Supreme Person outgrows His own nature, says the Puru-ṣūkta,2; and that very idea is reproduced in the Muṇḍaka., I. 1.8. which states: Through the energy of will Brahman swells and the material universe—Annam—is born. इदं सर्वमन्नं चैवान्नादश —This dimensioned cosmos is food and its eater—, says the Bṛhadāraṇyaka, I. 4. 6; it is also stated that Annam is the tether of life which is allegorically spoken of as the calf, ib, 2.2 1 ; and that अन्नं वै प्रजापतिः—the cosmic Being is food, Praśna., I.14. It is evident from all these that the universe is a theophany to the vision of the seers, and that there cannot be a real dichotomy in Reality. Matter is the medium of life, and hence it cannot be an antagonistic force with which life has to wage war perpetually. The material environment exists to be controlled and utilized by the vital Energy centered in the organism. Life and matter exist as mutual helpmates to evolve greater perfection - higher levels of consciousness; hence the term Annam or food implies the idea of assimilation and evolution, and is used as a synonym of Matter. This is particularly significant.]

तस्मात् tasmāt than that वै vai verily एतस्मात् etasmāt than this अन्नरसमयात् annarasamayāt than what is formed from the essence of food अन्यः anyah other अन्तरः antarah interior प्राणमयः prāṇamayah consisting of vital airs आत्मा ātmā Self (आस्ति asti there is); तेन tena by him एषः eṣah this, i.e. Annamaya Self पूर्णः pūrṇah is filled, pervaded. सः saḥ he वै vai truly एषः eṣaḥ this one पुरुष - विधिः puruṣa - vidhiḥ of the form of a person एवं eva exactly; तस्य tasya his पुरुष- विधताम् puruṣa - vidhatām being in the form of a person अनु anu along, according to अयम् ayam this one पुरुष - विधः puruṣavidhaḥ of the shape of a person; प्राणः एव prāṇah eva tasya śiraḥ; व्यानः (तस्य) दक्षिणः पक्षः vyānaḥ (tasya) dakṣiṇaḥ pakṣaḥ; अपानः (तस्य) उत्तरः पक्षः apānaḥ (tasya) uttaraḥ pakṣah; आकाशः ākāśaḥ middle space (तस्य) tasya आत्मा atmā; पृथिवी prthivī earth (तस्य tasya) पuccham puccham (च ca) प्रतिष्ठा pratiṣṭhā (च ca) □ तद् अपि एषः

श्लोक: भवति tadapi eṣaḥ ślokah bhavati.

[In this and succeeding paragraphs only the Anvaya of repeated words is given, omitting the meaning. See page 98 for their verbatim sense.]

Verily, other than that1 one which consists of the essence of food, and contained by it, is this Self consisting of vital energy by which this Annamaya Self is filled. Truly this one also is exactly of the form of a person; that one being in the shape of a person, this one also, accordingly, is of the form of a person. Prāṇa, indeed, is his head, Vyāna is his right wing, Apāna is his left wing, Samāna is his trunk, and Udāna is his support and foundation. Further there is the following stanza about it:

[NOTES— 1. That one which consists etc. —The chāndogya, 8. 7-12. speaks of the material Self or the body, the inner Self free from the the body, and the Supreme Self which is the objectless knowing subject. In this Lesson, as a further development, five Selfs are assumed, Annamaya, Prāṇamaya, Manomaya, Vijñānamaya and Ānandamaya, each forming, as it were, the sheath or husk of the true Self which is the kernel. All these five sheaths are common to man and Nature. Obversely by emanation Brahman has descended into man and Nature; and in reverse, stripping off the sheaths one by one and proceeding inward and inward, man realizes the innermost Spiritual Essence of man and Nature in its true and transcendental aspect. The life-energy or Prāṇa fills the corporeal body as fire permeates a red-hot iron ball, assuming the shape of that object.

2. Prāṇa etc. —These various modifications of one Vital Energy are here made to correspond to the members of the physical body. Akāśa and Prthvi in the text stand for Samāna and Udāna; for in this context no other interpretation can be appropriate. See also Note 1 on p. 51.]

LESSON THREE

प्राणं देवा अनु प्राणन्ति । मनुष्याः पशवश्च ये । प्राणो हि भूतानामायुं । तस्मात्सर्वायुयमुच्यते । सर्वमेव त आयुर्यन्ति । ये प्राणं ब्रह्मोपासते । प्राणो हि भूतानामयुः । तस्मात्सर्वायुयमुच्यते इति । तस्यैष एव शारीर आत्मा । यः पूर्वस्य । तस्माद्वा एतस्मात्प्राणमयात् । अन्योऽन्तर आत्मा मनोमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव । तस्य पुरुषविधताम् । अन्याम् पुरुषविधः । तस्य यजुरेव शिरः । ऋग् दक्षिणः पक्षा । सामोत्तरः पक्षा । आदेश आत्मा । अथर्वाङ्गिरस: पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥ इति तृतीयोडनुवाकः ॥

prāṇam devā anu prāṇanti. manuṣyāḥ paśavaśca ye. prāṇo hi bhūtānāmāyuḥ. tasmātsarvāyuṣamucyate. sarvameva ta āyuryanti. ye prāṇam brahmopāsate. prāṇo hi bhūtānāmayaḥ. tasmātsarvāyuṣamucyate iti. tasyaīṣa eva śārīra ātmā. yaḥ pūrvvasya. tasmādvā etasmātprāṇamayāt. anyóntara ātmā manomayaḥ. tenaīṣa pūrṇaḥ. sa vā eṣa puruṣavidha eva. tasya puruṣavidhatām. anvayam puruṣavidhaḥ. tasya yajureva śiraḥ. ṛg dakṣiṇaḥ pakṣaḥ. sāmaottaraḥ pakṣaḥ ādeśa ātmā. atharvaṅgirasaḥ puccham pratiṣṭhā. tadapyeṣa śloko bhaváti. iti tṛtīyóduvākaḥ.

ये ye whatever देवाः devāḥ gods मनुष्याः manuṣyāḥ men पशवः paśavaḥ animals च ca and (सन्ति santi exist ते te they सर्वे sarve all) प्राणम् prāṇam

Vital Force अन् anu along, depending on प्राणन्ति prāṇanti remain alive. प्राणः prāṇaḥ life-force हि hi for भूतानाम् bhūtānām of living beings आयुः āyuḥ life-duration; तस्मात् tasmāt on that ground ( प्राण prāṇaḥ) सर्वायुषम् sarvāyuṣam the life-duration of: all (इति iti so) उच्यते ucyate is regarded as. ये ye those who प्राणम् prāṇam vital airs ब्रह्म brahma Reality (इति iti so) उपासते upāsate, contemplate ते te they सर्वम् sarvam entire एव eva verily आयुः āyuḥ life यन्ति yanti reach (lit. go). प्राणः prāṇaḥ Prāṇa हि hi verily भूतानाम् bhūtānām of creatures आयुः āyuḥ life; तस्मात् tasmāt for that reason(सः saḥ it) सर्वायुषम् sarvāyuṣam full life उच्यते ucyate is said, इति iti so तस्य tasya of that (i.e. the Annamaya Self) पूर्वस्य pūrvasya of the former यः yaḥ who शरीरः śarīraḥ embodied आत्मा ātmā Self, (सः saḥ he) एषः eṣaḥ this one एव eva verily. तस्मात् vai etasmāt from that very प्राणमयात् prāṇamayāt consisting of vital airs (आत्मनः ātmanah) अन्यः anyaḥ other than, apart from अन्तरः antarāḥ within मनोमय manomayaḥ consisting of the mind आत्मा ātmā (अस्ति asti there is). तेन tena by that one एषः eṣaḥ this one पूर्णः pūrṇaḥ is filled. सः saḥ he वै vai verily एषः eṣaḥ this one पुरुषविधः puruṣavidhaḥ of the form of a person एव eva indeed. तस्य tasya his पुरुषबिधताम् puruṣavidhatām being in the form of a person. अनु anu depending on अयम् ayam this one (i.e. the Prāṇamaya Self) पुरुषविधः puruṣavidhaḥ of the shape of a person. यजुः एव tasya śiraḥ; यजुḥ eva tasya śiraḥ; ऋक् dakṣiṇaḥ पक्षः ṛk dakṣiṇaḥ pakṣaḥ; साम uttara pakṣaḥ; आदेशः ādeśaḥ injunctions (as given in the Brāhmaṇas) आत्मा ātmā; अथर्वाड्गिरसः atharvāṅgirasaḥ. The hymns of the Atharva-veda (तस्य tasya) पुच्छम् puccham (च ca) प्रतिष्ठा pratiṣṭhā (च ca) तद् tad अपि एषः ślokaḥ bhavati tad api eṣaḥ ślokaḥ bhavati.

[NOTES—1. Whatever gods etc. —Personifications of Cosmic forces and Indriyas (sense-powers) are called gods. They exist and function against the background of and supported by Cosmic Life called Sūtrātman or Prāṇa. What is measured off as the life-span of a single living organism is only an eddy, as if it were, in the universal current of Vital Energy forming a centre of Nature's evolution and Spirit's manifestation. A particular being is said to be alive only so long as the vital airs function in him. The word' sarvāyuṣam' is repeated twice in two

senses; first, in the sense of universal life, because all creatures remain alive in the universal Life-force; second, in the sense of the complete span of life which in the case of man, according to the Vedas, is one hundred years. Under whatever attribute an Upāsaka meditates on Brahman, that same attribute he obtains if he so wishes. He who meditates on Prāṇa as Universal Life (Sarvāyuṣam), attains the allotted full life (Sarvāyuṣam), Prāṇa being the Sūtrātman.

2. The embodied Self of the former etc.—In the series of sheaths or Selfs, the Self consisting of Prāṇa is the second. Life is not confined to the corporeal body constituted of distinct members, but it extends to the other Selfs also. The second and the succeeding sheaths are not like the first one; for they are subtle and they fill the first one like heat filling a metal piece put in fire. Therefore each of them forms a homogeneous whole indistinguishable into parts unlike the corporeal Self which contains all the others. Thus here is a subtler and more spiritual conception of the Self. When a spiritual aspirant becomes deeply convinced that the Prāṇamaya Self is the cause and support of the corporeal Self, the importance of the latter dwindles and finally it becomes a mere illusion, or a shadow cf the true Self; for there cannot be more than one Self in man.An alternative interpretation of the passage is this: The Ātman-Brahman Reality which is the Self of the former (the Annamaya Self) is the Self of this (the Prāṇamaya Self) also. This view emphasizes that all Kosas or sheaths are an illusion called up by the ignorant soul on the substratum of the true Self. It is only in a relative sense that one Self is spoken of as the embodied Self of another.

3. Manas etc. —The internal organ of perception and cognition is called manas. Here it is employed to denote all its powers also—internal and external senses, memory, understanding, and the rest. The Manomaya Self is subtler and higher than the Prāṇamaya Self, and is the basis of the functioning of the latter either through conscious impulse or through subconscious modifications called ‘Saṁskāras’. Just as the life-force is functioning in every cell of the body, the principle of manas also is pervading throughout the body; this fact may be assumed from the possibility of receiving sensations from every part of the organism. The same symmetrical allotment of parts is followed here also as before. The importance of Yajus is evident, and so it is given the position of the head. This allotment has no basis except that of the assertion of the Sruti. Yajus and the rest refer to a species of speech which has its origin in the vṛtti—mode or function— of the mind which can be repeated verbatim. The holy verses and passages of the Vedas are nothing but the pure Intelligence of Brahman limited by the factor of mental vṛttis assuming that form. That is how the Vedas are eternal; that is also why the Vedas are identified with Ātman in some Śruti. By accepting the words of the Vedas as the expression of mental acts their repetition becomes possible. The Vedas being one with Ātman or Intelligence, they can shed light on truths hidden from the senses, which it will not be possible if they are mere sounds bereft of the background of Intelligence. The Manomaya Self of the spiritual aspirant consistsss of wisdom; it is Vedātmā, says Śri Śaṅkara]

LESSON FOUR

यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न विभेति कदाचनैति । तस्यैष एव शारीर आत्मा । यः पूर्वस्य । तस्माद्वा एतस्मान्मनोमयात् । अन्योऽन्तर आत्मा विज्ञानुमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव । तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य श्रद्धैव शिरः । ऋतं दक्षिणः पक्षः । सत्यमुत्तरः पक्षः । योग आत्मा । महः पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥

śloko bhavati. iti caturtho'nuvākah.

यतः yatah whence वाचः vācaḥ all speech मनसा manasā सह saha along with the mlnd अप्राप्य aprāpya without reaching निवर्तन्ते nivartante recoil - ब्रह्मणः brahmaṇaḥ of Brahman आनन्तम् ānantam bliss विद्वान् vidvān he who knows न कदाचन na kadācana never बिभेति bibheti fears, इति iti thus.

[NOTES—1. That etc.— This stanza offers some difficulty in interpretation. In the place where the Manomaya Self is described, a statement that the bliss of Brahman is inconceivable and ineffable and is capable of removing all fear is inappropriate; moreover the same verse is found in its proper place in Lesson IX. Sañkarānanda explains that the passage is intended to show that Brahman as described here is the cause of the Manomaya which is now in question and is required to be described. Ānandagiri, finding that Sañkarācārya has omitted to comment on it assuming it to be explicit, states that Brahman here denotes Manas and ventures the following explanation; Manas is illumined by Consciousness which is its witness; speech does not manifest it, nor its own modifications which are also called Manas. Hence Manas transcends words and mind. Universal mind and universal life being one in essence, both deserve the name Brahman in Its relative aspect. There is no cause for fear when the Upāsaka contemplates on the Manomaya Brahman, knowing that there is bliss in that contemplation, and dwells in the state of the Cosmic Person. Then the joy of divine contemplation, which dispels all fear, is felt in the mind. This appears to be rather forced. The passage in truth emphasizes the unknowable nature of Brahman as far as its peculiar and essential being is concerned. Even though It is more than known in a special sense, It is also known, being the very ground of the knowing agent.]

तस्य पूर्वस्य यः शरीरः आत्मा (सः) । एषः एव tasya pūrvasya yaḥ śarīraḥ ātmā (saḥ) eṣaḥ eva. तस्मात् वै एतस्मात् मनोमयात् अन्यः अन्तरः आत्मा विज्ञानमयः tasmāt vai etasmāt manomayāt anyaḥ antaraḥ ātmā vijñānamayaḥ; तेन एषः पूर्णः tena eṣaḥ pūrṇaḥ. सः वै एषः पुरुषविधः एव saḥ vai eṣaḥ puruṣavidhaḥ eva. तस्य पुरुषविधताम् अनु अयं पुरुषविधः tasya puruṣavidhatām anu ayaṃ puruṣa vidhaḥ. श्रद्धा एव तस्य शिरः śraddhā eva tasya śiraḥ; ऋतम् (तस्य) दक्षिणः पक्षः ṛtam (tasya) dakṣiṇaḥ pakṣaḥ; सत्यम् (तस्य) उत्तरः पक्षः satyam (tasya) uttaraḥ pakṣaḥ; योगः (तस्य) आत्मा yogaḥ (tasya) ātmā; महः (तस्य) पुच्छं (च) प्रतिष्ठा (च) mahaḥ (tasya) pucchaṁ (ca) pratiṣṭhā (ca). तद् अपि एषः श्लोकः भवति tad api eṣaḥ ślokaḥ bhavati.

[NOTES—1. The embodied Self etc. —i.e., Prāṇamaya Self and Manomaya Self are related to one another as body and soul. In reality the Ultimate Self alone is the Self of each Self just as the basis of an illusory serpent is only a real rope, and not any other illusory appearance.

2. Self which consists of Vijñāna.—The fourth in the series of Selfs is the Vijñānamaya self. The term Vijnāna is ordinarily employed to denote the faculty of discernment or of judgment,

and in that sense it is synonymous with Buddhi. Buddhi or determinate knowledge is only one of the functions of consciousness, the others being doubt, egoism, and imagination—Manas, Ahañkāra, and Citta. Here Vijñāna is used in the sense of Jñānātman used in Kathopanisad, 1.3.9, 10 & 13. It is the subject who feels as ‘I’ familiarly called Jiva in the Nyāya system. It is the principle of Ego permeated by the semblance of Pure Consciousness and forming the centre of agency and enjoyment It is because of the fact that the Vijñānamaya is conterminous with the Manomaya and Manomaya permeates thoroughly the Prāñamaya which again entirely fills the Annamaya, that a man has the notion regarding the body. ‘I am a person’. While the manomaya is of the form of psychos es or modifications of the mind, Vijñānamaya is the owner of such states or modifications.

3. Śraddhā etc. — Vide note 2 on p 70; for Right and truth see page 56. Yoga is concentration of thought, See Kathopanisad, VI. 11 Just as the various members of the body function properly only when they are united to the trunk, so also the attitude of Śraddhā and other moral excellences which the agent has to cultivate, if he has to act efficiently and fruitfully, come only when they are based on concentration of thought or Yoga. Mahat stands for the cosmic Intellect or Hiranyagarbha the source of all individual Egos. Hiranyagarbha is the sum total of Egos. He is the Universal Ego Hence Mahat is the support and foundation of Vijñāna.]

LESSON FIVE

विज्ञानं यज्ञं तनुते । कर्माणि तनुतेऽपि च । विज्ञानं देवाः सर्वे । ब्रह्म ज्येष्ठमुपासते । विज्ञानं ब्रह्म चेद्वेदं । तस्माच्चेन् प्रमाद्यति । शरीरं पाप्मनो हित्वा । सर्वान् कामान् समश्नुते इति । तस्यैष एव शारीर आत्मा । यः पूर्वस्य । तस्माद्वा एतस्माद्विज्ञानमयात् । अन्योऽन्तर आत्माऽऽनन्दमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव । तस्य पुरुषविधताम् । अन्योन्य पुरुषविधः । तस्य प्रियमेव शिरः । मोदो दक्ष्षिणः प्क्षः । प्रमोद उत्तरः प्क्षः । आनन्द आत्मा । ब्रह्म पुच्छं प्रतिष्ठा तद्प्येष श्लोको भवति ।। इति पञ्चमोडनुवाक ॥

vijñānaṁ yajñaṁ tanute. karmāṇi tanut’pi ca. vijñānaṁ devāḥ sarve. brahma jyeṣṭhamupā sate. vijñānaṁ brahma cedveda. tasmāccenna pramādyati. śarīre pāpmano hitvā. sarvān kāmān samaśnuta iti. tasyaiṣa eva śārīra ātmā. yaḥ pūrvasyā. tasmādvā etasmādvijñānamayāt. anyo’nntara ātmānandamayāḥ. tenaiṣa pūrṇaḥ. sa vā eṣa puruṣavidha evā. tasya puruṣavidhatām. anyavayaṁ puruṣavidhāḥ. tasya priyameva śiraḥ. modo dakṣiṇaḥ pakṣaḥ. pramoda uttaraḥ pakṣaḥ. ānanda ātmā. brahma pucchaṁ pratiṣṭhā. tada- pyeṣa śloko bhavati. iti pañcamo’nuvākaḥ.

वै एतस्मात् विज्ञानमयात् अन्यः अन्तरः आत्मा आनन्दमयः तस्मात् वै एतस्मात् vijñānamayāt anyah antarah ātmā ānantamayāḥ tena एषः पूर्णः tena eṣaḥ pūrṇaḥ. सः वै एषः पुरुषविधः एव saḥ vai eṣaḥ puruṣavidhaḥ eva. तस्य vai eṣaḥ puruṣavidhāḥ eva. तस्य puruṣavidhatām anu अयम् puruṣavidhaḥ. priyam एव तस्य शिरः priyam eva tasya sirah; मोदः (तस्य) दक्षिणः pakṣaḥ modah (tasya) dakṣiṇaḥ pakṣaḥ; प्रमोदः (तस्य) उत्तरः पक्षः pramodah (tasya) uttaraḥ pakṣaḥ; आनन्दः (तस्य) आत्मा ānantah (tasya) ātmā; ब्रह्म (तस्य) पुच्छं (च) प्रतिष्ठा (च) brahma (tasya) pucchaṃ (ca) pratiṣṭhā (ca). तद् अपि एषः श्लोकः भवति tad api eṣaḥ ślokaḥ bhavati.

NOTES—1. The agent possessing etc. —Vijñānam, as has been pointed out, stands for the individual Soul who is the agent and experiencer of all work. Truly the agency and enjoyership belong to the Vijñānamaya Self; but it is falsely attributed to the Pure Consciousness that is the witness. Sacrifices like Jyotiṣṭoma and all deeds in general which an agent performs are done by the Vijñānamaya Self through the various other selves which are but its instruments. What is microcosmically known as the individual Self is macrocosmically known as the Hiranyagarbha or Mahat or Sūtrātman,—the Cosmic Ego centered in cosmic understanding or Vijñāna. This Hiranyagarbha or Vijñāna- brahman is spoken of as the eldest because He is the first manifestation of the Ultimate Reality in the realm of causal relations, and so He is the cause of all subsequent activity. By contemplating on Him the gods have attained their eminence. Vijñāna is really proximate to Brahman- Ātman Reality, as there is only a thin veil separating it. And therefore it is easy to realize Brahman through it. There is true similarity between the individual Ego, or the Vijñāna- maya Self, and Cosmic Ego or Hiranyagarbha inasmuch as both are agents and enjoyers, the one being the particular and the other the total. The latter may therefore be contemplated in terms of the former; that is, one may meditate: 'I, the Vijñānamaya Self, am the Vijñānamaya Brah man or Hiranyagarbha in essence.' By constantly practising this type of contemplation zealously, the aspirant's mind will not wander away to the other outer sheaths which are only the vehicles of the Vijñānamaya Self, and he will be rid of all sins; for the root of all sins is the conceit that the body is Self, and the attachments and aversions that follow in its wake. He who is firm in the idea that 'I am Vijñāna and Vijñāna alone', and so devoted to the contemplation of Brahman in the Upādhi of intelligence, hardly feels that he is an individual acting and enjoying and suffering like the ordinary unregenerate men; and at death he will be united to Hiranyagarbha or the cosmic totality of souls. Thence he will enjoy all desires by his mere will. The immediate result of the meditation on the Vijñānamaya Self is the realization that the Manomaya Self too is only an involucrum, a wrapping, and as such an instrument of the still interior Self.

2. Within this etc.—The fifth and the last in the group of Selfs is the Self consisting of bliss. It has been stated that the Vijñānamaya is proximate to the real Ātman; but Ātman, the pure Spirit-essence, is not an agent. Even when one has withdrawn the notion of Selfhood from the external sheaths and fixed it on the Vijñānamaya Self, the idea of agency or ego is not

eliminated from one's consciousness. The core of the Vijñānamaya Self is the notion of agency. So here the Ānandamaya Self is thought still inward to that. The Ānandamaya is the true Self without the notion of agency, but conditioned by the internal organ modified as joy etc., which are the fruit of knowledge and action. Even here the Self is not absolutely free from all trappings, because there is the thin Upādhi of intelligence transformed as joy etc.—hence Ānandamaya too is an effect, the happiness resulting from thought and action. Agency and action are correlates. All actions are perform ed for the pleasure of an enjoyer; i.e. actions have their ground in the feeling of present or prospective joy which an agent entertains. Just as action and joy are cause and effect, so also agency and enjoyership have the same rela tion. Hence it is stated that the Ānandamaya Self is inward to the Vijñānamaya Self, and distinct from it. Joy is not a local sensation; the whole personality is pervaded by it, and so the Ānandamaya Self is taken to pervade all the other Selfs, one filling the other. Pain is believed to be the property of the Manomaya Self whereas joy alone is the property of the Ānandamaya Self. Joy again is a positive state. Pleasure is not the cessation of pain, for it is felt even when there is no pain preceding it. One experiences joy all of a sudden when good music is begun even if one was not in a painful mood; and just like all other positive experience, pleasure too admits of degrees That pleasure which is experienced by the individual agent is only a fraction of the Supreme Bliss or Brahman. Even the worldly joy is not entirely different from the bliss of Brahman ; it is either a reflection or a bit of the bliss of Reality, Ānanda is an entity in itself and the very being of Self; this is evident from the fact that the individual Soul is the highest and dearest object of love. All other objects have value only for the sake of the individual Self. The individual Self in its essence is intelligence-bliss, but the bliss aspect is revealed only when the mind is in a tranquil state which may be inferred from dispassion, patience, generosity, and other similar virtues. But when the mind is in a violent or erring state, only the aspect of Consciousness is revealed in the modifications of the mind. Even though the Self alone is the object of love, and so in truth Bliss itself, by dwelling in each body it becomes divided and so becomes limited. Hence the Ānandamaya Self cannot be Brahman Itself whose bliss is not subject to any condition whatsoever. The Chāndogyopaniṣad, VII. 23. 1. states that infinitude, without any limitation whatsoever, alone is true Bliss. So here the Upaniṣad, without mentioning any reward for the contemplation of Ānandamaya Self, as it has done in the case of the other Selfs, directly states that Brahman is its support and foundation.

3. Love is his head etc.—The Ānandamaya Self also is of human shape because it fills the previous Kośa completely. The three distinctions in joy, noted here as love, delight, and bliss, relate respectively to the perception, obtainment, and enjoyment of a liked object. They are only the reflections of Bliss in the Sāttvika state of the mind. The support and foundation of the Ānandamaya Self is Brahman. The Ānandamaya Self expresses itself in various degrees in different beings; and also it is ex perienced as love, joy, and delight by the same being according to the various conditioning factors; but the Supreme Brahman, who is the inexcelleable Bliss, is the basis of it as that of the others. It is for the purpose of conducting the individual being who is engrossed in sense objects inward and inward until he realizes his innermost Self, namely the non-dual Brahman, that the five Kośas have been described. It may be noted also in passing, that Śrī Saṅkarācārya deems that the true Self of man and Nature is Brahman, and that all the five Kośas are but illusory apparitions of the one true Self; they are called Selfs only by courtesy. The Vijnānamaya and Ānanda-maya together form the individual soul as the agent and enjoyer, while the other sheaths form merely its instruments. This is just what is demanded by Non-dualism through the testimony of reason and scripture. Śrī Rāmanujācārya and other teachers inclined in his way take the Ānandamaya to be Brahman and the individual souls to be distinct and separate from It. Both the positions are reasoned out in the respective commentaries on the Ānandamayādhikarana of the Brahma­sūtras, I, 1.1.]

LESSON SIX

असन्नेव स भवति । असद्ब्रह्मेति वेद चेत् । अस्ति ब्रह्मेति चेद्वेद । सन्तमेनं ततो विदुरिति ॥

तस्यैष एव शरीर आत्मा । यः पूर्वस्य । अथातोऽनुप्रश्नः । उतातिद्वानमुं लोकं प्रेत्य । कश्च न गच्छछती ३ । आहो विद्वानुमं लोकं प्रेत्य । कश्चित्समंशुन्ताऽऽहु । सौंङ्कामयत । बहु स्प्यं प्रजांयेयेतिं । स तपोऽतप्यत । स तपस्तप्त्वा । इदगं सर्वेमसृजत । यदिदं किं च । तत्सृष्ट्वा तदेवानुप्राविशत् । तदनुप्रविश्यं । सच्च त्यच्चाभवत् । निरुक्तं चानिरुक्तं च । निलयं चानिलयं च । विज्ञानं चाविज्ञानं च । सत्यं चानृतं च सत्यमभवत् । यदिदं किं च । तत्सत्यमित्याचक्षते । तदप्येष श्लोको भवति ॥ इति षष्ठोडनुवाकः ॥

ब्रह्म brahma Brahman असत् asat unreality इति iti thus वेद veda (a person) knows चेत् cet if, सः he असन् asan a nonentity, unreal एवं eva भवति bhavati becomes; ब्रह्म brahma Brahman आस्ति asti exists इति iti thus वेद veda (a person) knows चेत् cet if, ततः tataḥ in consequence of that एनम् enam him सन्तम् santam right, good विदुः viduḥ they consider; इति iti so. तस्य पूर्वस्य यः śarīraḥ आत्मा (सः) एषः एवं tasya purvasya yaḥ śarīraḥ ātmā (saḥ) eṣah eva.

[NOTES—1. If a person etc— It has been made clear that the Vijñānamaya and Ānandamaya Selfs are but the transmigrating individual Soul in the capacity of the agent and the enjoyer. These sum up the series of Selfs constituting the apparent personality of man and his individuality. Is there anything beyond or interior to these five Selfs that constitute the personality? Such a question can very well arise, because Brahman transcends all empirical usage. Obtuse minds do not accept what they do not actually perceive; they consider what is beyond sensuous experience as mere figment. Therefore the Śruti now establishes, by the method of doubt and enquiry, that Brahman spoken of as Sat at the opening of the chapter is a positive Reality. He who refuses to accept the super- sensuous Brahman becomes as good as a nonentity; for thereby he loses the most precious thing in his life and drifts without any aim of existence. To live without any human aspiration is as good as non-existence. The power of thought is such that he who meditates on Brahman, the Essence and support of his own life, as nothing will truly cease to exist; on the other hand, he who meditates on Brahman as the Real finds value in existence. To the former the path of righteousness is meaningless; the latter is on it. One who has unshaken faith in the holy Reality of Brahman strives to realize that infinitude of Bliss and Intelligence that Brahman is, by penetrating the material and quasi-material involucra that wrap it. He treads the moral and spiritual path with that motive; but the sceptic has no goal or ideal of perfection; distracted by the fragmentary sense-enjoyments, he fritters away his life without evoking any true worth out of it, condemned by the wise as insecure and bereft of virtue. He is the true atheist who denies his own true Self

and thereby wanders in the winding path of ignorance with no star to guide, no rudder to steer, and no motivetory force to impel. The nature of such souls is described in the Bhagavadgītā, XVI. 9 as ‘Naśṭātmānaḥ’, bereft of the soul. Brahman is the sheet-anchor of all moral living: He is the Dharmayūpa, or the Pillar of Virtue—as the Viṣṇusahasranāma calls the Divine Reality.

2. The Self embodied etc.- The last Self, Ānandamaya, stands in the relation of the soul of the Vijñānamaya Self. Since each Kośa is said to completely fill the preceding one—like circles described from the same centre and having the same radius falling along the same circumference — it is easy to see that they all form a five fold appearance of the one true Self which is Brahman.

अथ atha now अतः atah therefore अनुप्रश्नः anupraśnāḥ questions relating to what has been taught before: उत uta whether कः kaḥ cana any अविद्धान् avidvān one who does not know Brahman प्रेत्य pretya having departed अमुम् amum yonder लोकम् lokam world (Here the yonder world denotes Brahman) गच्छति gacchati attains? आहो āho or कः cit kah cit any विद्वान् vidvān one who Knows प्रेत्य pretya having departed अमुम् amum yonder लोकम् lokam world (Brahman) समश्नुते samaśnute attains उ u whether?

Now therefore the following questions arise in respect of what has been taught: Does anyone who has not known Brahman attain It, after having departed from this world? Whether anyone who has known Brahman, departing from here, attains It?

[NOTES—In the preceding Lessons the five Kośas have been introduced for the purpose of setting forth the knowledge of Brahman. Brahman has descended into human personality through ether and other elements and the five sheaths. But Brahman is the true Self of the enlightened as well as of the ignorant, being the common Cause. Hence these questions arise. The plural ‘questions’ is explained by doubling the two main questions: ‘Does he reach? or does he not?’ The questions may also be formulated thus:—Does Brahman exist or not? Brahman being the same everywhere, if he who knows not fails to attain It, may it not be supposed that he who knows also may be barred from attaining It? Will he who knows Brahman attain Him or not?]

बहु bahu many स्याम् syām may I be; प्रजायेय prajāyeya let me procreate myself - इति iti so सः saḥ he अकामयत akāmayata desired. सः saḥ he तपः tapah austerity तप्त्वा taptvā having engaged him self in इदम् idam this सर्वम् sarvam all असृजत asṛjata projected— यत् idam kim ca whatever there is here. तत् tat it सृष्टवा sṛṣṭvā having brought forth तत् tat it एवं eva verily अनुप्राविशत् anuprāviśat entered into. तत् tat it अनुप्रविश्य anuprāviśya having entered सत् sat being च ca and त्यत् tyat the beyond च ca and अभावत् abhavat became, (सः saḥ he) निरुक्तम् niruktam defined च ca and अनिरुक्तम् aniruktam undefined च ca and, निलयनम् च nilayanam ca supported अनिलयनम् anilayanam unsupported च ca and विज्ञानम् च vijñānam ca knowledge, consciousness, अविज्ञानम् avijñānam non-knowledge, unconsciousness च ca and, सत्यम् satyam real च ca and अनृतम् anṛtam unreal च ca and (अभावत् abhavat became). यत् idam kim ca whatever there is here सत्यम् satyam the Reality अभावत् abhavat became, तत् tat for that reason सत्यम् satyam Real इति iti so आचक्षते ācakṣate they say. तत् अपि एषः श्लोकः भवति tat api eṣaḥ ślokah bhavati.

He1, the Ātman, desired: May I become many; let Me procreate Myself. He2 brooded over Himself. Having brooded, He projected all this-whatever there is here. Having brought it forth, verily,3 He entered into it; having entered it, he became both the Being4 and the Beyond. He5 became the defined and the un defined, the founded and the foundation less, the conscious and the unconscious, the real and the unreal; whatever else there is—yea He be came the entire Reality. For that reason sages declare that all this is Real. Regarding that there is also this verse:

[NOTES—1. He, the Atman, desired-In this passage we get a sublime statement of creation as an act of the Divine will. The emanation of the cosmos from Brahman as described in the second Lesson places beyond doubt the existence of Brahman; for the universe which we experience is an existence, and it cannot therefore spring up from non-existence. But even an insentient Primordial substance can be the First Cause of subsequent evolution, as the Sāñkhyas and the scientists may have it. The Upaniṣadic view is just the contrary. It is declared in the above sentence that the Will of the Divine Being is what is behind this projected universe. The root ‘kam’ in akāmayata (= desired) is used in the same sense in the Rgveda, X. 129. 4 where ‘ kama’ means will. Unlike, however, the kāma of creatures, the Will of the Supreme Being is one with Himself, because there is nothing besides Him, and He does not need the help of accessories to bring about His Will. What is actually meant by the act of His Will is only the manifestation of the multiplicity and variety of the phenomenal universe, which is already present in Him as a possibility, by His own power of denomination and appearance, technically called nāma— rūpa-vyākaraṇa. These two oft-quoted Cosmological passage of this Upaniṣad establish that Brahman is the efficient cause and the material cause of the universe, in the language of logic. But metaphysically the universe having no separate existence outside of Brahman, Brahman is just its apparitional cause only.

2. He brooded over etc.— The original word ‘tapas’ literally denotes heat or heat of meditation. Penance is not its equivalent as there is no expiation involved in it here. What is meant to be conveyed by ‘tapas’ in this context is God's thought or intention about the design of the universe, His anguish and passion to express Himself in the universe.

3. Verily, he entered it etc.— It should not be supposed that the Divine Being enters into the created objects as a person having built a house enters it; this is impossible because the Deity is a Spirit without any spatial relation whatever. He is All and the Whole; and the whole can never be contained by the part. The allegory is meant only to point out the truth of the evolution of Nature. The evolution of Nature is only the manifestation of the Spirit. Unless Spirit is somehow involved in Nature its evolution is unintelligible for us. According to Vedānta there is no absolute and total return of the universe to its Source, in time. Only individuals return at the completion of their evolution; i.e. when they attain liberation. The purpose of the Veda is to teach the science of liberation and illumination; and these two ends of life are achieved by the Divine involved in the individual and undergoing the limitations of birth and rebirth. Hence a clear statement to the effect that the individual soul who is to realize the Divine is in truth the Divine Himself is required, apart from the general assertion that the whole universe is a theophany. Moreover the figure of God's entrance into creation stresses the fact that Nature is the living garment of God, for He indwells, inspires, and controls the whole universe.

4. Being and the Beyond.— Sat and Tat are translated so The two terms stand for what is manifest, gross, or concrete and what is unmanifest, subtle, or abstract. What is aotually meant here by the statement is this: That infinite part of Brahman which is insusceptible of manifestation includes and exceeds that finite part which is manifested as the universe.

5. He became the defined etc.— Brahman being the ground and substratum of all, He is immanent even in contradictories. Whatever there is, perceived, intuited, or imagined, all that is He. The whole universe is Real as Brahman. Attention should be specially drawn to this passage as it clearly shows that the universe is never a non-existence like a square-circle or the human horn. Brahman is the all-in-all of the universe; intuition of Brahman is rot a

transmutation of the universe into Brahman or a rejection of it; it is only the correction of an error in perception. Just as it is not possible to correct the erroneous perception of a snake in a rope without the knowledge of the identity between the super-imposed snake and the actual rope, so also it is not possible to realize that there is only one Reality which is Brahman, without the knowledge of the identity between the world and Brahman through proper testimony. By stating that all this is Brahman the passage in question serves this purpose most appropriately Brahmajnana is not an act of contemplation in which one object is replaced by another; it is a total comprehension in which consciousness is deepened and widened and made to work at all levels. That is why Srī Sankara says while commenting on Brahmasūtras, II. 2. 29. जागरितोपलब्धं वस्तु न कस्यांचिदप्यवस्थायां बाध्यते —the objects experienced in waking perception are not cancelled at any state. Srī Rāmakrṣṇa also states that one who has climbed to the terrace finds that the steps that have led him t here are also made of the same substance as the terrace.]

LESSON SEVEN

असद् वा इदमग्र आसोत् । ततो वै सजायत । तदात्मानं स्वयमकुरुत । तस्मात् तत्त्सुकृतमुच्यन्त इति । यद् वै तत्त्सुकृतम् । रसो वै सः । रसग्ं ह्येवायं लब्ध्वानन्दी भवति । को ह्येवान्यात् प्राण्यात् । यदेष आकाश आनन्दो न स्यात् । एष ह्येवानन्दयाति । यद ह्येवैष एतस्मिन्नदृश्येऽनात्म्येऽनिरुक्तेऽनिलयनेऽभयं प्रतिष्ठां विन्दते । अथ सोऽभयं गतो भवति । यद ह्येवैष एतस्मिन्नुदरमन्तरं कुरूते । अथ तस्य भयं भवति । तत्तेव भयं विदुषो S मन्वानस्य । तदप्येष श्लोको भवति ॥ इति सप्तमोऽनुवाकः ॥

अग्रे agre in the beginning असत् asat non-being व् vai indeed इदम् idam this आसीत् āsīt was; ततः tataḥ from that वै vai verily सत् sat being अजायत ajāyata was born. तत् tat that आत्मानम् ātmānaṁ self स्वयम् svayam by itself अकुरुत akuruta created. तस्मात् tasmāt in consequence of that तत् tat that सुकृतम् sukṛtam self-created उच्यते ucyate is designated, इति iti so यत् yat what वै vai verily तत् tat that सुकृतम् sukṛtam self-fashioned सः saḥ he वै vai indeed रसः rasaḥ a flavour. अयम् ayaṁ this one रसम् rasam flavour हि hi surely एव eva only लब्ध्वा labdhvā having grasped आनन्दी ānandī blessed. भवति bhavati becomes. कः kaḥ who हि hi indeed एव eva just, possibly अन्यात् anyāt would breathe, कः kaḥ prāṇyāt who breathe forth, live, यत् yat if एषः eṣaḥ this आनन्दः ānandaḥ bliss आकाशे akāśe in the ether न na not स्यात् syāt would be! एषः eṣaḥ this one हि hi assuredly एव eva alone आनन्दयाति ānandayāti causes blessedness. एषः eṣaḥ this one (the individual soul) यदā yadā whichever time हि hi hi truly एव eva indeed

अदृश्ये adṛśye invisible अनात्म्ये anātmye in corporeal, unreal अनिरुक्ते anirukte namelessss undefined, unutterable, अनिलयने anilayane homeless, supportless, अभयम् abhayam peace, प्रतिष्ठाम् pratiṣṭhām resting-place विन्दते vindate obtains, अथ atha then सः saḥ he अभयम् abhayam peace, fearlessness गतः gataḥ attained भवति bhavati becomes. यदा yadā when हि hi merely एव eva verily एषः eṣaḥ this one (individual soul) एतस्मिन् etasmin in this उ u even दरम् daram smallest अन्तरम् antaram separation कुरुते kurute makes अथ atha then तस्य tasya for him भयम् bhayam fear भवति bhavati is; तत् tat that तु tu certainly एव eva indeed अमन्वानस्य amanyānāsya unreflecting विदुषः viduṣaḥ knowing one भयम् bhayam fear. तत् अपि एष श्लोकः भवति tat api eṣaḥ ślokaḥ bhavati.

[NOTES—1. In the beginning etc. — It does not denote the opening of any age, but only the first in order. Creation is an eternal flow in an ever present Now, of which empirical experience is not possible. What is presented here is not an agnostic conception of a primal non-existent as some modern philosophers would think. Chāndogya, VI. 2. 1-2. makes that amply clear. Absence of attributes or properties cannot be equated with non-existence of the absurd or the self-contradictory like a human horn or a square-circle. ṚgvedaX. 129. places Brahman above Being and Non-Being. The separation of Self and Not-Self is the start of creation; therefore the Supreme Reality is first said to have assumed of its own accord a self. The individual soul too finds firm peace only in the selfless—i.e.—non-dual, invisible Reality. Being and Non- Being, Saṅuṇa and Nirguṇa, are correlate aspects of that one Supreme Identity. Non-Being is the permissive principle, or the first cause, of Being from which the universe issues. The Ultimate Reality is at times negatively charcterized in other religious traditions also. Śūnya or Void is one among the one thousand appellations of Viṣṇu. The German mystic Bohme said, 'The Nothing bringeth itself into a will.'

2. Self-made etc.— Brahman being the Cause par- excellence, He is called Sukṛta. The word svakṛta is blurred into sukṛta and two meanings are ascribed to it in these forms. Being the First cause, Brahman is svakṛta or svayambhū. Sukṛta is the good or meritorious act which brings about desired effects. Actions have power to produce their respective fruits only through the great common cause, Brahman. Prof. Deussen detects here 'the first germ of a belief in a providence that guides to ends'. There is also the hint that all good acts are divinely inspired. The Mahimnaḥstotra says that the acts of worship go to slumber as soon as they are done; no sooner the deed is done than it is annihilated; its fruit is granted by the Lord who is eternally vigilant, verse 20.

3. Flavour which is the essence etc. — 'Rasa is the sappy vegetative life in trees and plants, a tincture in rain, the elixir of life, the soma-dew that drips from the world- tree, seed in all that reproduces its kind, savour in all things eaten or drunk, and the principle of beauty in art'— says a modern critic. The one quality of Rasa is that it causes satisfaction. But for the value of

Rasa the world is destitute or taste or flavour. One who has comprehended the Bliss of Brahman is immersed in felicity and enjoys like a bee which has settled on a flower full of nectar; his mind is supremely delighted. Nothing attracts a pure mind more than the Bliss of the Divine; if God were not Rasa none will be attracted to Him. The Vaiṣṇavas of the Bengal School identify Rasa with Śri Kṛṣṇa. While annotating the third verse of the Bhāgavata, Viśvanāthacakravartin argues thus: In the Taittiriya the Kośas from Annamaya to Ānandamaya are set forth in an ascending grade of superiority, culminating in Brahman, who is the foundation, and then Rasa is identified with Him; so in that series Rasa occupies the apex. Rasa is not identical with Brahman but the base of It. In support of it Bhagavadgītā, XIV. 27. is quoted, and it is established that the Deity is a Person transcending Brahman and consisting of Rasa. In this view enjoyment of God is placed above knowledge of Him. But the spirit of the Upaniṣads in general and the experience of godmen like Śrī Rāmakṛṣṇa do not warrant this distinction. True knowledge and highest Bhakti are inseparable.

4. Who indeed would breathe etc. —The joy and zest of life is here ascribed to the presence of Bliss at the core of existence. The prime motive of every living creature is the attainment of joy or happiness. “Say, who else moves all the Universe? The mother dies for her young, the robber robs! Both are but the impulse of the same Love!— Swāmi Vivekānanda. The passage may also be interpreted by taking ānanda in apposition with ākāśa.

5. The individual soul becomes fearless. —We get here a trenchant analysis of the emotion of fear and its remedy. The basis of fear is the feeling of otherness. Cf. Bṛhadā- raṇyaka, I. 4. 2. But fear departs without leaving a trace when a man recognizes his own Self as the All. Love tends to union, separation tends to fear. Fearlessness is the characteristic trait of one who has realized the Truth. Even for the wise man the moment he becomes unreflective—makes a distinction in the Self as subject and object— there is unrest for him. The slightest objectification of the Self brings with it fear. As long as one considers Brahman as an object of knowledge and not one’s own Self one is exposed to fear. Here we get the answer to the question: Brahman being the common Cause, will the ignorant along with the wise reach It? The ignorant will not reach It and even the knower of Brahman, if he finds separation from It. The completely uncharacterizable and transcendent aspect of Reality alone gives ultimate rest and unshakable peace to the wandering soul. That is what is emphasized by the string of negative epithets.

6. Smallest internal—The words in the text are differently construed. उत् + अरम् अन्तरम् कुरुत (ut + aram antaram kurute)— अरम् ( aram) = अलम् alam little अन्तरम् antaram difference उत्कुरुते utkurute = उद्भावयति udbhāvayati creates—Bhaṭṭabhāskara. Or उ + दरम् u + daram (little) अन्तरम् कुरुत (kurute) antaram kurute. Or उदरम् udaram cavity अन्तरम् antaram difference,—Hume.

LESSON EIGHT

भीषाडस्माद्वातः पवते । भोषोदेति सूर्यः । भीषाडस्मादग्निश्चेन्द्रुश्च । मृत्युर्धावति पञ्चम इति ॥ सैषाडडनन्दस्य मीमांसा भवति । युवा स्यात्साधु युवाध्यायकः । आशिष्ठो दृढिष्ठो बलिष्ठः । तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात् । स एको मानुष आनन्दः । ते ये शतं मानुषा आनन्दाः । स एको मनुष्यगन्धर्वाणामनन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं मनुष्यगन्धर्वाणामानन्दाः । स एको देवगन्धर्वाणामनन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं देवगन्धर्वाणामानन्दाः । स एकः पितॄणां चिरलोकलोकानामनन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं पितॄणां चिरलोकलोकानामानन्दाः । स एकः आजानजानां देवानाामनन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतमाजानजानानां देवानामानन्दाः । स एकः कर्मदेवानाामानन्दः । ये कर्मणा देवानपियन्ति । श्रोत्रियस्य चाकामहतस्य । ते ये शतं कर्मदेवानां देवानामानन्दाः । स एको देवानामनन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं देवानामानन्दाः । स एक इन्द्रस्यानन्दः । श्रोत्रियस्य चाकामहतस्य । श्रोत्रियस्य चाकामहतस्य । ते ये शतं इन्द्रस्यानन्दाः । स एको बृहस्पतेरानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं बृहस्पतेरानन्दाः । स एकः प्रजापतेरानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं प्रजापतेरानन्दाः । स एको ब्रह्मण आनन्दः । श्रोत्रियस्य चाकामहतस्य । स यश्रायण पुरुषे ।

यश्रासांवावृधित्ये । स एकः । स यं एवंवित् । अस्माल्लोकात् प्रेत्य । एतमन्नमयमात्मानमुपसंक्रामति । एतं प्राणमयमात्मानमुपसंक्रामति । एतं मनोमयमात्मानमुपसंक्रामति । एतं विज्ञानमयमात्मानमुपसंक्रामति । एतगानन्दमयमात्मानमुपसंक्रामति । तदप्येष श्लोको भवति ॥ इति आष्टमोडनुवाकः ॥

bhiṣā smādvātaḥ pavate. bhiṣodeti sūryaḥ. bhiṣasmādagniścendraśca. mṛtyurdhāvati pañcamaḥ iti. saiṣā’nandasyā mīmāṃsā bhavati. yuvā syātsādhu yuvā’dhyāyakḥ. āśiṣṭho dṛ̣dhiṣṭho baliṣṭhaḥ. tasyeyaṃ pṛthivī sarvā vittasya pūrṇā syāt. sa eko mānuṣa ānandaḥ. te ye śataṃ mānuṣā ānandāḥ. sa eko manuṣyagandharvāṇāmānandaḥ. śrotryasyā cākṣāṇātasya. te ye śataṃ manuṣyagandharvāṇāmānandāḥ. sa eko devagandharvāṇāmānandaḥ. śrotryasyā cākṣāmahatasya. te ye śatam devagandharvāṇāmānandaḥ. sa ekaḥ pitṛ̣nāṃ ciralokalokānāmānandaḥ sa eka ājānajānāṃ devānāmānandaḥ. śrotryasyā cākāmahatasya. te ye śatamājānajānām devānāmānandaḥ. sa ekaḥ karmadevānāmānandaḥ. ye karmāṇā devānāpiyanti. śrotryasyā cākāmahatasya. te ye śatam karmadevānāmānandāḥ. sa eko devānāmānandaḥ. śrotryasyā cākāmahatasya. te ye śatam devānāmānandaḥ. sa eka indrasyānandaḥ. śrotryasyā cākāmahatasya. te ye śatamindrasyānandāḥ. sa eko bṛ̣haspaterānandaḥ. śrotryasyā cākāmahatasya śatam bṛ̣haspaterānandāḥ sa ekaḥ prajāpaterānandaḥ. śrotryasyā cākāmahatasya. te ye śatām prajāpaterānandāḥ sa eko brahmaṇa ānandaḥ. śrotryasyā cākāmahatasya. sa yaścāyam puruṣe. yaścāsāvāditye. sa ekaḥ. sa ya evamvit. asmāllokāt pretya. etamannamayamātmānamupasaṅkrāmati. etaṃ prāṇamayamātmānamupasaṅkramati. etam manomayamātmānamupasaṅkramati. etam vijñānamayamātmānamupasaṅkramati. etamānandamayamātmānamupasaṅkramati. tadap- yeṣa śloko bhavati. iti aṣṭamo’nuvākaḥ.

अस्मात् asmāt from Him भीषा bhiṣā out of fear वातः vātaḥ wind पवते pavate blows; (अस्मात् asmāti भीषा bhiṣā from fear सूर्यः sūryaḥ the sun उदेति udet) rises; अस्मात् asmāt from Him भीषा bhiṣā from fear अग्निः Agni च cā and इन्द्रः Indra च cā and पञ्चमः pañcamaḥ the fifth मृत्यु: mṛtyuḥ Death (च ca and) धावति dhāvati speeds; इति iti thus.

[NOTES— 1. Out of fear of Him etc.—It is generally observed that only when one is under the pressure of necessity or fear of a master one works incessantly and with precision. The great cosmic forces follow their law ceaselessly without the least error. On the analogy of human activity it must therefore be supposed that this is possible because these forces work in fear of a mighty Master. In fact the Will of God is expressed in the Laws of Nature; and hence they cannot be otherwise at any time. The very same idea is emphasized in the Kaṭhopaniṣad, IV. 3. also; and the eleventh chapter of the Bhagavadgītā gives a picturesque representation of this truth. The Upanṣadic religion does not, however, conceive of a wrathful God. Brahman is

equally the cause of fear and fearlessness. For it has been noted already in the seventh Lesson that one becomes fearless and tranquil when one finds his firm support in the Divine Reality. Fear springs up only when one is unthinking, when one perceives a distinction between one’s Self and the Divine Reality.]

सा sā that एषा eṣā this (well known) आनन्दस्य ānandasyā of bliss मीमांसा mīmāṁsā an examination भवति bhavati is: आशिष्ठ: āśiṣṭhaḥ most swift and alert दृढिष्ठ: dr̥dhiṣṭhaḥ very firm, very resolute, perfectly whole बलिष्ठ: baliṣṭhaḥ most vigorous अध्यायाक: adhyāyakaḥ of good learning साधु yuva sādhu yuvā noble youth. युवा yuvā young man स्यात् syāt let there be; वित्तस्य vittasya of wealth पूर्णा pūrṇā laden इयम् iyam this सर्वा sarvā entire पृथिवी pr̥thivī earth तस्य tāsya his स्यात् syāt let be, स: saḥ that एक: ekah one measure मानुष: mānuṣaḥ human आनन्द: ānandaḥ bliss. ते te those ये ye which शतम् śatam one hundred मानुषा: mānuṣāḥ of man आनन्दा: ānandāḥ units of bliss स: saḥ that मनुष्य - गन्धर्वाणाम् manuṣya - gandharvāṇām of the human genii एक: ekah one unit आनन्द: ānandaḥ bliss. अकाम - हतस्य akāma - hatasya not smitten with desires श्रोत्रियस्य śrotriyasya one who is full of Revelation, a sage च ca also. ते ye शतम् मनुष्य - गन्धर्वाणाम् te ye śatam manuṣya - gandharvāṇām ānandāḥ saḥ devagandharvāṇām of the divine genii एक: आनन्द:; ते ye शतम् देवगन्धर्वाणाम् आनन्दा: स: चिरलोक लोकानाम् ekah ānandaḥ; te ye śatam devagandharvāṇām ānandaḥ saḥ ciraloka lokānām inhabiting the long-enduring world पितृणाम् pitṛṇām of the manes एक: आनन्द:; ते ye शतम् चिरलोकलोकानाम् पितृणाम् आनन्दा: स: आजानजानाम् (अजाने जाता: तेषाम् ajāne jātāḥ teṣām) ekah ānandaḥ; te ye śatam ciralokalokānām pitṛṇām ānandāḥ saḥ ājānajānām of gods by birth देवानाम् devānām of gods एक: आनन्द:, ते ye शतम् आजानजानाम् देवानाम् आनन्दा: स: कर्मदेवानाम् ekah ānandaḥ, te ye śatam ājānajānām devānām ānandāḥ saḥ karmadevānām of those who have become gods by their deeds देवानाम् devānām of gods एक: आनन्द: ekah ānandaḥ; ये ye who कर्मणा karmanā by Vedic rites अपि api also देवान् devān yanti attain. ते ye शतम् कर्मदेवानाम् देवानाम् आनन्दा: स: देवानाम् te ye śatam karmadevānām devānām ānandāḥ saḥ devānām of the highest gods एक: आनन्द:; ते ye शतम् देवानाम् आनन्दा: स: इन्द्रस्य ekah ānandaḥ; te ye śatam devānām ānandāḥ saḥ indrasya of Indra एक: आनन्द:; ते ye शतम् इन्द्रस्य आनन्दा: saḥ indrasya of Indra एक: आनन्द:; त इन्द्रस्य आनन्द:; ते ye शतम् बृहस्पते: आनन्दा: स: प्रजापते:

उपसङ्क्रामति annamayam ātmānam upasaṅkrāmati crosses over, एतम् etam प्राणमयम् आत्मानम् etam prāṇamayam ātmānam

upasaṅkrāmati; एतम् मनोमयं आत्मानम् उपसङ्क्रामति etam manomayam ātmānam upasaṅkrāmati; एतम् विज्ञानमयम् आत्मानम् उपसङ्क्रामति etam vijñānamayam ātmānam upasaṅkrāmati. एतम् आनन्दमयम् आत्मानम् उपसङ्क्रामति. तत् अपि एषः श्लोकः भवति tat api eṣaḥ ślokaḥ bhavati.

Now this is an assessment1 of Bliss: Let it be supposed that there is a youth, a noble youth, in the prime of age, most2 swift and alert, perfectly whole and resolute, most vigo rous and of good learning, and that to him belongs the entire earth laden with all riches. Then we have in him one measure of human joy. One hundred such units of human joy make a single unit of joy which the human genii possess. A sage full of Revelation and free from all cravings also possesses the same joy. One hundred such units of joy which the human genii possess make the joy of the heavenly genii; one hundred such units of joy which the heavenly genii possess make the joy of the Manes who inhabit the long-enduring world; one hundred such units of joy which the Manes inhabiting the long-enduring world possess make the joy of those gods who are so by birth in the Ājāna heaven; one hundred such units of joy which the Ājāna-born gods possess make the joy of those who have become gods by the force their deeds; one hundred such units of joy which those gods who have become such by their deeds—for it also happens that a man attains to godhead by his own deeds—make the joy of the highest gods; one hundred such units of the joy of the highest gods make the joy of Indra; one hundred such units of Indra’s joy make the joy of Bṛhaspati; one hundred such units of Bṛhaspati’s joy make the joy of Prajāpati; one hundred such units of Prajāpati’s joy make the bliss of Brahmā. A sage who is full of Revelation and free from all cravings possesses all these various measures of joy severally and progressively. And3 this Bliss which is in the human being and in the yonder Sun are the same. He who comprehends fully as stated above, after departing from this world, trans cends the Annamaya, Prāṇamaya, Manomaya, Vijñānamaya, and Ānandamaya Selfs. With regard to that there is also this memorial stanza.

[NOTES—1. Assessment of Bliss etc.—To the wise man earthly existence is so full of suffering as to excite longings for deliverance. To over-step hunger and thirst, pain and illusion, old age and death, and to be exalted above evil, is the genuine desire that has found expression in the human heart for all time. Religions, however, admit that gods and angels are free from such human limitations. But it is peculiar to the Upaniṣads that the Godhead is not a Being full of Bliss but Bliss itself, admitting of no enhancement. That Bliss of Brahman, the Upaniṣads state, is not totally beyond the comprehension of the ordinary man; for even the worldly good which he cherishes is only an aspect of the supreme spiritual good, the acme of Bliss. Through a mythological scale this is vividly brought out in this Lesson. The best human happiness, say of a wise and healthy world-sovereign, is a trillionth part of the Bliss of Brahmā. Human and divine Gandharvas, Pitṛs, Ājānadevas, Karmadevas, Devas, Indra, Bṛhaspati, and Prajāpati have respectively, a hundred, a ten thousand, a million, a hundred million, a ten thousand million, a billion, a hundred billion, a ten thousand billion, and a million billion times more joy than the best man. From this calculus it cannot however be said

that sensuous joy multiplied a given times will make Divine Bliss. For the Śruti states clearly that the Bliss of Brahman is realized by him only in whom there is no vestige of cravings and who is full of Revelation and therefore absolutely free from sin. This suggests that the two types of joy, worldly and spiritual are incommensurable. Therefore it should be understood that even the joy of Brahmā, the creator, pure and great at it is, it cannot be the Bliss which is the Supreme Reality; it is only the highest manifestation of It. Some interpret the Bliss that is the highest denomination in the scale is actually Brahman Itself. This would suggest that spiritual good is not qualitatively different from worldly good, The Bṛhadāraṇyakopaniṣad, IV. 3. 33. also gives a similar hierarchy of bliss leading up to the Bliss that is Brahman.

2. Most swift etc. —The three superlative adjectives convey the pleasure of a nimble body, the happiness of good health. and the joy of power. The Gandharvas are a class of heavenly beings mentioned from the Ṛgveda downwards. Viśvāvasu is their leader. He guards Soma and is supposed to be a good physician. He also directs the course of the sun's horses and possesses and reveals the knowledge of heavenly and divine things. In the Epics and the Purāṇas the Gandharvas are characterized as celestial musicians. They form the orchestra at the banquet of the gods, and together with Apsarasas, they belong to the heaven of Indra. They constitute one of the classes into which higher creation is divided. Manuṣyagandharvas are those heavenly singers who possess human features; the term may refer also to those men who have ascended to the state of Gandharvas. Viśvāvasu and the rest belong to the class of divine genii. Ājāna, according to Bhaṭṭabhāskara, means the repeated epochs of Manu, Manvantara; and the gods who are born in each of these epochs as the attendants of higher gods are therefore called Ājānaja-devas. Indra is the chief of gods and Bṛhaspati is his preceptor. Prajāpati is explained as the lord of creatures by some and as Hiranyagarbha by others. If the latter meaning is accepted, ‘Brahma’, immediately following, will refer to Brahman the Supreme.

3. And this bliss etc. —The word Āditya is rendered as sun. It literally means that Being who exists from the beginning. The passage states that the bliss that is realized by the liberated soul within itself and the bliss of Brahman are one and the same. The Upāsaka who has been engaged in the contemplation of the various Kośas transcends all of them and establishes himself in the Bliss of Brahman. The passage in question is generally translated thus: He who is in the person here and he who is yonder in the sun are the same. This idea is met with in the Iśāvāsya, 16, and other places in the Upaniṣads. If ‘sah’ is taken to refer to ‘ānandah’, immediately preceding, as it does and as it has been translated here, the meaning given above would legitimately follow.]

LESSON NINE

यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न बिभेति कुतश्चनैति । एतग्ं ह वाव न तपति । किमहग्ं साधु नाकरवम् । किमहं पापमकरवमिति । स य एव विद्वानेते आत्मानग्ं स्पृणुते । उभे ह्येवैष एते आत्मानग्ं स्पृणुते । य एव वेद । इत्युपनिषत् ॥ इति शान्तिः;

yato vāco nivartante. aprāpya manasā saha. ānandam brahmaṇo vidvān. na bibheti kutaścaneti. etagm ha vāva na tapati. kimaham sāādhu nākaravam. kimahaṁ pāpamakaravamiti. sa ya evam vidvānete ātmānaggṁ sprṇute. ubhe hyevaiṣa ete ātmānaggṁ sprṇute. ya evam veda. ityupaniṣat. iti śāntiḥ.

यत. yatah that from which वाच: vācaḥ all speech अप्राप्य aprāpya unable to reach मनसा सह manasā saha with the mind निवर्तन्ते nivartante turn away, recoil ब्रह्मण: of Brahman आनन्दं ānandam bliss विद्वान् vidvān knowing one कुतश्न kutaścana from any source whatever न na not बिभेति bibheti fears एतं etam this ह ha verily वाव vāva indeed न na not तपति tapati regrets किमहं kimaham why साधु sāādhu good न na not अकरवम् ākaravam I have done किमहं kimahaṁ why पापम् pāpam evil अकरवमिति akaravamiti I have done स: saḥ He य: yaḥ who एव evam thus विद्वान् vidvān knowing एते ete these आत्मानं ātmānamm enjoys उभे ubhe both हि hi indeed एव evaiṣa verily एष: eṣaḥ he एते ete these आत्मानं ātmānamm enjoys य: yaḥ who एव evam thus वेद veda knows इति ity thus उपनिषत् upaniṣat the secret doctrine इति iti शान्ति: śāntiḥ peace

bibheti is afraid. एतम् etam such a one ह ha of course वाव vāva verily न na not तपति tapati torments - अहम् aham I किम् kim why पापम् pāpam wrong अकरवम् akarovam have done इति iti thus, सः saḥ he यः yaḥ who एवम् evam as stated विद्वान् vidvān comerehensor एते ete these उभे ubhe two आत्मानम् ātmānam self, spiritual Essence स्पृणुते sprṇute redeems. यः yaḥ who एवम् evam thus वेद veda realizes एषः eṣaḥ this one आत्मानम् ātmānam his self स्पृणुते sprṇute redeems. इति iti so उपनिषद् upaniṣad secret instruction.

That1 from which all speech with the mind turns away, not having reached It, knowing the bliss of that Brahman man fears nothing. Verily, the thought2 Why have I not done the right? Why have I done wrong? does not, of course, torment such a one. He who is a comprehensor in the manner described above redeems his Self from both these thoughts. For, truly, he who knows this redeems hisself from both. Such is this secret instruction.

[NOTES.—1. That from which etc.— This passage along with Brhad., III. 8. 8, III. 9. 27, IV. 2. 4, Kaṭha., III. 15, VI. 12, Kena., 3.8.11, Śvetāśvatara., IV. 19-20 and several others state that Brahman is indeterminable by thought and inexpressible by word. But at the same time it is clearly emphasized that he who knows the Bliss of Brahman transcends all fear; for Brahman is the source of unsurpassable peace for those who know It as their own spiritual Essence, and the cause of fear for those who deny or feel themselves separate from It.

2. The thought etc. —Ethics is the science that treats about the relation between the individual agent and his social environment. It fixes the norm for individual behaviour in the light of social and individual happiness. The sense of individuality is the basis of all moral regulations. One who has effaced all egotism and individuality needs no moral rules to bind him to good life. He requires no conscious effort to be perfect just as a trained dancer does not require any special effort to avoid wrong steps. He transcends the realm of ‘do-s’ and ‘do-not-s’, His whole behaviour becomes one with the divine perfection and he is no more impelled by any external standard. This is what is emphasized in the above passage. The Christian Bible says, ‘But if you are led by the spirit, you are not under the law.’—Galatians, V. 18; also ‘Whoever is born of God cannot sin.’ The terms sādhu and a-sādhu stand for ritualistic works that will give higher enjoyments and actions which drag one down to a lower life, or deeds done perfectly or with blemishes. Since the man of illumination does not crave for heavenly joys or fears hellish torments, he never cares for such deeds. The sentence may be translated also as: ‘What good have I failed to do? What evil have I done?’

The Kaṭharudropaniṣad gives the substance of the whole Valli in the following verses:

न कर्मणा न प्रजया न चान्येनापि केनचित् । ब्रह्मवेदनमात्रेण ब्रह्माप्नोत्येव मानवः । तद् विद्याविषयं ब्रह्म सत्यज्ञानसुखद्रव्यम् । संसारे च गुहावाच्ये मायाज्ञानादिसंझके ॥ निहितं ब्रह्म यो वेद परमे व्योम्नि संजिते । सोऽश्नुते सकलान् कामान् क्रमेणैव द्विजोत्तमः ॥ प्रत्यगात्मामज्ञानमायाशक्तेश् च साक्षिणम् । ज्ञात्वा ब्रह्माहमस्मीति ब्रह्मैव भवति स्वयम् ॥ ब्रह्मभूतात्मनस्तस्मादेतस्मात् शक्तिमिमि श्रितात् । अपजीकृत आकाशः सम्भूतो रजुुसर्पवत् ॥ आकाशाद् वायुसंज्ञस्तु स्पर्शोऽपजीकृतः पुनः । वायोरनिष्ठता चाग्निराप अदृश्यो वसुन्धरा ॥ तानि भूतानि सूक्ष्माणि पञ्चीकृत्येश्वरस्तदा । तेभ्य एव विरुष्टं तद् ब्रह्माण्डादि शिवेन ह ॥ ब्रह्माण्डस्योपरि देवा दानवा यक्षकिन्नराः । मनुष्याः पशुपक्ष्याद्यास्तत्तत्कर्मानुसारतः ॥ अस्थिस्नाय्वादिरूपोडयं शरीरे भाति देहिनाम् । योऽयमन्नमयो ह्यात्मा भाति सर्वशरीरिणः ॥ ततः प्राणमयोऽहात्मा विभिन्नशान्तरस्थितः । ततो विज्ञान आत्मा तु ततोडन्यश्वान्तरः स्वतः ॥ आनन्दमय आत्मा तु ततोऽन्यश्वान्तरः स्थितः । योऽयमन्नमयः सोऽयं पूर्णः प्राणमयेन तु ॥

मनोमयेन प्राणोऽपि तथा पूर्णः स्वभावतः । तथा मनोमयो आत्मा पूर्णो ज्ञानमयेन तु ॥ आनन्देन सदापूर्णः सदा ज्ञानमयः सुखम् । तथानन्दमयश्रापि ब्रह्मानन्येन साक्षिणा ॥ सर्वान्तरेण पूर्णश्व ब्रह्म नान्येन केन चित् । यदिदं ब्रह्मपुच्छाख्यं सत्यज्ञानाद्वयात्मकम् ॥ सारमेव रसं लब्ध्वा साक्षादेही सनातनम् । सुखीभवति सर्वत्र अन्यथा सुखिता कुतः ॥ असत्यस्मिन् परानन्दे स्वात्मभूतेऽखिलात्मनाम् । को जीवति नरो जंतुं को वा नित्यं विचेष्टते ॥ तस्मात् सर्वात्मना चित्ते भासमानो ह्यसौ परः । आनन्दयति दुःखाढ्यं जीवात्मानं सदा विभुः ॥ यदा ह्येवैतस्मिन्नदृश्यत्वादिलक्षणे । निर्भेदं परमार्थदृष्टिं विन्दते च महायातिःः तदेवाभयमत्यन्तकल्याणं परमामृतम् ॥ सदूपं परमं ब्रह्म त्रिपरिकेदवर्जितम् । यदा ह्येवैतस्मिन्नल्पमप्यन्तरं नरः । विजानाति तदा तस्य भयं स्यान्नात्र संशयः ॥ अस्त्यानन्दनदलेशेन स्तम्भान्ता विष्णुपूर्वकाः । भवन्ति सुखिनो नित्यं तारतम्य क्रमेण तु ॥ तत्प्रदविकृतस्य श्रोतृस्य प्रसादिनः । सुरूपभृत आनन्दः सयं भाति परे यथा । निमित्तं किज्चिदाश्रित्य खलु शब्दः प्रवर्तते । यतो वाचो निवर्तन्ते निमित्तानाम्भावतः ॥ निर्विशेषे परानन्दे कर्थं शब्दः प्रवर्तते । तस्मादेतन्मः सूक्ष्मं व्यवर्तं सर्वगोचरम् । यस्माच्छ्रोतृवर्गक्ष्यादि खादि कर्मेन्द्रियाणि च । व्यक्तान्ति परं प्राप्तुं न समर्थानि तानि तु ॥ तद् ब्रह्मानन्दमद्वैतं निर्गुणं सत्यचिद्धनम् । विदित्वा स्वात्मरूपेण न बिभेति कुतश्चन ॥ एवं यस्मु विजानाति स्वगुरोरुपदेशतः । स साध्वसाधु कर्मभ्यां सदा न तपति प्रभुः ॥ ताप्यतापकरूपेण विभातमखिलं जगत् । प्रत्यगात्मतया भाति ज्ञानाद् वेदान्तवाक्यजात् ॥ 9-36.

na karmaṇā na prajayā na cānyenāpi kena cit. brahmavedanamātreṇa satyajñānāsukhādvayam. samsāre ca guhāvacye māyā’jñānādisamjñake. nihitam brahma yo veda parame vyomni samjñite. so’śnute sakalān kāmān krameṇaiva dvijottamāḥ. pratyagātmānamajñānamayāśaktesca sākṣiṇam. jñātvā brahmahamasmīti brahmaiva bhavatī svayam. brahmabhūtātmanastasasmādetasmāt śaktimiśritāt. apañcikṛta ākāśaḥ sambhūto rajjusarpavat. ākāśāt vāyusamjnastu sparśo’pañcīkṛtaḥ punaḥ. vāyoragnistathā cāgneḥ vasundharā. tāni bhūtāni sūkṣmāṇi pañcīkṛtyeśvarastadā. tebhya eva viṛṣṭaṃ tad brahmāṇḍādi śivena ha. brahmāṇḍasyodare devā dānavā, yakṣakinnarāḥ. manuşyāḥ paśupakṣyādyāstattatkarmaṇusāratāḥ. asthisnāyvidirūpo’yam śarīraṃ dehināṃ. yo’yamannamayoh yātmā bhāti sarvaśarīriṇaḥ. tataḥ prāṇamayo hyātmā vibhinnaścāntarastitāḥ. tato’nyaścāntaraḥ svataḥ. ānandamaya ātmā tu tato’nyaścāntaraḥ sthitāḥ. yo’yamannamayo’yātmā bhāti sarvaśarīriṇaḥ. manomayenaprāṇo’pi tathā pūrṇaḥ svabhāvataḥ. tathā pūrṇaḥ svabhāvataḥ. tathā manomayo hyātmā pūrṇaḥ praṇamayena tu. ānandenā sadā pūrṇaḥ sadājñānāmayāḥ sukham. tathānandamayaścāpi brahmaṇānyena sākṣiṇā. sarvāntareṇa pūrṇaśca brahma nānyena kena cit. yadidaṃ brahmapucchākhyam satyajñānādvayātmakam. sārameva rasaṃ labdhvā sākṣāddehī sanātanam sukhibhavati sarvatra anyathā sukhitā, kutāḥ. asatyasmin parānande svātmabhūte’khilātmanām. ko jīvati naro jantuḥ ko vā nityam vi ceṣṭate, tasmāt sarvātmana citte bhāsamāno hyasau paraḥ. ānandayati duḥkhāḍhyaṃ jīvātmānaṃ sadā. vibhuḥ. yadā hyevaisa etasminnadṛśyatvādilakṣaṇe. nirbhedaṃ paramādvaitamvindatecamahāyatiḥ.tadevābhayamatyantakalyāṇaṃ paramāmṛtam. Sadrūpaṃ paramaṃ brahmatriparicchedavarjitam. yadā

hyevaiṣa etasminnalpamapyantarām narah vijānāti tadā tasya bhayam syānnātra samśayah. asyaivānandaleśena stambhāntā. viṣnupūrvakāḥ. bhavanti sukḥino nityam tāratamya krameṇa tu. tattatpadaviraktasya śrotryasyā prasādināḥ. svarūpabhūtā ānandaḥ svayam bhāti pare yathā. nimittam kiñcidāśritya khalu śabdaḥ pravartate. yato vāco nivartante nimittānāmabhāvataḥ. nirviśeṣe parānande katham śabdaḥ pravartate. tasmade tanmanāḥ sūkṣmam vyāvṛttam sarvagocaram. yasmāccrotratvagakṣyādi khādi karmendriyāṇi ca vyāvṛttāni param prāptum na smarthāniti tani tu. tad brahmānandamad vandam nirguṇam satyacitghanam. vidityā syātmarūpeṇa na bibheti kutaścana. eyam vastu vijānāti svagurorupadeśataḥ. sa sādhvasādhukarmabhyām sadā na tapati prabhuḥ. tāpyatāpakarūpeṇa vibhātamakhilam jagat. pratyagāmatmatayā bhāti jñānād vedāntavākyajāt.

सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु । मा विद्विषावहै ।। ॐ शान्तिः शान्तिः शान्तिः ।।

LESSON ONE

भृगुर्वै वारुणिः । वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तस्मा एतत् प्रोवाच । अन्नं प्राणं चक्षुः श्रोत्रं मनो वाचमिति । तगं होवाच । यतो वा इमानि भूतानि जायन्ते । येन जातानि जीवन्ति । यत् प्रयन्त्यभिसंविशन्ति । तद् विजिज्ञासस्व । तद् ब्रह्मेति । स तपोऽतप्यत । स तपस्तप्त्वा ।। इति प्रथमोऽनुवाकः ।।

भृगुः bhṛguḥ Bhṛgu वै vai verily वारुणिः vāruṇiḥ the son of Varuṇa भगवान् bhagavān Revered Sir ब्रह्म brahma Brahman अधीहि adhīhi declare इति iti thus (requesting) पितरम् pitaram father वरुणम् varuṇam Varuṇa उपससार upasasāra approached, तस्मै tasmai to him (सः saḥ varuṇaḥ he, Varuṇa) एतत् etat this प्रोवाच provāca taught: अन्नम् annuṁ food, प्राणम् prāṇam vital airs, चक्षुः cakṣuḥ sight, श्रोत्रम् śrotram hearing, मनः manaḥ mind, वाचम् vācam speech (च ca and ब्रह्मत्वेन brahmatvena as Brahman विजिज्ञासोह vijijñāsoha reflect) इति iti thus. (ततः tataḥ further) तम् tam to him उवाच uvāca (Varuṇa) said ह ha indeed, then: यतः yataḥ whence वै vai verily इमानी imāni these भूतानि bhūtāni beings जायन्ते jāyante are born, जातानि jātāni having been born येन yena by which जीवन्ति jīvanti remain alive, यत् yat which प्रयन्ति prayanti (Nom. PI. of प्रयन् prayan) deceasing अभिसंविशन्ति abhisamviśanti enter, तत् tat that विजिज्ञासस्व vijijñāsasva be desirous of understanding; तत् tat that ब्रह्म brahma (is) Brahman. सः saḥ he (Bhṛgu) तपः tapah Tapas अतप्यत atapyata performed; सः saḥ he तपः tapah austerity तप्त्वा taptvā having performed.

The celebrated Bhṛgu Vāruṇi approached his father Varuṇa requesting, ‘Revered Sir, instruct me about Brahman’. As a means to the knowledge of Brahman Varuṇa taught him food,1 Vital airs, sight, hearing, mind, and speech. He added: Seek2 to know that from which all beings here are born; having been born, by which they remain

alive; and into which, on departing, they enter. That is Brahman. Bhṛgu3 performed austerity; having performed austerity:

[NOTES.—Having given in the second chapter a vivid account of the Supreme Reality, the nature of the universe, and the goal of man, the Upaniṣad now teaches with the help of an anecdote, the means of attaining the supreme end of life. The story of Varuṇa instructing his son about Brahman suggests what a great treasure Brahmavidyā is and how the worthy son Bhṛgu was anxious to receive it as a paternal gift. We learn from Bṛh., VI. 3. 12., Śvetāśvatara., VI. 22, Maitrāyaṇyupaniṣad, VI. 29., and Subālopaniṣad, 16, that the supreme spiritual wisdom is t be imparted to none other than a son or a disciple whose conduct and descent is well-known, and who has served the Guru a term of at least one year with perfect self-control. The story makes it clear that even if one is a son he is instructed in the supreme knowledge only if he has a true longing for it and asks for it. It is suggested by commentators that Bhṛgu is the famous founder of the Bhārgava clan. A colloquy on hearing this hint, proceeds to perform austerities. Others expound that they are the different categories that form, as it were, the gateways to Brahman, and that they are to be criticized and transcended as is done in the sequel. Accepting this latter interpretation we have to take that sight, hearing and speech stand for Vijñānamaya which comes immediately after food, Vital airs, and mind, in the order of the categories which Bhṛgu reflected upon as Brahman and found inadequate to merit the highest status of Brahman.

2. Seek to know that etc.— Enunciation, definition, and examination are the well-known methods recognized in a rational enquiry into truth. Brahman has been enunciated as the Principle to be realized through the means of food and the rest. In this passage a definition of Brahman is given in the light of which the tentative categories are to be examined by the seeker. The Kenopaniṣad, 4, also suggests that the true Power which lies behind speech, mind, sight, ear, and vital airs is Brahman; these faculties are truly indicatory of Brahman; depending on Brahman they function. These sense-powers as well as the material out of which the psycho physical personality of man and Nature is constituted are to be examined in the light of the definition of Brahman given by Varuṇa. The definition states that Brahman is that in which the universe has its ground and support, that in which the universe has its origination, sustentation, and dissolution. Such a definition of Brahman is met with in Śvetāś, III 2, Muṇḍaka., II 2, Brahmasūtras, I. 1 1, Bhāgavata, I. 1. 1 and Gītā, VIII. 18-19. The various categories suggested cannot square with the definition. The defining clause suggests also that the Divine Reality is the source of all creatures born in the world, that It is their immanent soul, and that It is the goal into which they return when they attain liberation from the chain of transmigratory existence by the power of His grace. Varuṇa here exhorts his son to have an intense longing to realize Brahman. For Mumukṣutva or intense longing to get oneself free from the bondage of transmigratory existence through realization of Brahman is the base and starting point of spiritual life. Mumukṣutva and Jijñāsā are but one and the same urge manifesting as cause and effect. When the will and desire are potent, the means and end will naturally follow.

3. Bhṛgu performed austerity. — This sentence is repeated five times at the end of this and the following four Lessons in which we get the portrayal of Bhṛgu’s attempt to rise from lower Selfs to the Highest Self which is Bliss—an attempt which, in other words, synchronizes with his progressive effot to arrive at Brahman by applying the definition supplied by his father to categories such as food, life-force, mind, and the individual Ego. The repetition is meant to serve as a powerful reminder that austere devotion or Tapas is the primary and most effective means of attaining realization of Brahman. It is worth while here to reflect briefly on the importance and nature of Tapas in its various aspects. (a) The importance of Tapas as the very soul of spiritual life is recognized in all our scriptures as well as in all the important religions of the world. The Taittirīyānyaka, VI. 63. 3. states that the gods attained divinity through Tapas, and that it is the highest. While extolling Tapas, Manu (XI. 235-245) states that through austere devotion alone one accomplishes what is hard for achievement or what is beyond one’s reach, and that gods accept only the worship of such a person who has purified himself through Tapas. The Matsyapurāṇa states: तपोभि: प्राप्यते$भीष्टं नासाध्यं हि तपस्यत: । दुर्भगत्वं वृथा लोको वहते सति साधने ॥ तपसो हि परं नास्ति तपसा विन्दते महत् । तपसा क्षीयते पापं मोदते सह देवतै:॥ Through austerity desires are fulfilled; there is nothing that cannot be accomplished through devotion; when there is such means people are unlucky to no purpose; nothing can excel Tapas; one

attains the supreme through it, casting away all sin by its power, and enjoys in the company

of gods. Hence the sage Ṛṣabha admonishes his sons: Dear children, having taken a human

birth you ought to engage yourself in holy Tapas by which your mind will become stainless

and you will obtain the supreme Bliss of Brahman. It does not befit one to abandon oneself

piggishly to sense enjoyments having got a human birth—नायं देहो देहभाजां नुलोके कष्टान् कामान्हते

विदृङ्भुजां ये । तपो दिव्यं पुत्रका येन सत्त्वं शुद्ध्येथ यत्‍स्माद् ब्रह्मसौख्यं त्वनन्तत्‍म् ।। Bhāgavata, V. 5. 1.

The Upaniṣads emphasize the value of Tapas repeatedly. See Supra p. 58 and also Bṛhad., IV 4. 22;

Śvetāśvatara., I. 15, 16 & VI. 21; Kaṭha., II. 15; Muṇḍaka., I. 2. 11 & III. 1.15; Praśna., I. 2 &

15 and Maitrāy., IV. 4. (b) The nature of Tapas may be described under two aspects, external

or Ādhibhautika and internal or Ādhyātmika. This however is not a very clear-cut

classification as it is hard to make a physical and psychological distinction. It may be stated

that in the lower stages Tapas consists in the mortification of the body by long fasts and

physical austerities such as Kṛcchra, Cāndrāyaṇa, Parāka, and Sāntapana. In keeping with this

the Bṛhad., V. 11.1. states that ill-health imposed by nature upon a man forms the highest

Tapas if he is prepared to submit to it without any murmur. This physical form of Tapas is the

most prevalent one and the etymological sense readily lends itself to that meaning. The term

Tapas is derived from the root तप्, meaning ‘to give heat’ or ‘to suffer pain.’ The psychological

meaning was evolved metaphorically. In order to control the powers and energies of the mind

and body a determined and vigilant exercise of will and even voluntary infliction of pain will

become necessary. Great exertion and tension will be called into play. Hence in the

psychological aspect Tapas consists of the mastery of will and thought by the habitual

practice of exercising restraint over the bodily desires and affections which tend to lower

objects so that the aspirant may advance in the life of holiness, It is easy to find that the

foundation of the conception is in the idea that essentially man is Spirit and that his body

must be subjected to the soul for the full manifestation of the glories of the Spirit. The

disciplines that are formulated in the Śruti and customary codes are systematic though varied.

All of them are meant for the taming or eradication of passions, desires, and impulses that

militate against the spiritual life. To cite some instances, Gautama, XIX. 16 states: — ब्रह्मचर्य

सत्यवचनं सर्वनेप्टुकोपस्पर्शन् आहारवस्त्रता अधः शायिता अनाशक इति तपांसि । Continence, truthfulness,

baths a day, wet cloth, sleeping on the floor, and food-restrictions constitute Tapas.

Śaṅkarācārya defines Tapas in various contexts as कायेन्‍द्रिय मनः ; बāह्यान्तः करणसमाधानम् ;

स्वाश्रमविहितं कर्म; etc. Madhusūdana on Gītā, X. 5. says: शास्त्रीयेण मार्गेण कायेन्‍द्रियशोषणं तपः; Dhanapati

; ibid., says: इन्द्रिय संयमपुरस्सरं शास्त्रीय शरीरपीडनम् । To safe-guard from error and excess it is always

insisted that self-control and mortification must be based on scriptural rules. The higher

purpose of Tapas is a withdrawal of the mind from the hindrances and temptations of the

world and flesh and the clarifying of its vision for what is spiritual and true. Hence getting rid

of cravings and focussing all the energies of mind on the Divine Reality form the purest and

highest form of Tapas. कामत्यागस्तपः स्मृतः Bhāgavata, XI. 20. 37. प्राणायामो ब्रह्मचर्यं मौनं चैव निराशनम् ।

इत्येतत्तपसो रूपं ध्यानं च परमेष्ठिनः । It is evident from this authority that apart from the subjugation of

the body, solitude, etc., meditation on the Supreme is Tapas par excellence. Hence Gītā, IV.

10. and Muṇḍaka., 1.9. speak of Jñāna and Tapas as identical, and it is stressed by

Yājñavalkya, मनसश्‍चेन्द्रियाणां च होकाग्रयं परमं तपः । तज्ज्ञ्यायः सर्वधर्मेभ्यः स धर्मः पर उच्यते । The highest Tapas

and the best of all duties is concentration of thought. The Nṛsiṃhaṭāpanīyopaniṣad has the last word

on Tapas: ब्रह्मसत्यं जगन्मिथ्येत्यपरोक्षज्ञानम्‍निना ब्रह्मैवैक्यश्‍यासद्‌गुरुपरम्परागतं तपः । The scorching of all:

psychoses such as hope for the glory of Brahmā etc. by the fire of Brahman-intuition is Tapas.

And hence Taitti- rīyāraṇyaka, VI. 62. 10-12 establishes that Saṃnyāsa is the highest Tapas

This supreme concentration of thought on truth is what Bhṛgu engaged himself in. Hence his

father taught him that Tapas is Brahman. But the Tapas that prepares the aspirant for this

highest Tapas is beautifully given in the Bhagavadgītā, XVII. 14-16.]

LESSON TWO

अन्नं ब्रह्मेति व्यजानात् । अन्नाद्येव खल्विमानि भूतानि जायन्ते । अन्नेन जातानि जीवन्ति ।

अन्नं प्रयन्‍त्युभिसंविशन्तीति । तद्‍द‍ृ‍ष्‍ट्वा । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति ।

तं होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति । स तपौत्तप्यत । स तपस्तप्त्वा ।। इति

annam brahmeti vyajānāt. annādhyeva khalvimāni bhūtāni jāyante. annena jātāni jīvanti. annam prayantyabhisamviśantīti. tadvijñāya. punareva varuṇam pitaramupasasāra. adhīhi bhagavo brahmeti. tagm hovāca. tapasā brahma vijijñāsasva. tapo brahmeti. sa tapo'tapyata. sa tapastaptvā.

(सः sah he) अन्नम् annam food ब्रह्म brahma Brahma इति iti thus व्यजानात् vyajānāt understood; हि hi for, अन्नात् annāt from food एव eva indeed खलु khalu certainly इमािनि imāni these (here) भूतानि bhūtāni beings जायन्ते jāyante are born; जातानि jātāni having been born अन्नेन annena by food जीवन्ति jīvanti they live; प्रयन्ति prayanti on departing अन्नम् annam food अभिसंविशन्ति abhisamviśanti they enter in to, इति iti thus. तत् tat that (भृगुः bhṛguḥ Bhrgu) पुत्रः एव punah eva again पितरम् pitaram father वरुणम् varuṇam Varuṇa उपससार upasasāra approached, भगवः bhagavah Revered Sir, ब्रह्म brahma Brahman अधीहि adhīhi instruct, इति iti so. (पिता वरुणः pitā varuṇaḥ) तम् tam him उवाच uvāca said ह ha then; तपसा tapasā through reflection, austerity, ब्रह्म brahma Brahma विजिज्ञासस्व vijijñāsasva seek to understand; तपः tapah austerity ब्रह्म brahma (is) Brahman, इति iti so. सः saḥ he (Bhṛgu) तपः tapah austerity अतप्यत atapyata performed. सः तपः tapaḥ tap-tvā having performed.

He hunderstood that food1 is Brahman; for, certainly, all beings here are, indeed, born from food; having been born, they remain alive by food; and on departing, they enter into food. Having thus reflected on the true nature of food, again he approached his father Varuṇa saying, 'Revered Sir, instruct me about Brahman'. Then the father said to him: 'Seek to know Brahman through austerity; austerity is Brahman.' He performed austerity; and after having performed austerity,

[NOTES—1. Food enc. —Sec notes on pp, 91 & 92. Finding that Annam did not suit the definition, the son reiturns to the father. At this stage Varuṇa specifically suggests Taps as a means of knowing Brahman, for encouraging his son to persist in the method of deep reflection he had chosen, until he achieved his goal, The fact that Bhṛgu took 'food' for Brahman also indicates that further Tapas was required to make his vision subtle. The reteration of Tapas and its identification with Brahman in a figurative way shows that Tapas is the only means of knowing Brahman. One should be devoted to Tapas, the means, as much as one is devoted to Brahman, the goal. The means being perfected, the end follows. That is what is hinted by stating 'Tapas is Brahman.']

LESSON THREE

प्राणो ब्रह्मेति व्यजानात्। प्राणाद्धयेव खल्विमानि भूतानि जायन्ते। प्राणेन जातानि जीवन्ति। प्राणं प्रयन्त्यभिसंविशन्तीति। तद्विज्ञायं। पुनरेव वरुणं पितरमुपससार। अधीहि भगवो ब्रह्मेति। तग्ं होवाच। तपसैा ब्रह्म विजिज्ञासस्व। तपो ब्रह्मेति। स तपोऽतप्यत। स तपस्तप्त्वा॥ इति

तृतीयोऽनुवाकः ॥

prāṇo brahmeti vyajānāt. prāṇāddhyeva khalvimāni bhūtāni jāyante.

prāṇena jātāni jīvanti. prāṇam prayantyabhisamviśantīti. tadvijñāya.

punareva varuṇam pitaramupasasāra. adhīhi bhagavo brahmeti. tagm

hovāca. tapasā brahma vijijñāsasva. tapo brahmeti. sa tapo'tapyata. sa

tapasaptvā.

iti tritīyo'nuvākaḥ.

(सः) प्राणः ब्रह्म इति व्यजानात्; हि, प्राणात् एव खलु इमानी भूतानि जातानि; जातानि प्राणेन जीवन्ति; प्रयन्ति प्राणम् अभिसंविशन्तीति । तत् विज्ञाय (भृगुः) पुनः एव पितरम् वरुणम् उपससार, ‘भगवः ब्रह्म अधीहि’ इति । (पिता वरुणः) तम् उवाच ह - ‘तपसा ब्रह्म विजिज्ञासस्व, तपः ब्रह्म’ इति । सः (भृगुः) तपः अतप्यत्; सः तपः तप्त्वा,

(saḥ) prāṇaḥ brahma iti vyajānāt; hi, prāṇāt eva khalu imāni bhūtāni

jāyante; jātāni praṇena jīvanti; prayanti prāṇam abhisamviśanti; iti. tat

vijñāya (bhr̥guḥ) punāḥ eva pitaram varuṇam upasasāra, ‘bhagavaḥ

brahma adhīhi’ iti. (pita varuṇaḥ) tam uvāca. ha - tapasā brahmā

vijijñāsasva, tapaḥ brahma’ iti. saḥ (bhr̥guḥ) tapaḥ atapyata ; saḥ apah

taptvā.

He1 understood that Prāṇa is Brahman; for certainly all beings here

are, indeed, born from Prāṇa; having been born, they remain alive by

Prāṇa; and on departing, they enter into Prāṇa. Having thus reflected

on the true nature of Prāṇa, again he approached his father Varuṇa

saying ‘Revered Sir, instruct me about Brahman.’ Then the father said

to him: ‘Seek to know Brahman through austerity; austerity is

Brahman.’ He performed austerity; and after having performed

austerity,

[NOTES.—1. He understood Prāṇa etc.— The translation of the first six Lessons are to be

read together, as they are syntactically connected. In this Lesson materialism is abandoned in

favour of vitalism. Just as food, cannot be Brahman as it is changeable, so also Prāṇa too

cannot be Brahman. The material body is produced by the Vital Force which is a higher

category. In the absence of Prāṇa. Brh. V. 12. 1., Anna decays. Chāndogya., VI. 11. 3. also

states that without Life this will die (जीवापेतं वाव किलेदम्रियते). Anna or the gross universe is not

Brahman; Prāṇa which is the aspect of the activity of the Cosmic Being also cannot be

Brahman, even though it may be doubted to be such by noticing that Apāna brings about

child-birth, the five-fold breath sustains it and Udana causes death.]

LESSON FOUR

मनो ब्रह्मेति व्यजानात् । मनसो ह्येव खल्विमानि भूतानि जायन्ते । मनसा जातानि जीवन्ति ।

मनः प्रयन्त्यभिसंविशन्तीति । तद्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति ।

तगं होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति । स तपोऽतप्यत । स तपस्तप्त्वा ॥ इति

चतुर्थोऽनुवाकः ॥

mano brahmeti vyajānāt. manaso hyeva khalvimāni bhūtāni jāyante.

manasā jātāni jīvanti. manaḥ prayantyabhisamviśantīti. tadvijñāya.

punareva varuṇam pitaramupasasāra. adhīhi bhagavo brahmeti. tagm

hovāca. tapasā brahma vijijñāsasva. tapo brahmeti. sa tapo'tapyata. sa

tapasaptvā. iti caturtho'nuvākaḥ.

(सः) मनः ब्रह्म इति व्याजानात्; हि, मनसः एव खलु इमानी भूतानि जायन्ते; जातानि मनसा जीवंन्ति; प्रयन्ति मनः अभिसंविशन्ति; इति ॥ तत् विज्ञाय (भृगुः) पुनः एव वरुणं पितरम् उपससार, ‘भगवः ब्रह्म अधीही’ इति । (पिता वरुणः) तम् उवाच ह-‘तपसा ब्रह्म विजिज्ञासस्व, तपः ब्रह्म’ इति । स (भृगुः) तपः अतप्यत; स तपः तप्वा,

(sah) manah brahma iti vyajānāt; hi, manasaḥ eva khalu imāni bhūtāni jāyante; jātāni manasā jīvanti; prayanti manaḥ abhisamviśanti; iti. tat vijñāya (bhrguḥ) punaḥ eva varuṇam pitaram upasasāra, ‘bhagavaḥ brahma adhīhi’ iti. (pitā varuṇaḥ) tam uvāca ha - ‘tapasā brahma vijijñāsasva, tapah brahma’ iti. saḥ (bhrguḥ) tapah atapyata; saḥ tapah taptvā.

He understood that Manas1 is Brahman; for certainly all beings here are, indeed, born from Manas; having been born, they remain alive by Manas; and on departing, they enter into Manas. Having thus reflected on the true nature of Manas, he again approached his father saying, ‘Revered Sir, instruct me about Brahman’. Then the father said to him: ‘Seek to know Brahman through austerity, austerity is Brahman.’ He performed austerity, and after having performed

NOTES—1. Manas is Brahman etc.—By reflection Bhṛgu next suspects Manas to be Brahman. Unlike Prāṇa which is unconscious, mind is a conscious entity, It is the principle of knowing, and it represents also the will-power of the Cosmic Being. The universal mind has created the material universe. Even the individual life begins when by an act of mind, as Praśnopanisad, III. 3 & 9. says, Prāṇa comes into the body. So also at the death of a previous body the future body is fashioned by thought (cf, Bṛhadāraṇyaka, VI. 4. 3). It needs no special mention that beings are sustained through life by acting with the environment through mind. Brahman is the Principle of Consciousness just as the mind is. So Bhṛgu superficially accepted mind to be Brahman inasmuch as it has the marks of Brahman. But through reflection be soon discovered that even mind is only a lower category, because he was able to understand that mind is just an organ of knowledge even as sight and the rest, and that its consciousness is only borrowed.]

LESSON FIVE

विज्ञानं ब्रह्मेति व्याजानात् । विज्ञानाद्धयेव खल्विमानि भूतानि जायन्ते । विज्ञानेन जातानि जीवन्ति । विज्ञानं प्रयन्त्यभिसंविशन्तीति ॥ तद् द्विज्ञाय पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तं होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति । स तपोऽतप्यत । स तपस्तप्वा ॥ इति पञ्चमोऽनुवाकः ॥

vijñānaṁ brahmeti vyajānāt. vijñānāddhyeva khālvimāni bhūtāni jāyante. vijñānena jātāni jīvanti. vijñānaṁ prayantyabhisamviśantīti. tadvijñāya punareva varuṇaṁ pitaramupasasāra. adhīhi bhagavo brahmeti. tagm hovāca. tapasā brahma vijijñāsasva. tapo brahmeti. sa tapo'tapyata. sa tapastptvā. iti pancamo'nuvākah.

(सः) विज्ञानम् ब्रह्म इति व्यजानात; हि, विज्ञानात् एव खलु इमानी भूतानि जायन्ते; जातानि विज्ञानेन जीवन्ति; प्रयन्ति विज्ञानम् अभिसंविशन्ति; इति ॥ तत् विज्ञाय (भृगुः) पुनः एव वरुणम् पितरम् उपससार, ‘भगवः ब्रह्म अधीही’ इति । (पिता वरुणः) तम् उवाच ह-‘तपसा ब्रह्म विजिज्ञासस्व, तपः ब्रह्म’ इति । स (भृगुः) तपः अतप्यत; स तपः तप्वा ।

(sah) vijñānaṁ brahma iti vyajānāt; hi, vijñānāt eva khalu imāni bhūtāni jāyante; jātāni vijñānena jīvanti; prayanti vijñānaṁ abhisamviśanti; iti. tat vijñāya (bhrguḥ) punaḥ eva varuṇam pitaram upasasāra, ‘bhagavaḥ brahma adhīhi’ iti. (pitā varuṇaḥ) tam uvāca ha-‘tapasā brahma vijijñāsasva, tapah brahma’ iti. sa (bhrguḥ) tapah atapyata; sa tapah tapvā.

abhisamviśanti; iti. tat vijñāya (bhrguḥ) punah eva varuṇam pitaraṃ upasasāra, 'bhagavaḥ brahma adhīhi' iti. (pitā varuṇaḥ) tam uvāca ha -'tapasā brahma vijijñāsva, tapaḥ brama' iti. saḥ (bhrguḥ) tapaḥ atapyata ; saḥ tapah taptvā.

[NOTES.—1. Vijñāna is Brahman.— Vijñāna is the individual Soul, the self-conscious principle in man. Mind is only its organ. Vijñāna controls the mind, the senses, and the body, initiates activity in them, and at death goes from one body to another. This individual Soul, which is the centre of knowledge and enjoyment, cannot be the cause of the entire universe. So Bhrgu abandoned that too, and rose to a higher category.]

LESSON SIX

ānando brahmeti vyajānāt. ānandāddhyeva khalvimāni bhūtāni jāyante. ānanden jātāni jīvanti. ānandam prayantyabhisamviśantīti. sa y evaṁ vedā pratitiṣṭhati. annavānannādo bhavati. mahān bhavati prajayā paśubhirbrahmavarcasena. mahān kīrtyā. iti ṣaṣṭho'nuvākah.

he1 understood that Bliss is Brahman; for certainly all beings here are, indeed, born from Bliss: having been born, they remain alive by Bliss; and on departing, they enter into Bliss. This same knowledge of Bhrgu and Varuṇa is founded on the highest empyrean, the Supreme Bliss hid in the cave of the Intellect. He who thus comprehends becomes firmly established. He commands2 food and gets power to assimilate and enjoy it. He becomes great in progeny, in cattle, and in effulgence born of sacred wisdom. He becomes great through renown issuing from righteous conduct.

[NOTES.—1. He understood that Bliss is Brahman — Through observation and reasoning Bhrgu found out that food is perishable, Prāṇa is unconscious, mind is changeable, and the intelligent agent is limited and exposed to pleasure and pain, and that therefore none of these can satisfy the definition of Brahman given by his father. So he came to the highest category, Bliss, through deep reflection and austerity. The term Ānanda here does not stand for the sheath designated by that name in the previous chapter, but the infinitude of the Ātman-Brahman Reality depicted in Chāndogya VII. 23.1. as Bhūmā or the plenum of felicity. He who realizes this Bliss which is the Ātman reaches the Supreme; and he has nothing more to achieve. The Bliss here cannot be the Kośa because of three reasons: 1. Nothing higher than Bliss is mentioned in this context, as in the previous one where Brahman is declared to be the tail and support; 2. The knowledge of this Bliss is laid in the highest heaven of the heart, according to the statement here; and it is only a reassertion of what has been said in the opening passage of the second chapter while describing the goal of Brāhmavidyā; 3. It is stated again that Bliss is the culmination of the enquiry, and that he who knows It stands firmly grounded; for he becomes āptakāma, perfect.

2. Commands food etc.— All creatures have food so long as they live, and they eat it too; but by this specific mention the visible result of this knowledge is eulogized. The Upāsaka will have plenty of food, a perfectly healthy body, and external and internal wealth. See Notes on p. 24 for Kirti and Brahmavarcasa.

LESSON SEVEN

अन्नं न निन्द्यात् । तद् व्रतम् । प्राणो वा अन्नम् । शरीरमनन्नादम् । प्राणे शरीरं प्रतिष्ठितम् । शरीरि प्राण प्रतिष्ठितः । तदेतदन्नमनन्ने प्रतिष्ठितम् । स य एतदन्नमनने प्रतिष्ठितं वेद प्रतिष्ठिति । अन्नावन्नादो भवति । महान् भवति प्रजया पशुभिर्ब्रह्मवर्चसेन । महान् कीर्त्या । । इति सप्तमोडनुवाकः ।।

annam̀ na nindyāt. tad vratam̀. prāṇo vā annam̀. śarīramannādam̀. prāṇe śarīram̀ pratiṣṭhitam. śarīre prāṇaḥ pratiṣṭhitaḥ. tadetadannamanne pratiṣṭhitam. sa ya etadannamanne pratiṣṭhitam̀ veda pratitiṣṭhati. annavānannādo bhavati. māhān bhavati prajayā paśubhirbrahmavarcasena. mahān kìrtyā iti saptamo'nuvākaḥ.

अन्नम् annam food न na not निन्द्यात् nindyāt one should blame. तत् tat that व्रतम् vratam (is) a holy observance, a pious rule. प्राणः prāṇaḥ Prāṇa व vai indeed अन्नम् annam food; शरीरम् śarīram body अनन्नादम् annādam (is) an eater of the food. प्राणे drāṇe in life - breath शरीरम् śarīram body प्रतिष्ठितम् pratiṣṭhitam is established; शरीरेऽ śarīre in the body प्राणः prāṇaḥ life प्रतिष्ठितः pratiṣṭhitah is established. तत् tat therefore एतत् etat this अन्नम् annam food अनन्ने annā annam (is) established. सः saḥ yaḥ One who एतत् etad this अन्नम् annam food अनन्ने annā annam (is) established वेद veda knows प्रतिष्ठिति pratiṣṭhitati is firmly grounded. अन्नवान् annavān one who has food अनन्नादः annādo an eater (of food) भवति bhavati becomes. महान् mahān great भवति bhavati becomes प्रजया prajayā in progeny पशुभिः paśubhiḥ in cattle ब्रह्मवर्चसेन brahmavarcasena in the effulgence of sacred wisdom. महान् mahān great कीर्त्या kìrtyā in renown. इति iti thus सप्तमः saptamaḥ seventh अध्यायः anuvākaḥ chapter (is).

अन्नम् annam food अन्ने anne in food प्रतिष्ठितम् pratiṣṭhitam established य: yaḥ who एतत् etat this अन्नम् annam food अन्ने anne in food प्रतिष्ठितम् pratiṣṭhitam established वेद veda Knows स: saḥ he प्रतितिष्ठति pratitiṣṭhati becomes established. अन्नवान् अन्नाद: (च) भवति annavān annādaḥ (ca) bhavati. प्रजया पशुभि: ब्रह्मवर्चसेन (च) महान् भवति prajayā paśubhiḥ brahmavarcasena (ca) mahān bhavati;

One1 should not dissespect (decry)food. That should be observed as a pious rule. Life, indeed, is food. Body2 is the eater of food. Body is set in life; life is set in the body. Therefore food is established in food. So he who knows and contemplates food which is established in food becomes firmly established. He becomes an enjoyer of food, commanding plenty of food. In progeny, in cattle, and in effulgence born of sacred wisdom he becomes great. Through renown for his righteous conduct he becomes great.

[NOTES—1. One should not etc. —An aspirant of Brahmavidyā should never condemn or speak ill of food; for the body built by food is the first gateway to realize God. Food deserves from him respect as a Guru. Manu, II. 54. says, पूज्येदर्शननित्यमग्र्याच्चतकृत्स्यन । दृष्ट्वा हृष्टे च प्रसिदेत् च प्रतिनन्देत् च सर्वश: : Let him worship food daily and partake of it without reviling it. Let him also feel glad and serene at its sight, and appreciate it in every way. The suggestion is that this body, which is the first and fundamental instrument for knowing God, should not be neglected; even when one has ascended to the highest rung of realization one should not neglect it wilfully. The monk should be satisfied with the food chance brings and should never blame it when it is poor or unclean. Every aspirant after spirituality should foster this respect for food as a holy observance. As a matter of decorum one may cease to blame food; but in order to render one’s contemplation on food as Brahman effective one has to take a religious vow not to condemn food even in mind.

2. Body is the eater etc.—The reciprocal support of Anna and Prāṇa is mentioned here for praising the importance of food as the support and the supported. Thereby it is recommended as an object of contemplation—an indirect means of realizing Brahman. Prāṇa in its cosmic aspect is the energy that manipulates matter and creates manifold objects. Food or matter is only its expression; and as a cosmic force Prāṇa is co-present with matter. Even as a house and its various parts such as roof, wall, and the rest are not independent, so also body and Prāṇa are not mutually independent; both are in reality two aspects of food. No one can get the highest knowledge of Brahman without the aid of body and Prāṇa. So even the grossest part of our being deserves respect.]

LESSON EIGHT

अन्नं न परिचक्षीत । तद् व्रतम् । आपो वा अन्नम् । ज्योति रन्नादम् । अप्सु ज्योति: प्रतिष्ठितम् । ज्योतिष्याप: प्रतिष्ठिता: । तदेतदन्नन्ने प्रतिष्ठितम् । स य एतदन्नन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान् भवति प्रजया पशुभिर्ब्रह्मवर्चसेन । महान् कीर्त्या ।। इति अष्टमोडनुवाक: ।।

annam na paricakṣīta. tad vratam. āpo vā annam. jyotirannādam. apsu jyotih pratiṣṭhitam. jyotiṣyāpah pratiṣṭhitāḥ. tadetadannamanne pratiṣṭhitam. sa ya etadannamanne pratiṣṭhitam veda pratitiṣṭhati. annavānannādo bhavati. mahān bhavati prajayā

paśubhirbrahmavarcasena. mahān kīrtyā. iti aṣṭamo'nuvākah.

अन्नम् annam food न na not परिचक्षीत paricakṣīta one should not reject or disregard. तत् tat that व्रतम् vratam (is) a pious rule. आप: āpaḥ water वै vai verily अन्नम् annam (is) food. ज्योति: jyotiḥ light annādam् (is) the eater of food, अप्सु apsu in water ज्योति: jyotiḥ light प्रतिष्ठितम् pratiṣṭhitam is established; ज्योतिषि jyotiṣi in light आप: āpaḥ water प्रतिष्ठिता: pratiṣṭhitāḥ is established. तत् एतत् annam ann e pratisthitam tat etat annam anne pratisthitam veda saḥ pratitiṣṭhati. annavān annādaḥ (ca) bhavati annavān annādāt (ca) bhavati prajayā paśubhiḥ brahmavarcasena (ca) mahān bhavati. कीर्त्या (ca) महान् (bhavati).

[NOTES—1. One should not etc.— One should respect food by not rejecting what is offered and by not casting out what one already has; for food represents the basic stuff of earthly life and common need of all creatures. Sages consider those who cast into sea or fire large quantity of food stuff—for reasons, economic, commercial, or political—worst offenders against Nature and God. The Smṛti says सर्वेषामेव दानानामन्नदानं परं स्मृतम् । सर्वेषामेव जन्तूनां यतस्तदृ जीवितं परम् । Sharing food with others is the highest charity, for food is the support of all life.

2. Water indeed is food etc. —Food is ultimately produced with water which pours as rain. So water is identified with food, being its cause. Sun gives rain through vapour produced by heat. So water and fire are reciprocally dependent. This mutual relation, similar to that of food and its eater, is given to eulogize food which may be worshipped by looking upon it as Brahman.]

LESSON NINE

अन्नं बहु कुर्वीत । तद् व्रतम् । पृथिवी वा अन्नम् । आकाशोऽन्नाद: । पृथिव्यामाकाश: प्रतिष्ठित: । आकाशे पृथिवी प्रतिष्ठित: । तदेतदन्नमन्ने प्रतिष्ठितं । स य एतदन्नमन्ने प्रतिष्ठितं वेद स प्रतिष्ठिति । अन्नवानन्नादो भवति । महान् भवति प्रजया पशुभिर्ब्रह्मवर्चसेन । महान् कीर्त्या ॥ इति नवमोऽनुवाक: ॥

अन्नम् annam food बहु bahu much कुर्वीत kurvīta should be produced, तत् tat that

व्रतम् ; tat vratam; पृथिवी prthivī earth वै vai verily annam् annam; आकाश: annād: ; ākāśah annādah; पृथिव्याम् आकाश: प्रतिष्ठितः; prthivyām ākāśah pratiṣṭhitah; आकाशे पृथिवी प्रतिष्ठिता; ākāśe prthivī pratiṣṭhitā; तत् एतत् अन्नम् anne pratitiṣṭhitam् ; tat etat annam anne pratitiṣṭhitam; यः एतत् अन्नम् अन्ने प्रतिष्ठितम् वेद सः pratitiṣṭhati; yah etat annam anne pratitiṣṭhitam veda saḥ pratitiṣṭhati; अन्नवान् annavān annād: (च) भवति annavān annādah (ca) bhavati. prajayā paśubhiḥ brahmavarcasena (च) महान् भवति prajayā paśubhiḥ brahmavarcasena (ca) mahān bhavati. कीर्त्या (च) महान् (भवति) kīrt yā (ca) mahān (bhavati).

NOTES—1. The earth indeed, is food etc.—The earth may be looked upon as the food of ether as it is surrounded by the latter. Apparently the earth is the support of ether which is above it. So here also the reciprocal relation of food and its eater may be assumed. In the three Lessons ending with this one, ‘food’ is conceived in a figurative sense. It is suggested that all the relations given may be thought of as cause and effect or as support and supported. Thus it is taught that the whole phenomenal universe and all its change and movement can be reduced to some simple concept. Through reflection on this basic fact, the relation of all created things—from Prāṇa to space—as food and food-eater, the aspirant can rise to a higher unity in which this duality will be transcended. That unity is first emphasized by taking ‘food’ in the broadest sense and in the sequel sublimating it into Spirit. To stress the sublimity of this conception of expanding Anna to Brahman, at each step a solemn contemplation is formulated and proper fruits are promised serving to attract the seekers.]

LESSON TEN

न कञ्चन वसतौ प्रत्याचक्षीत । तद् व्रतम् । तस्माद् या कया च विधया बहुन्न् प्राप्तुयात् । अराधयिष्मा आन्निमित्याचुक्षते । एतद् वै मुखतोऽन्नगूं रुद्रम् । मुखतोऽस्मा अन्नगूं राध্যতे । एतद् वै मध्यतोऽन्नगूं रुद्रम् । मध्यतोऽस्मा अन्नगूं राध্যতे । एतद् वा अन्ततोऽन्नगूं रुद्रम् अन्ततोऽस्मा अन्नगूं राध্যতे । य एवं वेद । क्षेम इति वाञ्चि । योगक्षेम इति प्राणापानयोः । कर्मीति हस्तयोः । गतिरिति पादयोः । विमुक्तिरिति पायुौ । इति मानुषी समाख्या: ।। अथ दैवीः । तृप्तिरिति वृष्टौ । बलमिति विद्युति । यश इति पशुषु । ज्योतिरिति नक्षत्रेषु । प्रजातिरमृतमानन्द इत्युपस्थे । सर्वमित्याकाशे ।। तत्प्रतिष्ठेत्युपासीत । प्रतिष्ठांवान् भवति । तन्मह इत्युपासीत । महान् भवति । तन्मन इत्युपासीत । मानवान् भवति । तन्मन इत्युपासीत । नम्यन्ते॑डस्मै कामाः । तद् ब्रह्मेत्युपासीत । ब्रह्मवान् भवति । तद् ब्रह्मण: परिमर इत्युपासीत । पर्येँड्रियाँभ्रातृव्याः ।। स यश्राँय पुरुर्षे । यश्राँसावादित्ये । स एकः । स यँ एवमित् । अस्माल्लोकात् प्रेत्य । एतमन्नमयमात्मानमुपसंक्रम्य । एतं प्राणमयमात्मानमुपसंक्रम्य । एतं मनोमयमात्मानमुपसंक्रम्य एतं विज्ञानमयमात्मानमुपसंक्रम्य । इमाँल्लोकान् कामाँni कामरूप्यनुसञ्चरन । एतत् साम गायन्नास्ते । हाऽवु हाऽवु हाऽवु । अहमन्नमहन्नमहन्नम् । अहमान्नादोऽहमान्नादोऽहमान्नादः ।

na kamcana vasatau pratyācakṣīta. tad vratam. tasmād. yayā kayā ca vidhayā bhavannam prāpnuyāt. arādhyasmā annamityācakṣate. etad vai mukhato'nnaguṁ rāddham. mukhato'smā annaguṁ rāddhyate. etad vai madhyato'nnaguṁ rāddham. madhyato'smā annaguṁ rāddhyate. etad vā antato'nnaguṁ rāddham. antato'smā annaguṁ rāddhyate. ya evam veda. kṣemā iti vāci. yogakṣema iti praṇayanayoḥ. karmeti hastayoḥ. gatiriti pādayoḥ. vimuktiriti pāyau. iti mānuṣī samājñāḥy. atha daivīḥ. tṛptiriti Vṛṣṭau. balamiti vidyuti. yaśa iti paśuṣu. jyotiriti nakṣatreṣu. prajāiramṛtamānandā ityupasathe. sarvamityākāśe. tatpratiṣṭhityupāsīta. pratiṣṭhāvān bhavati. tanmaha ityupāsīta mahān bhavati. tanmana ityupāsīta. mānāvān bhavati. tannama ityupāsīta. namyante'smai kṣmāḥ. tad brahmetyupāsīta. brahmavān bhavati. tad brahmaṇaḥ parimara ityupāsīta. paryeṇam mriyante dviṣantaḥ sapatnāḥ. pariye'priyā brāṭvyeāḥ. sa yascāyaṁ puruṣe. yaścāsāvāditye. sa ekaḥ. sa ya evam் vit. asmāllokāt pretya. etamannamayamātmānamupasaṅkramya. etam prāṇamayamātmānamupasaṅkramya. etam manomayamātmānamupasaṅkramya. etam vijñānamayamātmānamupasaṅkramya. etamānandamayamātmānamupa saṅkramya. imāṁlokān kāmānī kāmarūpyanusañcaran. etat sāma gāyannāste. hā vu hā vu hā vu. ahamannāmado'hamannādo'hamannādah. ahaggum ślokakṛdahag- guṁ ślokakṛdahaguṁ ślokakṛt. ahamasmi prathamajā ṛtā sya. pūrvam devebyo amṛtasya nā'bhyāyi. yo mā dadāti sa ideva mā'vāḥ. ahamannamannamadan tamā dmi. ahaṁ viśvam் bhuvanamabhyabhavaṁ m. suvarna jyotiḥ. ya evam் veda. ityupaniṣad. iti daśamo'nuvākạḥ. sahanāvavatu. iti śāntiḥ..

वसतौ vasatau at the residence कम् चन kam cana anyone न na not प्रत्याचक्षीत pratyācakṣīta should refuse. तत् tat that व्रतम् vratam (is) pious rule. तस्मात् tasmāt therefore यया kayā ca yayā kayā ca by whatever विधया vidhayā by means बहु bahu abundant अन्नम् annam food प्राप्तुयात् prāpnuyāt let him acquire. अस्मै asmai for this one i.e. the guest अन्नम् annam food अराधि arādhi has been prepared, made ready, इति iti so आचक्षते ācakṣate they (i.e. the householders) declare. मुखतः mukhataḥ in the foremost or best manner राद्धम् rāddham prepared, dressed (यत् yat which) एतत् etat this वै vai truly अन्नम् annam food, (तत् tat that) अन्नम् annam food अस्मै asmai to him (i.e. the giver) मुखतः mukhataḥ in the best manner राध्यते rādhyate accomplishes, returns. मध्यतः madhyataḥ in the medium manner राद्धम् raddham (यत् yat) एतत् वै annam, etat vai annam, (तत् tat) अन्नम् asmai madhyva- तः राध्यते annam asmai madhya- taḥ rādhyate. अन्ततः antataḥ in the lowest manner राद्धम् (यत्) एतत् वै अन्नम्, rāddham (yat) etat vai annam,

va i annam, (तत्) annam् अस्मै अन्ततः राध्यते (tat) annam asmai antataḥ rādhyate. यः yah एवम् evam thus वेद veda knows (तस्य tasya for him तादृशम tādrśam such फलम् phalam result उपनमेत् upanamet will accrue).

An1 aspirant should not refuse anyone at his residence. Let this be observed as a pious rule. He should therefore acquire abundant food by any means whatsoever. It is for the sake of the guest that food has been prepared, so declare the householders. The food that is prepared and given in2 the best manner returns to the giver in the best manner; what is offered in the medium fashion returns also exactly so; food prepared and offered in the lowest fashion accrues to the giver in the lowest way. He who knows this as stated gets what he merits.

[NOTES—1 An aspirant should not etc.— Here is the root of the conception of Nryajña or the sacrificial duty which is enjoined upon a householder to his fellow-beings. Nryajña is one among the five great Yajñas a housefather has to do. Śātātapa says: प्रियो या यदि वा द्वेष्यः मूर्खः पतित एव वा । सम्प्राप्तो वैश्वदेवान्ते सोऽतिथि: स्वर्गसङ्क्रमः:- Friend or foe, ignorant or fallen, he who comes just when a householder’s daily Vaiśvadeva worship is over, is a guest; and the guest will cause him to go to heaven if he is properly honoured. The Viṣṇupurāṇa says that the housefather should look upon him as a deity— हिरण्यगर्भभूत्वा मन्येताऽऽगतम् गृही । When a guest turns back and goes out from a house without being honoured even with water, that house can certainly be compared to the residence of a sovereign jackal. गृहेपु येष्टितयो नाइचता: सलिलैरपि । यदि नियान्ति ते नूनं फेरुराजगृहोपमा: —says Bhāgavata, VIII. 16.7. Even if the seeker of shelter and food be of a low caste, he should not be refused. Kaṭhopaniṣad, I. 7 and 8 also warns against any neglect of hospitality. It is therefore laid down among the foremost duties of a householder, even if he be a seeker after liberation, to gather wealth by using all his power. Bhaṭṭabhāskara, in commenting on ‘any means whatsoever,’ goes so far as to state that even by unlawful means one should acquire wealth if it is for worship. This interpretation is unacceptable. The Bhagavadgītā, III. 13. states that these who make food ready only for filling their belly are vile and that they eat sin. So the true householders declare that food has been cooked for others; gods, guests, etc. Śaṅkarānanda states that reverent gift of food paves the way for knowledge of Brahman.

2. In the best manner etc. —Mukataḥ madhyataḥ and antataḥ refer to the sāttvika, rājasika, and tāmasika mode of giving. It is explained in the Gitā, XVII. 20-22. An alternative explanation of the three words is that they denote the three periods of life—youth, middle age and the evening of life. The principle underlying the announcement is that the gifts which a man makes return to him in this life itself or in the next, exactly in the same ways as he gives. As you sow so shall you reap. If a man gives In youth, he will get in youth; if he is charitable in middle age, he will not be in want in his middle age; gifts given in old age will accrue to the giver in the old age. The passage emphasizes graphically that action and reaction in the moral realm also are equal and opposite.]

वाचि vāci in speech क्षेमः kṣemaḥ preservation, safety इति iti thus, प्राणापानयो: prāṇāpānayoḥ in Prāṇa and Apāna योग-क्षेम yoga-kṣema acquistition and preservation इति iti thus, हस्तयो: hastayoḥ in the hands कर्म karma work इति iti thus, पादयो: pādayoḥ in the feet गति: gatiḥ motion इति iti thus, पायौ pāyau in the anus विमुक्ति: vimuktiḥ evacuation इति iti thus, (च ca and ब्रह्म brahma Brahman उपासीत upāsīta one should meditate). इति iti so मानुषी: mānuṣīḥ pertaining to man समाझा: samājñāḥ contemplations. अथ atha then दैवी: daivīḥ referring to the gods (समाझा: samājñāḥ contemplations). वृष्टौ vrṣṭau in the rain तृप्ति: trptiḥ satisfaction इति iti thus, विद्युति vidyuti in lightning बलम् balam strength, violence इति iti thus, पशुषु paśuṣu in cattle यश: yaśaḥ fame इति iti thus,

नक्षत्रेषु nakṣatreṣu in stars ज्योति: jyotiḥ light इति iti thus, उपस्थे upasthe in the generative organ प्रजातिः prajātiḥ procreation अमृतम् amṛtam immortality आनन्दम् ānandam bliss इति iti thus, आकाशे ākāse in the space सर्वम् sarvam all the इति iti thus (च ca and ब्रह्म brahma Brahman उपासीत upāsītā one should meditate). तत् tat that, i.e. Brahman प्रतिष्ठा pratiṣṭhā foundation इति iti thus उपासीत upāsīta one should meditate, प्रतिष्ठावान् pratiṣṭhāvān well-founded भवति bhavati becomes तत् tat that महः mahaḥ greatness इति iti thus उपासीत, upāsīta one should meditate, महान् mahān great भवति bhavati he becomes. तत् tat that मनः manaḥ mind इति iti thus उपासीत upāsīta one should meditate, मानवān mānayān possessing mindfulness भवति bhavati becomes; तत् tat that नमः namaḥ homage इति iti thus उपासीत upāsīta one should meditate. अस्मै asmai to him कामाः kāmāḥ desires नम्यन्ते namyante bow down in homage; तत् tat that ब्रह्म brahma the Supreme Lord इति iti thus उपासीत upāsīta one should meditate, ब्रह्मवान् brahmavān possessing Supremacy भवति bhavati becomes; ब्रह्मणः brahmaṇaḥ of Brahman परिमरः parimarāḥ universal dissolver, power of destruction इति iti thus उपासीत upāsitā one should meditate परि pari around एनम् enam (= एनम् enam) enam him द्विषन्तः dviṣantaḥ hateful सप्तना: sapatnāḥ enemies, i.e. craving, anger, etc. म्रियन्ते mriyante die. ये ye those who अप्रियाः apriyāḥ not liked ब्रातृव्याः brātrvyāḥ foes (च ca and) परि (म्रियन्ते) pari (mriyante) die.

The Contemplations1 of Brahman associated with man consist in meditating on Brahman as safety or preservation in speech, as acquisition and preservation in Prāṇa and Apāna, as work in the hands, as motion in the feet and as evacuation in the anus. The contemplation of Brahman as associated with the celestial or divine phenomena consists in meditating on Brahman as satisfaction in rain, as strength in lightning, as fame in cattle, as light in the stars, as procreation, immortality, and joy in the generative organ, and as the All in spatial ether. Should one meditate on It as the foundation of all, one becomes well-founded. Should one meditate on It as greatness, one becomes great. Should one meditate on It as mind, one becomes endowed with mindfulness. Should one meditate on It as obeisance, all objects of desire bend down before him. Should one meditate on It as the Supreme Lord or as the Veda, one becomes a possessor of supremacy of Vedic Wisdom. Should one meditate on It as destructive power, his hating foes and unfriendly enemies die around him.

NOTES—1. The Contemplations etc. —These are formulated to help the average aspirant to accustom himself to meditations which purify the mind. Speech, respiration, movement, and alimentation are the fundamental facts about man as a living organism The best use of speech, as well as of thought and knowledge implied by it, is to make it serve one’s safety. So just as in the Vibhūti-yoga of the Bhagavadgitā, where certain prominent members or qualities are recommended for special reverence, the aspirant is advised to meditate on Brahman as safety and the rest in regard to speech and the like. The peculiar human gift of speech should be respectfully used for leading one to the Supreme truth. Breath taken in and blown out is the expression of life and the main purpose of life is progress and security, Yoga and Kṣema. The

progress and security which aspirants seek should be centred in Brahman; that is to say, they should be made an occasion to remember God constantly. Movement of hands and feet indicate life; and the presence of the Divine Spirit makes life possible. So all movement of limbs should be thought of as inspired by God within. Evacuation is the completion of alimentation. The body which is the vehicle of life is sustained by food that is assimilated; so this process is here recommended to be taken as an indication to reflect on Brahman whose power underlies it. The satisfaction which people feel when abundant food is promised by useful rain should be meditated upon as coming from Brahman. The wonder caused by the violent flashes of lightning and the twinkling of the stars also are to be traced to the Spiritual Reality of Brahman, and are to be meditated on as Brahman. The prosperity and prowess which ancients possessed consisted in cattle. They too are a Vibhūti of Brahman. Even the function of the generative organ should be taken as a symbol for sublime thought on Brahman; the race is perpetuated through procreation; through children a man pays off his debt to his ancestors, and thereby he enables himself to attain liberation or immortality and bliss. Again an aspirant is advised to meditate on Brahman under various attributes such as support, greatness, mind, reverence, Veda, and destructive power. Whenever one thinks of Brahman, one does so under some attribute or other. Here specified attributes are given for the purpose of meditation. It is a general principle of Upāsanā that in whatever form or under whichever attribute a man many worship Brahman, he becomes the possessor of such attributes and powers But if the meditation has no special desire behind it. the result will be spiritual elevation and mental purity.]

पुरुषे puruṣe in the man अयम् ayam this one यः yaḥ who सः saḥ he च ca and आदित्ये āditye in the sun असौ asau he यः yaḥ who सः saḥ he च ca and एकः ekah one. यः yaḥ who एवंवित् evamvit a knower as said above सः saḥ he अस्मात् asmāt from this लोकात् lokāt from the world प्रेत्य pretya having departed एतम् etam annamayam आत्मानम् ātmānam upasaṅkramya, एतम् etam prāṇamayam आत्मानम् ātmānam upasaṅkramya, एतम् etam manomayam आत्मानम् ātmānam upasaṅkramya, एतम् etam vijñānamayam आत्मानम् ātmānam upasaṅkramya, एतम् etam ānandamayam आत्मानम् upasaṅkramya having transcended the selfs consisting of Anna, Prāṇa, Manas, Vijñāna, and Ānanda, कामान्नī kamānni having the food he wills, कामरूपी kāmarūpī having the form he wills इमान् imān these लोकान् lokān worlds अनुसञ्चरन् anusañcaran traversing, visiting एतत् etat this साम sāma Sāman गायन् gāyan singing आस्ते āste remains: हाउ (= हो ho) hāu Oh, हाउ, हाउ ; अहम् aham I अन्नम् annam (am) food; अहम् annam अन्नम् अहम् annam, अहम् aham अन्नादः annādaḥ (am) eater of food, अहम् aham annādaḥ, अहम् annād;, अहम् aham I श्लोककृत् ślokakṛt combiner, link, अहम् ślokakṛt, अहम् aham I ऋतस्य ṛtasya of the cosmic order, प्रथमजाः prathamajā first-born, देवेभ्यः devebhyah than gods पूर्वम् pūrvam earlier, prior, अमृतस्य amṛtasya of immortality नाभि ( = नाभिह् nābhiḥ) nā bhāyi navel, centre (च ca and) अस्मि asmi I am; यः yaḥ who मा mā me ददाति dadāti gives away सः saḥ he इत् it assuredly एव eva alone मा mā me अवः avāḥ protects. अहम् aham I अन्नम् annam food अन्नम् annam food अदन्तम् adantam he who eats अद्मि admi eat. अहम् aham I विश्वम् viśvam the whole भुवनम् bhuvanam world अभ्यभवाम् abhyabhavām have overcome, destroyed (अहम् aham) सुवर् suvar sun न na like ज्योतीः jyotīḥ light. यः yaḥ who एवं evam thus वेद veda knows (सः uktam फलम् अश्नुते saḥ uktam

phalamin aśnute gets the fruit stated.) इति iti thus उपनिषत् upaniṣat sacred wisdom.

And1 this one who is here in man and that one yonder in the sun are one and the same. He who knows thus, on departing from this world, transcends successively the Selfs consisting of Anna, Prāṇa, Manas, Vijñāna, and Ānanda, traverses2 these worlds enjoying food at will and assuming forms at will and remains singing the following Sāman: Oh,3 wonderful! Oh, wonderful! Oh, wonderful! I am food, I am food, I am food! I am the food-eater, I am the food-eater, I am the food-eater! I am the combiner, I am the combiner, I am the combiner! I am the first-born of the world-order! I exist even prior to gods, and I am the centre and source of immortality! Who gives me away has protected me! I, the food, eat him who eats food all for himself! I have overcome the whole world! I am a splendour like the sun. He who knows this has the results mentioned. Thus ends the sacred doctrine.

[NOTES.— 1. And this one etc.— The Spiritual Essence in man and in the sun are here identified, because the Self of the knower becomes all. This passage and part of what follows are repeated from Lesson VIII of the Ānandavalli. See notes on p. 130.

2. Traverses these worlds etc.—This describes the state of one who has realised his Divine goal. When one has realized Brahmanhood, one gets all enjoyments and all forms at one's will; because one who realizes becomes Saccidānanda and in that capacity enjoys all existences together. He is the Spiritual Essence in all. Being one with God, all forms and enjoyments which God has at will are his. He traverses all worlds because he is omnipresent. Sāma is the prolonged form of Sama which means Brahman who is one with all and equal in all. Singing Sāma therefore denotes proclaiming for the benefit of the world the unity of the Self as well as the perfection of life resulting from that knowledge. The passage is interpreted also as describing the behaviour of the Jīvanmukta who eats, clads, and moves at will, without being bound by any external rule.

3. Oh wonderful etc.,— The original passage is a Vedic stanza set to Sāman tune. This accounts for the prolation of some of the vowels, interposition of additional letters, and interjections suitable to that mode of singing. The actual word-forms are given in the Anvaya. The whole song is a transcription of the mystic experience of a sage who has realized Brahman. It is his unspeakable wonder that although he is the Pure Spirit he has become the material universe with its dualities. The repetition of each clause expresses the boundless joy and wonder that is experienced. The liberated soul realizes that he is one with Hiranyagarbha who existed even before the gods and the universe, and that he is the source of immortal Bliss. He also becomes conscious that the whole universe as Anna represents the Infinite's aspect of Utility and as such he who gives food to the needy helps the divine plan and he thereby chooses Divine grace; whereas He who does not give food to the needy and accumulates it for himself becomes the prey of the destructive power of 'food'. In reality food also is Ātman; this is stressed by repeating thrice 'I am food.' The experiencer of this transcendent Unity realizes that he is the food, the food-eater, the Conscious Principle that forms the link between the two, and the Immortal Bliss that finally assimilates the entire universe—perceived as a duality before realization—into Itself, and remains as the ever self-luminous Light of Intelligence. This miraculous experience is again given here to disclose that whoever aspires to attain to this goal shall have to perform Tapas repeatedly like Bhṛgu, and that then only he becomes the possessor of the Bliss of Brahman.]